圣经研究3——他赐给我们圣经: 解释圣经的基础 HGB——第七课   应用圣经

目录

一、介绍

二、必要

三、联系

上帝

永恒旨意

性情

圣约应许

世界

人类

有罪的形像

信仰分裂

分类

四、发展

时代

文化

人类

五、结论

一、介绍

我们都知道，日常生活中，我们会把一些事情写下来供我们暂时使用，还有些事写下来的是为了长期使用。对于跟从基督的人来说，有一本书肯定是绝不会变得过时的：那就是《圣经》。一代又一代上帝的子民珍惜《圣经》我们也应该如此，因为对于怎样在各处、各个时代为上帝而活，《圣经》有很多话要对我们说。耶稣把《圣经》作为上帝的话语，是上帝子民信仰人生的终极标准，直到一切都按它成全。作为耶稣的跟随者，我们必要跟随祂的脚踪。

这是我们这个系列，《他赐给我们圣经：释经的基础》的第七课，我们给它定的标题是「应用圣经」。我们在这一课要提出一些应用的方法，这些方法会很有用处，让《圣经》的原本含义与现代读者有着切实关联。

我们在这个系列要把应用这个过程定义为：

把《圣经》文本的原本含义与当代受众恰当联系起来，冲击他们的观念、行为和情感。

因为这个定义使用了我们之前对原本含义的定义，所以重温一下原本含义的定义，这对我们会有帮助。记住它是：

上帝和人类作者联合赋予一份文本，要向它原本受众传递的观念、行为和情感。我们需要理解作者到底说了什么，然后我们才能有合宜的应用。应用必须来自经文的含义，我们尽可能地了解原本含义就会帮助我们理解定位：我们是否与原本听众有一样的神学立场吗？我们是活在在摩西之约下吗？我们是生活在那个特定的圣约下呢？因此，理解原始场景，无论是历史性、神学性、还是处境性的，都帮助我们适当地理解特定的经文。因为，我们目前处在耶稣已经成就的工作里，我们就要知道是否透过耶稣所完成的工作来导出经文的现今含义。司提反布莱默博士

应用的过程并不总是轻松，因为我们要考虑从一段《圣经》经文写作的时期，到我们目前这时期之间出现的重大发展。然而，这个应用过程的目标，无论是对于现在还是《圣经》当初写成时，都是一样的：就是按照上帝透过《圣经》启示的旨意，冲击上帝子民的观念、行为和情感。

在原本含义和应用之间，我们能做出的最重要区别，就是我们查考《圣经》原本含义时，我们关注《圣经》要对它第一批受众的观念、行为和情感带来的冲击。而应用的解释过程所关注的，则是现代读者应该怎样在所有这些层面上受到的冲击。

经文的原本含义，对于我们的应用来说是至关重要，因为这含义是源于默示与权威的经文。所以，对一处经文正当的现代应用，必须总要忠实于它的原本含义。与此同时，我们的现代应用在某种意义上也要超越原本含义，因为应用要考虑现今的时代，文化和个人的因素。

知道经文的原本含义，可以帮助我们知道如何将其中的教训应用在我们生活中，因为了解经文的原意，就是明白上帝给予经文时最初的目的，祂要最初那些受众在当时的情况下，达成什么目标，或是做什么改变；或是那些人在面对生活试探考验时，对于经文有多少了解，能够掌握多少上帝的话语？这就是上帝要他们应用的。话语的用意就是达成让圣灵能够净化他们的生命。而圣灵在他们生命所要达成的目标，也就是祂要在我们生命所达成的。因此我们若是对于他们的情况，和他们的需要有更多的了解，从而在那个情况下对那些起初的受众上帝给予经文的目的，这就帮助我们明白圣灵要如何在我们生命中使用那些话语时确定了的方向。我们身为牧师，传道人，或是老师，这些都是我们的指引，让我们正确的使用经文。我们要求问上帝到底要他们的生命有什么改变，也因此明白圣灵要怎么使用那些话语，来将我们生命塑造成越来越有基督的形像。丹尼斯约翰逊博士

我们讨论应用的过程时要触及三个问题：第一，我们要思想应用的必要性。第二，我们要察看原本含义与现代受众之间的联系，有了这联系，应用才有可能。第三，我们要看看从《圣经》写作时直到今天生活之间已经发生的主要发展。

让我们先看应用的必要性。

二、必要性

请听雅各在雅各书1章21到25节是怎样讲应用的必要的：

所以你们要脱去一切的污秽和盈余的邪恶，存温柔的心领受那所栽种的道，就是能救你们灵魂的道。只是你们要行道，不要单单听道，自己欺哄自己。因为听道而不行道的，就象人对着镜子看自己本来的面目，看见，走后，随即忘了他的相貌如何。惟有详细察看那全备、使人自由之律法的，并且时常如此，这人既不是听了就忘，乃是实在行出来，就在他所行的事上必然得福。（雅各书1章21-25节）

雅各教导说，知道《圣经》说了什么，这并不够。为了正确受益于《圣经》，我们要接受它的冲击；我们的观念，行为和情感都要被改变。如果我们要得到上帝祝福，这种应用对于每一个信徒来说就是绝对必须的。但导致这种应用结果的过程又是怎样的？我们真的需要花力气弄清楚我们的观念，行为和情感应该怎样受到冲击吗？

让《圣经》变得与生活相关，而又能应用的最好方法，就是每天的生活里，我们要思想经文的价值，其中的教导，和经文神学的应用。当然，这也看我们是在读哪样经文，不过通常而言，我们阅读的心态很重要：为什么我们会想到上帝，我们如何看待我们的邻舍，该显示什么样的怜悯，这些事情显示我应该怎么生活。这些都是很重要的。如果我们读《圣经》时，好像在读一本历史书，或是抽象的神学书籍，那么我们就不会从伦理的层面来看经文要我们怎么做，以及如何为人，这样我们就有问题了。但是，如果我们在阅读时，密切注意《圣经》的那些关系层面，伦理层面，那么基本上每段经文都可以加以应用，促使我们思想应该如何的生活。达雷尔博克博士

保罗在哥林多前书10章11节说了这番话，证明追求当代应用的重要性：

他们遭遇这些事，都要作为鉴戒；并且写在经上，正是警戒我们这末世的人。（哥林多前书10章11节）

从这一章的上下文来看，保罗是在提醒哥林多人，出埃及记和民数记讲的是出埃及时，以色列人悖逆上帝而受审判的故事。他在这节经文中采取了必要步骤，把这些故事应用到哥林多教会。

保罗把旧约《圣经》故事应用到新约教会，既考虑原本受众和他在哥林多的受众之间的联系或延续性，也思想从摩西的时候到他自己今天之间发生的发展或改变。

一方面，保罗把两种受众联系起来，强调这些故事「写在经上，正是警戒我们。」保罗这样联系，这对他并非难事。出埃及记和民数记起初是写给出埃及中离开埃及的以色列人的第二代。这些书卷写下来，是要警告这些人不要重复第一代人的失败。所以，保罗首先关注哥林多人和原本受众之间的相似之处：哥林多人有失败的危险。因此，这些警告原本受众的故事，也是在警告他们。

另一方面，保罗对他的应用作了限制性说明，指出自从摩西那时候以来发生的重要发展。以色列的失败是发生在第一代以色列人身上，但《圣经》把这些失败写下来，是要给保罗的受众和所有其他相信的人看的。《圣经》的记载把旧约的经历变成给教会的榜样和警告，「正是警戒我们这末世的人。」

「末世」这个说法，是新约《圣经》作者用来把新约时期和旧约时期区分开的众多方式的其中一种。保罗用这说法，承认哥林多人拥有救赎历史发展带来的益处，而这些益处是出埃及记和民数记的原本受众所没有的。哥林多人生活在摩西在世的一千多年之后，他们不像原本受众一样行走在出埃及进迦南的路上；他们是走在前往新天新地的旅程上。末世已经临到他们。结果就是，保罗为哥林多人做的应用要把这些发展考虑进去。保罗在哥林多前书10章余下的地方通篇强调了这些差别，在其中他警告哥林多人不要在他们基督徒个体的生活，或他们在教会的关系方面重蹈覆辙。

保罗把旧约中出埃及记和民数记的记载应用在哥林多的基督徒身上，这反映出我们每次应用《圣经》时发生的基本过程。应用必须总要考虑原本受众和现代受众之间的联系，以及当时与今天之间已经出现的一些发展。如果我们要在今天把《圣经》恰当应用到我们的生活中，我们就需要看到这些联系，考虑这些发展。

我们已经看了应用的必要，就让我们把注意力转过来看《圣经》书卷原本受众和现代受众之间的许多联系或连续性。

三、联系

因着古代和现代受众之间存在着联系或连续性，《圣经》经文对现代人就有了实际意义。我们有数不尽的方法来描述这些连续性。

我们在这一课要把这些联系分成三大类。第一，我们要来看这两种受众都有同一位上帝。第二，他们生活在类似的世界上。第三，他们都是同样的人类。让我们来看这些类别的每一类，从这两种受众都有同一位上帝的这个事实开始。

上帝

《圣经》讲得很清楚，只有一位上帝，所有《圣经》的受众都要忠于和顺服于他。正如传统基督教神学教导的那样，上帝是不变，意味着他不会改变。因为上帝是不变的，忠于和顺服他，这本是普世性的义务，那么《圣经》要给它原本受众和它现代受众带来的冲击之间就存在着密切的联系。

我们说上帝是永恒不变的，这表示在祂的存在，完美，目的和应许上，他是永恒不改变的。也就是说，他的存在，他的本质，他的完美，他所具有的那些性情，他的旨意，就是他打算要达成的，还有他的应许，就是他告诉我们他所要做的事情，这些都是永恒不会改变的。但这并不表示上帝不以一个动态的、关系性、位格性的方式与我们相交。因此，他垂听我们的祷告，为我们的罪忧伤，他喜悦我们对他的忠诚信靠。为此我们可以说，上帝从本质上是永恒不变的，但从关系上却是有变化的。他是按着我们与祂的关系来调整祂施行的作为，同时却又保持祂不变的本质属性。埃瑞克索尼斯博士三一真神，上帝的重要属性之一，是祂的永恒不变性。这个名词常见于神学论述里。上帝的永恒不变，实在是一个美好的消息，因为我们生活里每件事，所处环境，人际关系，都是短暂无常的。而在如此运转的宇宙里，上帝就是一个恒久的定点。上帝是昨日今日直到永远都不改变的，这样的观点如何吸引我们躁动不安的灵魂？我想就我们心里深处和灵里的渴求，当大山摇动，所有事情解体，仿佛要堕入深海时，我们需要一位坚定如盘石，如同我们灵魂的锚，可以信靠的上帝，我们能从这位永恒不变的上帝那里得着力量。戈兰斯高靳博士

上帝不变的《圣经》概念并不意味着上帝不动。按照《圣经》的说法，一位不动的上帝就是一个没有价值的偶像。而《圣经》的上帝是以实在和有意义的方式，不断与他的创造界进行互动的上帝。

传统的基督教神学正确强调说，上帝的不变性有三个至关重要的方面。第一，上帝的永恒旨意，或为历史制订的最终计划是不变的。

永恒旨意

虽然不同的基督教传统对上帝永恒的计划有不同理解，但我们都认同上帝已经做成，正在做，将要做的每一件事，都是一个统一计划的一部分。上帝知道一切，并且他正在使用这种知识，指引历史朝着他为历史制订的目标发展。正如上帝在以赛亚书46章10节所说：

我从起初指明末后的事，从古时言明未成的事，说：我的筹算必立定，凡我所喜悦的，我必成就。（以赛亚书46章10节）

正如保罗在以弗所书1章4和11节所说：

上帝从创立世界以前，在基督里拣选了我们我们也在他里面得了基业，这原是那位随己意行作万事的，照着他旨意所预定的。（以弗所书1章4，11节）

保罗讲得很清楚，上帝有一个旨意或计划，这计划涵括万事。这计划早在他「拣选」或预定相信的人得救时就已经存在了。当然，不同的传统对预定这个概念的解释各有不同。但毫无疑问的是，上帝甚至在创造世界之前就预定。预定只是他「永恒旨意」的一部分。这旨意是不变的，因为上帝让万事遵循这计划。

上帝计划的不变向我们保证，如果我们观察得足够仔细，就会发现上帝古时候的作为是与他今天的作为一致的。在某种程度上，上帝对他古代子民的旨意和他对我们的旨意是类似的，因为它们都融合在他为他的创造界制订的一个不变旨意中。

第二，上帝的性情也是不变的。他的本质、位格和属性绝不改变。

性情

肯定的是，上帝在某些时间比其他时候更明显启示他性情的不同方面。有时他彰显他的怜悯，有时则是他的忿怒。有时他启示他的全知，其他时候则把它隐藏起来。但他全部的属性他永远的本质总是保持不变。所以雅各在雅各书1章17节说上帝是：

众光之父，在他并没有改变，也没有转动的影儿。（雅各书1章17节）

上帝不变的性情帮助我们看到，《圣经》原本含义和现代应用之间总是存在着重要联系。当一处具体的经文讲到一种上帝的属性，《圣经》总是要求原本受众在上帝其他属性的这个范围内理解这种属性。和这几乎一样的是，《圣经》要求现代受众，绝不能以忽视上帝任何属性的方式来应用每处经文的重点。出于这个原因，上帝不变的属性总是带来一种在原本含义和现代应用之间的相似性。

第三，上帝的圣约应许是不变的。上帝要成就他在圣约中起誓要做的每一件事。

圣约应许

有时候基督徒会犯错，以为上帝曾经说过的每一句话都是一个应许。其实，事实上，只有上帝起誓，或立约，或指着一个誓言起誓时，他说的才算是应许。正如我们在民数记23章19节看到的：

上帝非人，必不至说谎；也非人子，必不至后悔。他说话岂不照着行呢？他发言岂不要成就呢？（民数记23章19节）

上帝应许时，他的话语是不变的。否则，他有自由改变他的心意。请看创世记15章，上帝说他要使亚伯拉罕的后裔像星星一样众多。亚伯拉罕为这应许感恩，但他仍要求上帝使这祝福确定。所以上帝回应，与他立约。

但在上帝没有作出应许的情形里，我们最好还是把他的话语理解为咒诅的警告和祝福的意愿。例如，回想约拿书中上帝威胁要摧毁尼尼微城，但是当它的百姓悔改，上帝就改变了主意。毫无疑问，上帝在那时候改变了他要摧毁尼尼微的心意。但是他赦免他们的时候，并没有违背任何应许。圣约的应许是上帝通过圣约誓言起誓要做的事。

《圣经》中上帝的每一样启示，都认定上帝要信守他的约和圣约应许。原本的受众理当在这光照下理解每一处《圣经》经文，现代的受众也应如此。我们应该对上帝不变的应许有绝对的信心，并且他的应许和警告应当鼓励我们去顺服。

我们已经看了我们和所有第一批领受《圣经》的人们一样，有同一位上帝，现在让我们看这个事实，就是我们生活在类似的世界上。

世界

贯穿历世历代，这个世界是稳定还是变化，哲学家对这个问题绞尽脑汁。一般的经验告诉我们，在不同意义上，这两种视角都有道理。上帝的创造界是在不断变化，但是，这个世界的许多特征对《圣经》的每一位受众来说，都是保持不变的。我们把《圣经》应用在我们当今时，我们需要保持这两种的视角。

有一句老话是这样说的，「历史常常重演，」我们知道目前的事件经常与过去发生的事件相似。我们和《圣经》起初的读者一样，生活在上帝创造的世界上。虽然我们已经堕落进入罪中，但我们也经历了上帝的救赎。上帝旧约忠心的百姓面对从其他人，从魔鬼势力而来的敌对，我们今天也面对类似的敌对。他们依靠上帝的帮助得胜，我们也依靠他的帮助。我们也能看到那种我们经常称之为有规律的模式，或者叫作自然律的稳定。《圣经》讲到日出日落，人生病，人需要食物和水和无数其他事情的时候，我们很明显就看到，我们生活在一个和《圣经》第一批受众居住的世界类似的世界上。

即使在更具体和狭义的方面，我们也能找到《圣经》原本受众的世界和我们的世界之间的重要对应之处。例如，出埃及记20章向以色列颁布的十诫，为旧约中后来上帝百姓的生活提供了至关重要的背景。这些相同的诫命也被用来指引新约他子民的生活。正如保罗在提摩太后书3章16和17节教导的，这些相同的诫命继续指引今天的教会。

类似地，上帝选择大卫作为上帝百姓设立的永久王朝的元首，这为旧约上帝的国度提供了历史背景，也为耶稣身为新约大卫家族那位伟大子孙作王提供了背景。我们从比如启示录22章16节的地方看到，教会继续服事耶稣，以他作我们的君王和主宰，因为他作为像大卫一样的君王永远统治。

正如这类例证表明的那样，我们的世界和《圣经》第一批受众生活的世界之间的联系，能够帮助我们决定怎样根据《圣经》作出正确的当代应用。

我们已经看了《圣经》所有的受众都有同一位上帝，并且生活在相似的世界上，现在就让我们来看，因着我们是同样的人类而存在的联系。

人类

现代人至少在三方面与第一批领受《圣经》的人非常相似。第一，所有人，无论生活时间和地点怎样不同，都是上帝的形像，但是，都是有罪的形像。第二，我们受信仰分裂之苦。第三，人类仍包括相同的人群分类。我们要来探索这些相似之处的每一样，首先从所有人都是上帝的形像，但却是有罪的形像开始。

有罪的形像

我们从像创世记1章27节这样的经文得知，当上帝造人时，他是按照他的形像造了我们。当中的一个意义，就是所有的人都是有理智、使用语言、有道德和有信仰的上帝的副摄政。

与此同时，所有的人也已经堕落进入罪中。今天的人不再按我们理当荣耀上帝的方式，使用我们理智、语言、道德和信仰的能力。不信的人行事为人，仿佛他们无需顺服上帝的统治。就连相信他的人们也在忠于上帝的方面有失败。正如所罗门在列王纪上8章46节献殿时说的那样：

世上没有不犯罪的人。（列王纪上8章46节）在系统神学里有个题目是『全然堕落』，其意思是就人类的本质，思维，感觉和行为都已经受到罪的污染，以致人所做的每件事情，都无视上帝的诫命和神圣准则。这就是人的罪性，《圣经》讲到人的这个基本问题，特别在我们与上帝的关系上。路易斯奥特扎博士现今在人类学和社会学领域中，常被问到的最重要的问题之一就是人类是否具有罪性。多年以来，关乎人的教育，发展，学习的理论，一直都是根基在人的原罪上，因为事实显示我们都具有堕落的性情。也就是说，人类是受制于自私的性情，以达成所追求的成就与占有，这影响我们所做的每一件事情。如果你认为人类的本性是良善的，那么你就无法明白人的行为。事实上，只要看人类历史，你一定会说，我们本性上不是良善的，我们本质上是邪恶，而且是自我中心的。但是，《圣经》里最奇特的事，却同时说到我们是照着上帝的形像而造的。这个真理，就我看来，《圣经》如此看待人类，实在令人惊诧，因为许多认识到人邪恶本质的人类学家或是社会学家都会说：「人类真是无药可救的邪恶，我们是最具侵略性的猩猩！就是这样！」而《圣经》却说：「不是的！我们虽然堕落，但我们是亏缺的上帝形像。」约翰奥斯沃特博士

所有领受《圣经》的人，无论是古人还是现代人，都具有相同有罪的人性。《圣经》每一部分的原本含义，都是用这样或那样的方式讲述这种人类的情况。我们都是已经被罪败坏的上帝形像。因为我们与所有《圣经》原本受众具有同样的这些特质，这些相似之处就能帮助我们从每一处《圣经》经文吸取有意义的现代应用。

《圣经》原本和现代的受众除了是有罪的上帝形像，也因为我们都受信仰分裂之苦而互相类似。

信仰分裂

从一开始上帝默示《圣经》的时候，读《圣经》的人就一直是属于这三种信仰群体的其中一种：不信的人，假信的人和相信的人。

不信的人是那些拒绝顺服上帝，使自己与祂为敌的人。人类的这种分裂包括所有未曾听过上帝对以色列和教会所作特殊启示的人，也包括许多听过的人。

假信的人是表面向上帝委身。他们可能有相信之人的外表，但却没有真的信心，结果就是他们不能得救脱离上帝永远的审判。

相反的，相信的人是真诚、忠心向上帝委身的人，因此得赎脱离罪，得救脱离上帝永远的审判。

总的来说，《圣经》对这三种信仰群体人类的现代应用，应当和原本对这些同样人群的应用非常类似。对不信的人，《圣经》首先的目的是约束罪，暴露他们失丧的光景，呼吁他们悔改以致得救；在现代的应用中，我们做同样的事。对假信的人，《圣经》的经文是要约束罪，揭露他们的假冒为善，呼吁他们悔改以致得救；在现代的应用中我们也朝同样的目标努力。对相信的人，《圣经》经文是要约束他们的罪，警告失败，带领他们走向靠上帝恩典的感恩生活；作为现代的基督徒，我们应用《圣经》也是要达到相同的目的。

除了是有罪的形像，受信仰分裂之苦，原本和现代的受众也因为是贯穿历史一直存在到今天相同的人的分类而互相类似。

分类

我们可以按许多不同的方式给人分类。例如，我们可以按照我们具有的特质或属性分类。一些人是老人，其他是年轻人；一些人是男性，其他是女性；一些人富裕，其他人贫穷；一些人大有能力，其他人软弱，等等等等。我们也可以按照与其他人的关系分类。我们可能是父母、儿女、弟兄姊妹、主人、仆人、朋友，或任何其他类型的人。或者我们可以按我们做过的事分类，像英雄和罪犯；或按我们的工作，如牧师和农夫。《圣经》原本的受众情况也是如此。

实际上，《圣经》很多部分是专门针对特定分类的人说话。我们看到有经文专注在愤怒、或有爱心，或懒惰，或悔改，或富有，或贫穷的人身上。我们也发现具体对丈夫、或妻子、或儿女、或执事、或强盗、或雇员这样的人说话的经文。

因为这些相同分类的人在每一个时代都存在，这些分类就形成了原本受众和所有后来受众之间有意义的联系。这些联系有助指引我们的应用。古代和现代的有钱人可以从关于财富的经文得出类似应用。古代和现代的领袖可以从关于做领导的经文得出类似应用，等等等等。当我们认识到我们和《圣经》原本的受众有这些同样的联系，这就会帮助我们努力把《圣经》应用到我们的生活之中。

我们已经探索了应用《圣经》的必要性，思考了原本和当代受众之间的一些重要联系，就让我们把注意力转向那些应该影响我们应用，在原本和现代受众之间的发展。

四、发展

许多仔细阅读和研究《圣经》的人说，有时侯，《圣经》对我们来说非常陌生，好像它是来自一个不同的世界。在一种非常真实的意义上，这种说法是有道理的。《圣经》的书卷写成于古代时期，用我们大部分人都不懂的语言写成，写在与我们相当陌生的文化背景中。并且，我们自己的个人生活与《圣经》原本读者的生活也大不一样。当我们把《圣经》应用到现代生活当中时，我们需要以这种或那种的方式，把所有这些因素都考虑进去。

我们在后面一课要仔细看具体的、考虑这些各种差别的方法。至于现在，我们只需要指出，自从上帝默示《圣经》以来已经发生的三种主要发展，我们在对于《圣经》书卷的当代应用时，需要考虑这些发展，它们就是：时代，文化和个人的发展。我们首先来看救赎历史的时代发展。

时代

基督徒经常使用三个阶段来总结《圣经》对世界历史的看法：创造，即上帝起初创造世界的时期；堕落，人类首次悖逆犯罪，受到上帝咒诅的时候；救赎，接着堕落后的时段，在当中上帝救赎我们脱离我们的罪。在亚当夏娃堕落犯罪之后不久，上帝开始一个漫长缓慢的救赎过程。贯穿几千年的时间，他已经大施怜悯，在受咒诅的创造界之内和之上，建立他救赎的国度。

许多神学家已经看到，上帝统治创造界的渐进性质，导致阶段性的发展，而这些发展产生出《圣经》提及的不同时代之间的非延续性。也许最明显的时代发展，就是发生在旧约和新约之间的发展。但是，《圣经》神学家们一般也根据上帝贯穿《圣经》中不同的圣约，特别是旧约中与亚当、挪亚、亚伯拉罕、摩西和大卫联系在一起，在新约中与耶稣联系在一起的圣约来辨认时代。

例如，关于赎罪祭的律法，在救赎历史不同的时期对献祭有不同要求。在摩西的时候，律法要求人在帐幕献祭；在所罗门的时候，律法要求在圣殿献祭。在新约早期，律法要求耶稣牺牲在十字架上。在新约后期，献祭完全终止。

身为在基督死而复活之后，在他再来之前的信徒，当我们读旧约时，对于旧约的理解和应用，当然与旧约时代的信徒是有所不同。不过还是有许多部份，我们并不需要做出调整的。例如，献祭这方面，我们不需要奉献祭物，因为基督已经为我们献了永远的祭，因此这个部份是没有什么直接应用的了。我不用去圣殿，或是到最近的一个圣所，宰杀一头牲畜，并且按手在它的头上，让它承担我所有的罪。就此而言，在救赎历史上我们因着所处的位置带来的改变，影响我们对于经文的应用。但以理金博士当我们读某段经文，试着要解释，并在生活里应用时，我们要注意这经文在救赎历史上的时间点，就是经文叙述的年代和我们所处的年代，之间的关联性，因为显然的，有些经文因着其所处的历史背景，而涉及不同的经济情况，或是对事情不同的治理方式。简单举个例子，好比说旧约的献祭制度，旧约里关于牲畜献祭的经文跟我们并非全然没有关联，但其关联性在于那些献祭已经在基督里得以成全。因此当我们读那些经文时，我们的结论不是：我需要去找一只羊羔，一头公牛，或是一只斑鸠，而是要仰望为我们遮盖罪恶的基督。这只是一个明显的例子。而在许多情况下，我们阅读经文时，要留意那些叙述发生的年代，例如，是在救赎历史的旧约时期，那时是政教合一的，但现今我们不是处于那样的政治体系里，因此以色列人民生活里的事情，对今天的信徒而言未必就是如此。阅读《圣经》的时候，我们不只是要注意经文的文法结构，也要注意它的救赎历史背景。对于我们这些处于后新约时代的信徒才能作出合宜的应用。罗伯特李斯特博士

《圣经》历史在很多方面就像一棵生长的树。每一棵树都是从一粒种子长起来的，变成树苗，最终发展成为一棵完全长成的树。树最终变成的每一样事情，都包含在起初的那粒种子里面。但是，随着时间的发展，这棵树要生长、发展，才能变得完全成熟。

救赎也类似，已经贯穿了《圣经》历史中的成长与发展。我们把《圣经》应用到我们生活当中时，需要考虑这些发展。这种发展的模式教导我们，整本《圣经》都与我们息息相关，对我们拥有权威，然而，之前的启示也必须在之后启示的光照下加以应用。

知道了这种时代发展，就让我们来探索文化发展这种观念。文化发展把我们今天的文化和《圣经》直接讲到的文化区分开来。

文化

我们思想《圣经》原本和现代受众之间的文化发展时，需要同时看到他们的相似与差异。至于相似，我们需要问这样的问题，「我们面对什么样的文化模式，是与亚伯拉罕的经历密切对应的？」「我们的文化是如何与大卫的文化相似？」至于差异，我们需要问的是，「从旧约古代社会以来，人类文化已经有了什么重大改变？」「有什么不同的风俗和做法？」对这些问题的回答，大大影响着我们在今天应用《圣经》的方式。

《圣经》书写时的文化背景和我们现今的当然有很大的不同。我们不再是生活于一个农牧业时代，虽然对一些人而言，仍然是依赖此维生，但对于大部份的西方人却不是过那样的生活。而且我们也不是生活于公元前一千年的时候，那时人们进行商业交易是在伯利恒的城门口进行，例如，路得记所描述的。你可知道那时的人是如何进行合法交易的？就是脱下鞋子，然后基于此彼此握手。当然这听起来很古怪。我们现今的文化是，你要签合同，而且有不同的协议。不同的文化背景，对于商业交易或是男女关系都有不同的处理方式，所有事情都有其各自的文化表达。我们就是需要了解《圣经》时代有它的处理事情方式，和我们现今的做法是不一样的。但是，《圣经》同时给予了我们该怎么处理商业的原则，做生意要诚信。你读路得记的时候，会发现这一点。因此即使我们处于不同的时代，但是我们在进行商业交易时，也要应用这个诚信的原则。彼得瓦尔科尔博士当我们思想现今所处的背景，与《圣经》的最初受众的时代相比较，我们必须意识到我们距离新约的写成大约是两千年的间隔，而与旧约则是至少有三千年以上的差距。文化的不同，必然使得我们难以体会当时受众的生活经验。最明显的情况之一就是科技上巨大的改变，我们现今是高度的视觉文化，人们习惯于节奏快速的沟通方式，并且用各种科技来与人沟通。在古时候，例如两千年前，当约翰写启示录的时候，那封书信是要传阅的，就是由一个人带着，从一个社区到另一个社区。这封书信从一个教会到另一个，再到下一个，这传阅的过程可能需要好多天。那绝不是我们现今的即时通。还有在传递启示录时，另一个显然的情况是，这封书信是念给给大家听的，所以书信开头的问安是给阅读的那个人，而其他众人是聆听者，也就是由一个人把这封书信从头念到尾，给教会所有的人听。对我们而言，我们读启示录时可以随时放慢速度，在某个经文停下来，深入思想，要理解经文的意思；但是对于最初的受众，整个22章的书信就这么临到他们，因此他们对于整个书信的感受是不一样的。我想对于启示录的原来受众，他们的反应之一就是非常的震惊，他们可能无法全然理解，而且有时可能也要略过对一些局部细节的理解，为的是对于书信的整个目的有所了解，让书信整体的内容冲击他们的感受，让那些图像一而再的触及他们的内心，而不是明白其中的每个叙述。因此，文化的不同是会改变我们对于经文的理解，以及阅读的方式。这只是其中一个例子。大卫查博曼博士

除了时代和文化发展，我们也需要留意把今天的人和《圣经》原本的受众分别开来的人类发展。

人类

《圣经》里的人和生活在我们现代世界上的人有相当大的相似之处，但我们也要看到，现代人和古代人也有很多差异。如果我们要正确应用《圣经》，就要考虑这些人方面的差异。

例如我们需要问这样的问题：「我们自己的生活与我们在《圣经》里看到的人相比会是怎样？」「我们在社会上起什么作用？」「我们的属灵光景如何？」「和这个那个人物相比，我们服事主做得怎样？」「和我们看到的《圣经》作者相比，我们的思想、行动和感情如何？」我们考虑古代人和现代人之间的差别，就能更好明白怎样把《圣经》应用到我们自己生活具体的处境当中。

看出《圣经》原本和现代受众之间时代、文化和人类的发展，这可能是把《圣经》应用到我们这时代中最具有挑战性的方面。但是，如果我们认真分辨，就必要大大帮助我们应用《圣经》时，能荣耀上帝，对其他人负责，还切合我们的时代。

五、结论

我们在应用《圣经》这一课，探索了三个基本因素，这些因素能帮助我们把《圣经》原本含义和我们现代的处境联系起来。我们讲了把《圣经》应用到当代的必要。我们讨论了原本和现代受众之间的联系，这些联系可以帮助我们决定该怎样应用《圣经》。我们思想了从《圣经》写成的时期以来发生的一些发展，特别注意到这些发展是怎样要求我们，使我们的应用切合当代的受众。

我们需要常常提醒我们自己，《圣经》不是写完后就搁置一旁，后人不必问津的书。正好相反，《圣经》的写成正是为了让历世历代的上帝百姓，爱慕和遵守它。为此原故，《圣经》对我们这个时代的相关性和真实性，与它起初写成时是完全一样的。我们必须要评估在《圣经》时代与我们自身时代之间的一些发展。然而，每当我们这样做时，我们不光能够得知上帝对祂过去子民的旨意，还能得出对祂现今子民的旨意。

He Gave Us Scripture: Applying Scripture

INTRODUCTION

We all know that in ordinary life we write down some things for temporary use and others for very long-term use. Well, for followers of Christ, there's certainly one book that will never grow obsolete: the Bible. Generation after generation, the people of God have cherished the Scriptures — and we should, because the Bible has a lot to say about living for God in every place and in every age. Jesus looked at the Bible as the Word of God that would remain the standard for God's people until all is accomplished. And as his followers, we do the same.

This is the seventh lesson in our series He Gave Us Scripture: Foundations of Interpretation, and we've entitled it "Applying Scripture." In this lesson, we'll suggest some approaches to application that are very useful in making the original meaning of Scripture relevant for modern audiences.

In this series, we'll define the process of application as:

Appropriately connecting the original meaning of a biblical document to contemporary audiences in ways that impact their concepts, behaviors and emotions.

Since this definition makes use of our earlier definition of original meaning, it may be helpful to recall that original meaning is:

The concepts, behaviors and emotions that the divine and human writers jointly intended the document to communicate to its first audience.

We need to understand what the author truly said, and then we can make the application. The application must come from the meaning of the passage, and knowing that original as far as we can helps us to understand, are we in the same theological position as the original hearers of this? Are we under the Mosaic Covenant? Are we under a certain covenant? And therefore, understanding the original setting, history, theological and contextual helps us then to properly understand it. We now know whether we need to bring that meaning through the finished work of Christ since we are now under the finished work of Christ. [Dr. Stephen J. Bramer]

Now, the process of application isn't always easy, because we have to account for significant developments that have taken place between the times when the Bible was written and our own day. But the goal of the process of application is the same now as it was when Scripture was first written: to impact the concepts, the behaviors and the emotions of God's people according to the will of God.

The most important distinction we can make between original meaning and application is that our investigation of original meaning focuses on the impact Scripture was intended to have on the concepts, behaviors and emotions of its first audiences. But the interpretive process of application is concerned with how the modern audience should be impacted on all these levels.

The original meaning of the text is critical to our application because it's the inspired and authoritative meaning of the text. So, the proper modern application of a text must always be faithful to its original meaning. At the same time, our modern applications also have to go beyond original meaning in some sense, because they have to take into account modern times, cultures and individuals.

Knowing the original meaning of a biblical passage helps us to apply it to our own lives because we recognize that a key component to its original meaning is understanding its original purpose, that is, the change that God designed that text to accomplish in its first audience, in its first readers, in the light of their situation, in the light of their frame of reference, how much of Scripture they knew at that point or had access to, in the light of the trials, the temptations that they were facing. That was God's application to them. The meaning really was serving the purpose of effecting his Holy Spirit's sanctifying purpose in their lives. Well, the Spirit's purpose in their lives is in continuity with the Holy Spirit's purpose in our lives. So the more we can understand their situation, their need, and therefore the purpose for which God gave that text in the original setting and to the original audience, that sets a trajectory for how the Spirit intends to apply that text in our life, in our situation. And that should be our guide as pastors, preachers, teachers in the way we apply the text. We ask how did God intend it to make a change, to make a difference in their lives then and then how does that carry over into the Holy Spirit's purpose in conforming us more and more to the image of Christ today? [Dr. Dennis E. Johnson]

Our discussion of the process of application will touch on three issues: First, we'll consider the necessity of application. Second, we'll examine the connections between the original meaning and modern audiences that make application possible. And third, we'll take a look at some of the major developments that have taken place between the times when the Bible was written and life today. Let's begin with the necessity of application.

NECESSITY

Listen to how James talked about the necessity of application in James 1:21-25:

Get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you. Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it — he will be blessed in what he does (James 1:21-25).

James taught that it's not enough to know what Scripture says. In order to benefit properly from Scripture, we have to be impacted by it; our concepts, behaviors and emotions have to be changed. This kind of application is absolutely necessary for every believer if we want to receive the blessings of God. But what about the process that leads to this result of application? Is it really necessary to exert the effort to determine how our concepts, behaviors and emotions should be impacted?

Well, the best way to make the Scriptures relevant and applicable…to one's everyday life is to think about the context in which the values of Scripture, or the teaching of Scripture, or the theology of Scripture applies. And again, it kind of depends on the kind of text that I'm dealing with, but usually there are attitudes that are important in Scripture — why we think about God, the way we think about our neighbor, the kind of compassion that I'm supposed to show, that kind of thing — that tells me how I'm supposed to live. And those values are very important. I think when we tend to study the Bible as a history book or an abstraction in terms of its theology and we don't add the ethical dimension of what the passage is calling us to do and be as people, we have a problem. But if we keep the relational, ethical dimension of Scripture which runs all the way through it very much on the table, then virtually any passage can have an application that calls us to think more sensitively about the way we live. [Dr. Darrell L. Bock]

In 1 Corinthians 10:11, Paul demonstrated the importance of searching for contemporary application with these words:

These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come (1 Corinthians 10:11).

In the context of this chapter, Paul was reminding the Corinthians that the books of Exodus and Numbers told stories about the judgments that the Israelites of the Exodus suffered because they had rebelled against God. And in this verse, he took the necessary steps to apply these stories to the church at Corinth.

Paul applied the Old Testament stories to the New Testament church both by taking into account connections or continuities between the original audience and his Corinthian audience and by considering developments or changes that had taken place between Moses' day and his own day.

On the one hand, Paul connected the two audiences by urging that these stories "were written down as warnings for us." It wasn't difficult for Paul to make this connection. Exodus and Numbers had originally been written for the second generation of the Israelites of the Exodus from Egypt. They were written to warn these people not to repeat the failures of the first generation. So, Paul focused first on a similarity between the Corinthians and the original audience: the Corinthian church was in danger of failure. So these stories warned them just as they had warned the original audience.

On the other hand, Paul qualified his application by noting important developments that had taken place since the time of Moses. Israel's failures happened to the first generation Israelites, but they were written down for Paul's audience and all other believers. The scriptural record turned the Old Testament experiences into examples and warnings for the church, "on whom the fulfillment of the ages has come."

The expression "the fulfillment of the ages" is one of many ways New Testament writers distinguished the period of the New Testament from the period of the Old Testament. With these words, Paul acknowledged that the Corinthians had the benefits of developments in redemptive history that the original audience of Exodus and Numbers did not have. The Corinthians were living over 1,000 years after Moses. They weren't on a journey from Egypt to Canaan like the original audience; they were on a journey to the new heavens and new earth. The fulfillment of the ages had come on them. As a result, Paul's application for the Corinthians had to account for those developments. And Paul highlighted these differences throughout the rest of 1 Corinthians 10, where he warned the Corinthians not to fail in their personal Christian lives or in their relationships in their church.

Paul's application of the Old Testament books of Exodus and Numbers to the Christians in Corinth reflects the basic process that takes place every time we apply the Scriptures. Application must always take into account both the connections between original and modern audiences and the developments that have taken place between them. We need to recognize these connections and account for these developments if we're to make appropriate applications of the Scriptures to our lives today.

Now that we've seen the necessity of application, let's turn our attention to the many connections or continuities between the original readers of biblical books and modern audiences.

CONNECTIONS

It's the connections or continuities between ancient and modern audiences that make biblical texts relevant for modern people. And there are countless ways to describe these continuities.

In this lesson, we'll divide these connections into three main categories. First, we'll see that both audiences have the same God. Second, they live in a similar world. And third, they're the same kind of people. Let's look at each of these categories, beginning with the fact that both audiences have the same God.

God

The Scriptures are clear that there is only one God to whom all audiences of Scripture owe their loyalty and obedience. And as traditional Christian theology teaches, God is immutable, meaning that he doesn't change. Since God is immutable, and since loyalty and obedience to him are universal obligations, there are strong connections between the impact Scripture was intended to have on its original audience and on its modern audience.

To say that God's immutable means that he's unchanging in his being, perfections, purposes and promises. So his being, his nature, his essence, his perfections, the degree to which he possesses those characteristics, his purposes, what he has determined to do, and his promises, what he's told us he'll do. So God's unchanging in those ways. That's not to say that God doesn't relate to us in a dynamic, relational, personal way. So he listens to our prayers, he grieves over our sin, he delights in our faithfulness. And so it's been said that God is essentially immutable, but relationally mutable. There's a degree to which he adapts what he's doing to our relationship with him, while at the same time maintaining his essential attributes. [Dr. K. Erik Thoennes]

One of the many significant attributes of God, the Triune God, is immutability. That's the term that you'll find in many theology texts. Immutability might be translated "unchanging." And that's really wonderful news because we are so aware of the impermanence and the transience of just about everything in our lives, in our world, in our relationships, and even in our own fleeting lives. I think of that descriptor of God as the still-point in a turning universe. What is there that draws our restless souls to a vision of the God who is the same yesterday, today and forever? I think it's this profound psychological and spiritual need we all have for that which is rock solid, that which is trustworthy, that which can function as an anchor for the soul when the mountains shake and everything appears to be falling into the sea. … We find our strength in this immutable God. [Dr. Glen Scorgie]

The biblical concept of divine immutability doesn't imply that God is inactive. In biblical terms, an inactive god is a worthless idol. But the God of Scripture is constantly interacting with his creation in real and meaningful ways.

Traditional Christian theology has rightly insisted that there are three critical aspects to God's immutability. First, God's eternal counsel, or ultimate plan for history, is immutable.

Eternal Counsel

Although different Christian traditions understand God's eternal plan differently, we should all agree that everything God has done, is doing, and will do is part of a unified plan. God knows everything, and he is using that knowledge to direct history toward the ends for which he created it. As God said in Isaiah 46:10:

I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please (Isaiah 46:10).

And as Paul explained in Ephesians 1:4, 11:

He chose us in [Christ] before the creation of the world… In [Christ] we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will (Ephesians 1:4, 11).

Paul made it clear that God has a plan that covers everything. And this plan has existed since the time when he "chose" or predestined believers to salvation. Of course, different traditions interpret the concept of predestination differently. But what is beyond question is that God predestined before he even created the world. Predestination was just part of his eternal counsel. And this counsel is immutable because God causes everything to conform to it.

The immutability of God's plan assures us that if we look closely enough, God's ways in ancient times accord with his ways today. At some level, God's will for his ancient people and his will for us are similar because they both fit within his one immutable purpose for his creation.

In the second place, God is also immutable in his character. His essence, persons and attributes never change.

Character

Now to be sure, God reveals different aspects of his character more prominently at some times than others. Sometimes he displays his mercy, sometimes his wrath. Sometimes he reveals his omniscience and other times he hides it. But the full range of his attributes — his eternal nature — always stays the same. That's why in James 1:17, James referred to God as:

The Father of the heavenly lights, who does not change like shifting shadows (James 1:17).

God's immutable character helps us see that there will always be significant connections between the original meaning and modern application of Scripture. When a particular passage spoke about one divine attribute, the original audience was always expected to understand that attribute within the context of God's other attributes. In much the same way, modern audiences are expected to apply the emphases of every Scripture in ways that never disregard any of God's attributes. For this reason, the immutable attributes of God always form a measure of similarity between original meaning and modern applications.

In the third place, God is unchanging or immutable in his covenant promises. God will fulfill everything he has ever sworn in covenant.

Covenant Promises

Sometimes Christians make the mistake of thinking that everything God ever says is a promise. But the reality is that God only promises when he takes a vow, or makes a covenant, or swears an oath. As we read in Numbers 23:19:

God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? (Numbers 23:19).

When God promises, his word is immutable. Otherwise, he's free to change his mind. Consider Genesis 15 where God said he would make Abraham's offspring as numerous as the stars. Abraham was thankful for this offer, but he still asked God to make the blessing certain. So, God responded by making a covenant with him.

In cases, though, where God hasn't made a promise, his words are best understood as threats of curse and offers of blessing. For instance, recall that in the book of Jonah God threatened to destroy Nineveh, but then he relented when its people repented. Without question, God changed his mind about destroying Nineveh at that time. But he didn't break any promises when he spared them. Covenant promises are those things God has sworn to do by covenant oath.

Every revelation of God in Scripture assumes that God will keep his covenant and his covenant promises. The original audiences were supposed to understand every passage of Scripture in this light, and modern audiences should do the same. We should have absolute confidence in God's unchanging promises. And his offers and threats should motivate us to obedience.

Now that we've seen that we have the same God as all the first recipients of Scripture, let's look at the fact that we live in a similar world.

World

Throughout the ages philosophers have wrestled with whether the world is stable or changing. Common experience tells us that, in many ways, both are true. God's creation is always changing, but many features of the world have remained constant for every audience of Scripture. When we apply the Scriptures to our day, we need to keep both of these truths in view.

There is an old adage that says "history repeats itself," and we understand that current events often resemble events that took place in the past. Like the original readers of Scripture, we live in a world created by God. And though we've fallen into sin, we've also experienced God's redemption. God's faithful people in the Old Testament faced opposition from other people and from demonic powers, and we face similar opposition today. They depended on God's help to overcome; we depend on his help too. We can also see the stability of what we often call the regular patterns or laws of nature. When the Scriptures speak about the rising and setting of the sun, human sickness, the need for food and water, and countless other things, it's obvious to us that we live in a similar world to the one inhabited by the first audiences of Scripture.

And even in more specific and narrow ways, we find important parallels between the world of the original audiences of Scripture and our world. For example, the Ten Commandments given to Israel in Exodus 20 provided essential background for the lives of God's people in the rest of the Old Testament. These same commandments were used again to guide the lives of his people in the New Testament. And as Paul taught in 2 Timothy 3:16, 17, these same commandments continue to guide the church today.

In a similar way, God's choice of David as the head of a permanent dynasty for God's people provided the historical background for God's kingdom in the Old Testament, as well as the background for Jesus' kingship as the great son of David in the New Testament. And as we learn in places like Revelation 22:16, the church continues to serve Jesus as our King and Lord because of his permanent rule as the Davidic king.

As examples like these illustrate, the connections between our world and the worlds of Scripture's first audiences can help us determine the proper modern applications of the Bible.

Now that we've seen that all audiences of Scripture have the same God and live in a similar world, let's consider the connections that exist because we're the same kind of people.

People

There are at least three ways in which modern people are very similar to the people who first received the Scriptures. First, all human beings, no matter when or where they live, are sinful images of God. Second, we suffer religious divisions. And third, humanity still includes the same classes of people. We'll explore each of these similarities, beginning with the fact that all human beings are sinful images of God.

Sinful Images

In passages like Genesis 1:27, we're told that when God created humanity, he created us in his image. Among other things, this means that all human beings are rational, linguistic, moral and religious vice-regents of God.

At the same time, all human beings have also fallen into sin. Humanity today no longer uses our rational, linguistic, moral and religious capacities to glorify God the way we should. Unbelievers act as if they aren't required to submit to God's rule. And even believers fail in their loyalty to him. As Solomon said at the dedication of the temple in 1 Kings 8:46:

There is no one who does not sin (1 Kings 8:46).

In systematic theology, you know, there is this teaching known as total depravity. And what that means is that in the totality of man's being, in his thinking, feeling and behavior, it's all been tainted with sin so that there is that basic assumption that everything he does, he does it in defiance of God's commandments and holy standard. So yes, there is such a thing as a sinful nature. And the Bible talks about how basic of a problem that is, especially in relationship to God. [Dr. Luis Orteza]

One of the great questions that is asked especially these days in anthropological and sociological studies is whether human beings have a sinful nature. And over the years, again and again, theories about human education, human development, human learning have foundered on the rock of original sin, because the fact is all of us have a fallen nature. … That means, in fact, that we humans are controlled by a selfish desire for accomplishment, achievement, possession, and that thing warps everything we do. You cannot understand human behavior if you assume that humans are naturally good. In fact, as you look at the history of the race, you have to say, no, we're not naturally good; we're naturally evilly self-centered. The fascinating thing about the Bible, however, is it also at the same time says, we are created in the image of God. And that, in my mind, is the wonder of the biblical view of humanity, because many other anthropologists and sociologists, recognizing the presence of evil, will say, "Oh, human beings are incorrigibly hopelessly evil; we're just the most aggressive of the apes, that's all." And the Bible says, "Oh no, we are fallen, but we are marred in the image of God." [Dr. John Oswalt]

All recipients of Scripture, whether ancient or modern, share the same sinful nature. And in one way or another, the original meaning of every portion of Scripture addressed this human condition. We are all images of God that have been corrupted by sin. Because we share these qualities with all the original audiences of Scripture, these similarities can help us draw meaningful modern applications from every biblical text.

Besides being sinful images of God, the original and modern audiences of Scripture are also similar because we both suffer religious divisions.

Religious Divisions

From the time the first Scriptures were inspired, it has always been the case that readers of Scripture have fallen into one of three religious groups: unbelievers, false believers, and believers.

Unbelievers are people who make themselves the enemies of God by refusing to submit to him. This division of humanity includes all those who haven't heard of God's special revelations to Israel and the church, as well as many who have.

False believers make superficial commitments to God. They may have the external appearance of believers, but they don't have true faith, and as a result they aren't redeemed from his eternal judgment.

By contrast, believers are people who make sincere, faithful commitments to God and who are thereby redeemed from sin and saved from God's eternal judgment.

In general terms, the modern applications of Scripture to these three religious groups should be very similar to the original applications to these same groups. For unbelievers, the Scriptures were first designed to restrain sin, to expose their lost condition, and to call them to saving repentance; in modern application, we do the same. For false believers, biblical texts were designed to restrain sin, expose their hypocrisies, and call for saving repentance; in modern application, we work toward the same goals. For believers, biblical texts were designed to restrain their sin, to warn against failure, and to lead them toward grateful living in the grace of God; and as modern Christians, we apply the Scriptures toward these same ends.

In addition to being sinful images and suffering religious divisions, the original and modern audiences are also similar because the same classes of people continue to exist throughout history.

Classes

Human beings can be classified in many different ways. For example, we might be classified according to particular traits or attributes we have. Some people are old and others are young; some are male and others are female; some are rich and others are poor; some are powerful and others are weak; and so on. We can also be classified according to our relationships with other people. We might be parents, children, siblings, masters, servants, friends, or just about anything else. Or we can be classified according to what we've done, like heroes and criminals; or according to our jobs, like pastors and farmers. And the same thing was also true of the original audiences of Scripture.

In fact, many portions of Scripture are specifically directed toward particular classes of people. We find passages that focus on people who are angry, or loving, or lazy, or repentant, or rich, or poor. We also find passages that specifically address people identified as husbands, or wives, or children, or deacons, or thieves, or employees.

Because these same classes of people exist in every age, they form meaningful connections between the original audience and all subsequent audiences. And these connections help guide our application. Ancient and modern rich people can draw similar applications from passages about wealth. Ancient and modern leaders can draw similar applications from passages about leadership. And so on. All our efforts to apply the Bible to our lives can be helped by recognizing that we share these kinds of connections with the first audiences of Scripture.

Now that we've explored the necessity of the application of Scripture, and considered some important connections between the original and modern audiences, let's turn our attention to the developments between the original and modern audiences that should influence our application.

DEVELOPMENTS

Many people who carefully read and study the Bible say that it sometimes seems foreign, as if it came from a different world, and there's a very real sense in which this is true. The books of the Bible were written long ago. They were written in languages that most of us don't read, and to cultures that are very different from our own. And our own personal lives are also vastly different from the lives of people in the original audiences of Scripture. So, in one way or another, we need to account for all of these factors when we apply the Bible to modern life.

In a later lesson, we'll look closely at specific ways to account for these kinds of differences. So for now, we'll simply identify three major kinds of developments that have occurred since Scripture was inspired, and that need to be considered in our modern application of biblical books: epochal, cultural and personal developments. Let's look first at epochal developments in redemptive history.

Epochal

Christians have frequently summarized the Bible's perspective on world history in three stages: creation, when God first made the world; fall, when humanity first committed sin and was cursed by God; and redemption, the period following the Fall, in which God redeems us from our sin. Soon after Adam and Eve fell into sin, God began a long, slow process of redemption. And throughout the millennia, he has mercifully built his kingdom of redemption within and alongside the cursed creation.

Many theologians have recognized that the progressive nature of God's rule over creation has resulted in periodic developments that create discontinuity between the various epochs mentioned in Scripture. Perhaps the most obvious epochal development occurred between the Old and New Testaments. But theologians also commonly identify epochs according to God's various covenants throughout the Bible, especially those associated with Adam, Noah, Abraham, Moses and David in the Old Testament, and with Jesus in the New Testament.

For instance, the laws regarding atoning sacrifices required different things at different points in redemptive history. In Moses' time, they required sacrifices at the tabernacle. In Solomon's day, they required sacrifices at the temple. In the early New Testament, they required Jesus death on the cross. And in the later New Testament, they ceased to be offered altogether.

When we read the Old Testament in particular, as believers today after Christ has died and rose again and is ready to come back, the way we understand and apply Scripture at times has to be different than the way the Old Testament folks perhaps applied it. But, of course, there are also many other times in which we don't really have to make any adjustments at all. … So take for example the sacrificial system. We no longer have to offer sacrifices because Christ is now our sacrifice. So there is very little application in that sense. I don't have to go to the temple… to the nearest temple to slaughter an animal and lay my hands on the animal so that the animal can bear all my sins. So, yes, there are times in which where we are today in redemptive history changes the way we would apply Scripture. [Dr. Daniel L. Kim]

It's so critical that we take stock of where a passage occurs in redemptive history relative to where we sit in redemptive history as we interpret and apply that to or lives, because it's quite clear that some passages in their redemptive historical context involve a different economy, a different administration of things than our own context. I'll just give on simple example — the sacrificial system in the Old Testament. … The passages in the Old Testament about animal sacrifice are not irrelevant to us, but they are relevant precisely to the degree that those sacrifices have been fulfilled in Christ. So when we read those texts, our conclusion is not, oh, I've got to find a lamb, a bull or a dove somewhere, but I need to look to Christ for the covering of my sin. And so in many ways — that's just one obvious example — but in many ways as we read the Scriptures, we need to take stock of the fact: oh, this is taking place in the old covenant aspect of the administration of redemptive history. We no longer live in a theocracy, for example, so there are things that would have been true for the life of Israel that are not true for our lives as believers today. We always want to keep in mind not only the immediate grammatical context of a passage but its redemptive historical context as well so we can make proper application to believers in our position of the post new covenant reality. [Dr. Robert G. Lister]

In many ways, biblical history is like a growing tree. Every tree grows from a seed, becomes a sapling and eventually develops into a fully-grown tree. Everything that tree will become is contained in the initial seed. But over time the tree has to grow and develop in order to become fully mature.

In a similar way, redemption has grown and developed throughout biblical history. And we have to account for these developments as we apply the Bible to our lives. This developmental model teaches us that the whole Bible is relevant and authoritative for us, but also that older revelation must always be applied in light of later revelation.

With this understanding of epochal developments in mind, let's explore the idea of cultural developments that distinguish our cultures today from the cultures directly addressed in the Bible.

Cultural

In thinking about the cultural developments between the original and modern audiences of Scripture, we need to recognize both similarities and differences. With regard to similarities, we need to ask questions like "What cultural patterns do we face that closely parallel Abraham's experience?" and "How is our culture like David's?" And with regard to differences, we need to ask questions like "How has human culture significantly changed from the ancient societies of the Old Testament?" and "What customs and practices are different?" The answers to these kinds of questions have important implications for the way we apply Scripture today.

The culture in which the Bible was written was clearly very different to our own. Many of us are not living in agrarian, rural economies. Some people are, but for us in the West that's certainly not the case. And so we've got to make some transitions. And nor are we living 1000 B.C. where business was done in the city gate outside Bethlehem — read it in the book of Ruth. And you know how you conducted a legal contract in those days? Well, you took off your shoe and you kind of did a handshake based on that. Well, of course, that's bizarre. We live in a different culture where you sign contracts and you have different agreements. Different cultures will have different ways of doing business, of conducting a relationship between men and women. All kinds of things will have different cultural expressions. We just have to be sympathetic to that and realize the Bible had its own way of doing things. We live in cultures where things are done differently. However, the Bible has given us principles of how we should do our business; we should do it with integrity. You can read that from the book of Ruth. And so we have to apply the principle of moral integrity in our business dealings, even if we don't take our shoes off as they did. [Dr. Peter Walker]

As we think of our own current situation and compare that to the time of the original audience, we have to recognize that there's been at least 2,000 years back to the time of the New Testament and often 3,000 or more back to the time of the Old Testament. So there can be differences, cultural differences that remove us from the experience of the original audience. One of the most obvious is that technology has dramatically changed. So, for instance, we're a highly visual culture, a culture that's used to a rapid pace of communication, a culture that is very enveloped in using technology to communicate to others. And in antiquity, just thinking 2,000 years ago, when John wrote the book of Revelation, he did so as a cyclical letter where one person was going to carry it from community to community. This probably took a period of many days as he traveled from church to church to church. There wasn't that kind of instant communication. Another aspect of that that is very evident also, as you think of the book of Revelation, is the book of Revelation was primarily meant to be heard, so at the very beginning of book it says there's a blessing that's pronounced on the one person who reads and the many who are hearing, which is indicative of the way it was originally understood, which was a person read the entire book all the way through to an audience. For us it's very easy to slow down as we read through the book of Revelation. We can stop and meditate on a verse and try and understand whatever it means, whereas, for the original audience, 22 chapters just came flowing over them. So, the experience of the book is quite different. And I think one of the repercussions of that is the original audience of the book of Revelation probably was overwhelmed, could not figure it all out and at some point had to less worry about figuring out the details and instead understand the general intent of the whole and to allow the whole to really speak to their own affections, and the images really begin to touch one more and more in terms of our own heart reality instead of being able to figure out everything. So, there's one example of how that cultural difference can really change our understanding and our approach to reading Scripture. [Dr. David W. Chapman]

Besides epochal and cultural developments, we also need to pay attention to personal developments that distinguish people today from the original audiences of the Bible.

Personal

There are considerable similarities between the people of the Bible and people living in our contemporary world, but we need to recognize that there are also many differences between modern and ancient people. And if we hope to apply biblical texts properly, we have to take these personal variations into account.

For example, we need to ask questions like "How do our personal lives compare with those that we see in the Bible?" "What roles do we have in society?" "What is our spiritual condition?" "How are we serving the Lord compared to this character or that character?" "How do our thoughts, actions and feelings compare to those that we see in biblical writers?" By taking account of the variations between ancient people and modern people, we can better understand how to apply the Bible to the specific circumstances of our own lives.

Identifying the epochal, cultural and personal developments between the original and modern audiences of Scripture may be the most challenging aspects of applying the Bible to our times. But if we do it carefully, it will go a long way toward helping us apply the Scriptures in ways that are honoring toward God, responsible toward others, and suitable for our time.

CONCLUSION

In this lesson on applying Scripture, we've explored three basic factors that can help us connect the original meaning of the Bible to our modern situations. We've spoken of the necessity of making modern applications of Scripture. We've discussed the connections between the original and modern audiences that help us determine how to apply Scripture. And we've considered some of the developments that have taken place since the days when Scripture was written, paying particular attention to the ways these developments might obligate us to adapt our applications for contemporary audiences.

We always need to remind ourselves that the Scriptures were not written to be set aside by later generations. On the contrary, they were written for God's people to love and obey throughout all of history. And for this reason, the Bible is just as relevant, just as true in our time as it was when it was first written. We have to assess the developments that have taken place between biblical days and our own, but when we do, we can discern the will of God not only for his people in the past, but also for his people living today.