探索 圣经 中 黑暗 的 精神 意义

As we explore what the Bible says about darkness, we must approach this topic with both spiritual wisdom and psychological insight. The Scriptures speak of darkness in layered ways, revealing powerful truths about the human condition and our relationship with the Divine.

In the opening verses of Genesis, we encounter darkness as a primordial state before God’s creative act: “darkness was over the surface of the deep” (Genesis 1:2). Here, darkness represents a formless void, awaiting the illuminating power of God’s word. This imagery suggests that darkness, in its most fundamental sense, signifies absence – the absence of light, form, and divine presence (Brumwell, 2021, pp. 187–188).

Yet the Bible does not confine darkness merely to physical absence of light. It often employs darkness as a powerful metaphor for spiritual and moral states. The Psalmist cries out, “My God turns my darkness into light” (Psalm 18:28), expressing how God’s grace can transform our inner spiritual darkness. In the New Testament, Jesus proclaims, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). Here, darkness symbolizes a state of spiritual blindness or separation from God (Brumwell, 2021, pp. 187–188).

圣经也使用黑暗来代表邪恶，罪，以及邪恶的精神力量的领域。 圣保罗写道："因为我们的斗争不是反对血肉，而是反对……这个黑暗世界的力量"（以弗所书6:12）。 这种对黑暗的隐喻使用与黑暗与恐惧，不确定性和未知的常见心理联系一致。

但是，我们不能忽视圣经中对黑暗的细微差别对待。 圣经承认，黑暗可以是一个神圣的相遇和转变的地方。 在出埃及记中，我们读到摩西『接近上帝所在的黑暗』（出埃及记20:21）。 这种自相矛盾的形象提醒我们，神的方式往往超越了我们有限的理解。

从心理上讲，我们可以理解圣经中对黑暗的描述，因为它反映了根深蒂固的人类经验和情感。 黑暗经常唤起脆弱、迷失方向和恐惧的感觉--这种状态可以与我们的精神斗争和我们对神圣指导的需求相提并论。

聖經將黑暗視為一個複雜的象徵，包括物質現實、精神狀態、道德條件和神神秘的方式。 它作为人类经历罪恶，无知和与神圣分离的强大比喻，同时也暗示在我们最黑暗的时刻遇到上帝的变革潜力（Andrejevs，2023，第3-15页）； Brumwell，2021年，第187-188页。

Darkness often symbolizes ignorance, error, and spiritual blindness. In the Gospel of John, we read Christ’s words: “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46). Here, darkness represents a state of spiritual unawareness, a condition from which Christ’s teachings liberate us. This symbolism resonates with psychological concepts of unconsciousness and the process of bringing hidden aspects of ourselves into the light of awareness.

黑暗经常象征着圣经文学中的邪恶和罪恶。 使徒保罗告诫以弗所人说："与黑暗的无果行为无关，而是揭露他们"（以弗所书5:11）。 这种使用黑暗作为道德腐败的比喻，与我们天生的心理倾向相一致，即将黑暗与危险和未知联系起来。

But we must not oversimplify this symbolism. The Bible also presents darkness as a place of divine mystery and encounter. In the Psalms, we read, “He made darkness his covering, his canopy around him—the dark rain clouds of the sky” (Psalm 18:11). This imagery suggests that God’s ways often transcend our understanding, reminding us of the limits of human knowledge and the need for faith.

圣经中的黑暗也象征着试炼、受苦和上帝的明显缺席。 先知以赛亚谈到那些『在黑暗中行走而没有光明的人』（以赛亚书50:10），即使在这些情况下，也鼓励信靠主。 在心理上，这反映了人类对抑郁、怀疑和精神干旱的经历。

黑暗有时被用来代表上帝的审判。 先知阿摩斯说："耶和华的日子是黑暗，不是光明"（阿摩斯5:18）。 这种象征主义利用了我们对黑暗和未知的原始恐惧，成为道德行为的强大动力。

有趣的是，圣经中的黑暗也象征着与上帝的保护和亲密关系。 在出埃及记中，我们看到摩西进入『上帝所在的黑暗』（出埃及记20:21）。 这种自相矛盾的形象表明，有时我们必须抛开有限的理解才能更深入地遇到神。

在心理上，这些将黑暗作为象征的不同用途反映了人类经验的复杂性。 他们承认我们的恐惧和脆弱性，同时也指出了在不确定和挑战时期增长和转型的潜力。

圣经中对黑暗的象征性使用是微妙而有力的。 它包括人类的无知、罪恶、神圣的奥秘、痛苦、审判和与上帝的亲密的经历。 通过参与这些符号，我们被邀请深入反思我们自己的精神旅程和我们与神圣的关系（Andrejevs，2023，第3-15页； Brumwell，2021年，第187-188页； Georgopoulou，2016年，第145页。

We encounter physical darkness in Scripture. This is the absence of light in the natural world, as described in the creation account: “darkness was over the surface of the deep” (Genesis 1:2). This type of darkness is neutral, a part of God’s created order, alternating with light in the rhythm of day and night. Psychologically this darkness can represent rest, renewal, and the cyclical nature of life.

We find spiritual darkness, which often symbolizes a state of ignorance or separation from God. Jesus speaks of this when he says, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). This darkness represents a lack of spiritual understanding or a disconnection from divine truth. Psychologically, we might liken this to a state of unconsciousness or lack of self-awareness.

圣经提到道德黑暗，它与罪恶和邪恶密切相关。 使徒保羅寫道：「因為你們曾經是黑暗的，但現在你們在主裡是光明的」（以弗所書5:8）。 这种黑暗代表着被困在罪中并与上帝的圣洁分离的状态，这可以被理解为我们人格的影子方面或我们努力克服的破坏性模式。

我们遇到了神圣神秘的黑暗。 这是一个自相矛盾的黑暗，它代表的不是上帝的缺席，而是他超越了人类的理解。 我们在出埃及记中看到这一点，在那里摩西『接近上帝所在的黑暗』（出埃及记20:21）。 这种黑暗让我们想起了人类理解的局限和对信仰的需要。 在心理上，这与我们面对未知的神秘和敬畏的经历有关。

聖經講述了痛苦和審判的黑暗。 诗篇大叫说："我的上帝，我的上帝，你为什么离弃我呢？ 你为什么离我如此远，离我痛苦的呼喊如此之远呢？"（诗篇22:1）。 这种黑暗代表着痛苦、怀疑和上帝感到缺席的时代。 在心理方面，这与抑郁，悲伤和存在危机的经历相一致。

Lastly, we find eschatological darkness in Scripture, associated with divine judgment. Jesus speaks of those who will be cast “outside, into the darkness, where there will be weeping and gnashing of teeth” (Matthew 8:12). This darkness represents ultimate separation from God. Psychologically, this taps into our deepest fears of abandonment and meaninglessness.

重要的是要明白，这些类型的黑暗在圣经中并不总是不同的，但经常重叠和相互关联。 它们反映了人类经验的分层性质和我们与上帝的复杂关系。 通过认识到这些不同类型的黑暗，我们对圣经象征主义的丰富性及其与我们的精神和心理生活的相关性（Andrejevs，2023，第3-15页）有了更深的了解； Brumwell，2021年，第187-188页； Ure±a, 2023年，第111-127页。

首先，我们必须承认黑暗经常与圣经中的负面概念联系在一起。 它通常象征着罪、无知、邪恶和与上帝的分离。 使徒约翰说："神是光明的。 在他里面根本没有黑暗"（约翰一书1:5），在神圣的善良和罪恶的黑暗之间建立了明显的对比。 耶穌說：「這是判決： 光明降临到世上，但人们喜爱黑暗而不是光明，因为他们的行为是邪恶的"（约翰福音3:19）。 这些段落反映了一个共同的圣经主题，其中黑暗代表道德和精神腐败（Brumwell，2021，第187-188页）。

但是，圣经对黑暗的描述比最初的印象所暗示的更微妙。 有些情况下，黑暗是以中性甚至积极的光呈现的。 在创世记述中，黑暗是上帝创造秩序的一部分，在神说『要有光』之前存在（创世记1:3）。 这表明，从最基本的意义上讲，黑暗不是天生的邪恶，而是上帝创造的世界的自然部分。

圣经中的黑暗可以代表一个神圣的相遇和转化的地方。 我们在摩西的故事中看到这一点，摩西『接近上帝所在的黑暗』（出埃及记20:21）。 在这里，黑暗不是上帝存在的障碍，而是上帝被发现的地方。 这种自相矛盾的形象挑战了我们的假设，并邀请我们考虑，即使在我们生活中所认为的黑暗中，神也可能存在。

The Psalms also present a more complex view of darkness. Although the Psalmist often seeks deliverance from darkness, we also find passages like Psalm 139:12, which declares, “even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.” This suggests that from God’s perspective, darkness is not an obstacle or a negative force.

我们可以理解这种分层的黑暗描绘反映了人类经验的复杂性。 黑暗可以代表我们的恐惧，无意识的头脑和我们的挣扎，但它也可以是一个休息，更新和强大的精神成长的地方。

在神秘的传统中，我们找到了『灵魂的黑暗之夜』的概念，由十字架的圣约翰推广。 这种属灵的黑暗不是消极的，而是与神结合的旅程的必要阶段。 它代表了一个净化过程，其中我们有限的人类上帝概念被剥离，允许更深入，更真实的与神相遇。

While darkness in the Bible is often associated with negative concepts, it is not always portrayed negatively. Scripture presents a nuanced view of darkness that encompasses both its challenging aspects and its potential as a place of divine encounter and spiritual growth. This layered symbolism invites us to reflect deeply on our own experiences of darkness and to remain open to God’s presence even in times that seem dark to us (Andrejevs, 2023, pp. 3–15; Brumwell, 2021, pp. 187–188; Ureña, 2023, pp. 111–127).

黑暗与罪之间的联系植根于圣经中所描述的上帝的本质。 使徒约翰说："神是光明的。 在他里面根本没有黑暗"（约翰一书1:5）。 这种将神作为光明的基本特征隐含地将黑暗与不属于上帝的--即罪恶--联系起来。 这个比喻利用了我们天生的心理倾向，将光与善良，清晰和安全联系起来，而黑暗往往唤起恐惧，混乱和危险的感觉（Brumwell，2021，第187-188页）。

在整个圣经中，我们看到这种隐喻的联系得到了加强。 先知以赛亚谈到那些『把黑暗当作光明和光明为黑暗的人』（以赛亚书5:20），描述了道德上的混乱和善恶的反转。 在新约中，耶稣自己用这个比喻说："作恶的每个人都讨厌光，不会因为害怕他们的行为会被暴露而来到光明中"（约翰福音3:20）。 在这里，黑暗与隐瞒罪恶行为有关，而光明代表真理和正义（Brumwell，2021，第187-188页）。

在心理上，黑暗和罪恶之间的隐喻联系反映了我们人类对内疚和羞耻的体验。 正如当我们做错事时，我们可能会在黑暗中隐藏一样，在精神上，罪可以引导我们躲避上帝和我们真实的自我。 亚当和夏娃在伊甸园不服从后躲避上帝的故事说明了这种心理现实（创世记3:8）。

聖經也將罪視為一種力量，使我們的靈性理解變得黑暗。 圣保罗写道那些『愚蠢的心变黑』的人（罗马书1:21），因为背离了上帝。 这表明罪不仅使我们与上帝分开，而且损害了我们感知灵性真理的能力，就像肉体的黑暗损害了我们的视力一样。

但重要的是要注意，尽管圣经始终将罪与黑暗联系在一起，但它也宣告了希望的信息。 罪恶的黑暗不是永久的或不可战胜的。 约翰福音说："光在黑暗中闪耀，黑暗没有克服它"（约翰福音1:5）。 這節經文講述了上帝恩典的變革能力，它可以克服我們生命中罪惡的黑暗。

The Bible uses the contrast between darkness and light to illustrate the dramatic change that occurs when one turns from sin to righteousness. Paul reminds the Ephesians, “For you were once darkness, but now you are light in the Lord” (Ephesians 5:8). This imagery powerfully conveys the radical nature of spiritual transformation.

理解黑暗和罪之间的这种圣经联系可以帮助我们进行属灵之旅。 它鼓励我们通过忏悔和悔改将我们的罪『暴露在光明中』，而不是试图隐藏在黑暗中。 它也提醒我们，当我们感到被罪的黑暗所笼罩时，神的光总是可用的。

圣经在黑暗和罪恶之间建立了强烈的隐喻联系，用这个图像来传达强大的精神和心理真理。 这种联系有助于我们理解罪的本质，它对我们生活的影响，以及上帝恩典的改变能力。 当我们驾驭自己的精神黑暗和光明的经历时，愿我们永远记住，在基督里，"从高处的黎明将打破我们，照耀那些住在黑暗中的人"（路加福音1:78-79）（安德列耶夫斯，2023年，第3-15页； Brumwell，2021年，第187-188页。

In the Gospels, we see Jesus using darkness in several key ways. he presents darkness as a symbol of spiritual blindness and separation from God. In John 3:19-20, Jesus declares: “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.” (Shrimali, 2020, pp. 88–91) Here, darkness represents the state of sin and rebellion against God – a willful turning away from divine truth and love.

Yet Jesus does not leave us in this darkness. As the Light of the World, he comes to illuminate our path and lead us into the fullness of God’s presence. He teaches that those who follow him “will never walk in darkness, but will have the light of life” (John 8:12). This imagery powerfully conveys the transformative nature of faith in Christ – a journey from spiritual darkness into the radiant light of God’s kingdom.

耶穌也用黑暗來談論審判和屬靈的危險。 在他的比喻中，我们遇到了『外面的黑暗』 - 一个哭泣和咬牙的地方（马太福音8:12, 22:13, 25:30）。 这个鲜明的图像是一个警告，敦促他的听众拥抱救恩之光，尽管还有时间。

Interestingly, Jesus does not shy away from the reality of darkness in the world. He acknowledges that his followers will face times of trial and spiritual oppression, likening it to darkness that must be overcome. Yet he assures us: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33).

在他最后的时刻，当他面对背叛和钉十字架的黑暗时，耶稣展示了光明战胜黑暗的终极胜利。 即使在他最痛苦的时刻，他宣称，"但这是你黑暗统治的时刻"（路加福音22:53），认识到邪恶的力量将暂时的胜利。 然而，通过他的复活，他一劳永逸地粉碎了黑暗的统治。

I am struck by the psychological depth of Jesus’ teachings on darkness. He understood that darkness often represents our deepest fears, our hidden sins, and our sense of isolation. By bringing these elements into the light, Jesus offers us a path to healing, wholeness, and reconciliation with God and one another.

Jesus uses the concept of darkness not to condemn, but to illuminate our need for divine light and to offer us hope. His teachings remind us that no matter how deep the darkness may seem, the light of God’s love is always stronger. As followers of Christ, we are called to be bearers of this light in a world that often feels shrouded in shadow.

In Matthew 8:12, Jesus speaks of the “subjects of the kingdom” being thrown into the outer darkness, where there will be weeping and gnashing of teeth. Similarly, in Matthew 22:13 and 25:30, we find references to individuals being cast into this outer darkness as a form of punishment or exclusion from the divine feast.

但是我们该如何看待这个神秘的短语呢？ 我相信我们必须以精神洞察力和心理洞察力来看待这个概念。

We must recognize that “outer darkness” is a metaphorical expression, not a literal description of a physical place. It speaks to a state of spiritual alienation – a powerful separation from the presence and light of God. Just as light in the Bible often symbolizes God’s truth, love, and presence, darkness represents the absence of these divine qualities.

The term “outer” is major, implying a state of being cast out or excluded from the inner circle of God’s kingdom. It evokes a sense of isolation and abandonment – a spiritual exile that stands in stark contrast to the warmth and belonging found in God’s presence. This imagery would have resonated deeply with Jesus’ Jewish audience, for whom being cut off from the community was a severe form of punishment.

伴随着这种外部黑暗的『哭泣和咬牙』，说明了那些发现自己处于这种状态的人的痛苦和遗憾。 这是对心理和情感折磨的生动描绘，意识到一个人拒绝或浪费了进入上帝的国度的机会。

Historically we must be cautious about interpreting these passages too literally or using them to construct detailed theories about the afterlife. The early Church Fathers often understood these teachings in more nuanced ways. St. John Chrysostom, for instance, saw the outer darkness as a state of being deprived of God’s glory and the joy of his presence.

令我震惊的是，外部黑暗的概念如何与我们最深刻的人类恐惧产生共鸣 - 对放弃的恐惧，对无意义的恐惧，被切断与爱和关系的恐惧。 它说明了存在主义的恐惧，当我们觉得我们迷失了方向或未能达到我们真正的使命时，可能会消耗我们。

然而，即使在这种发人深省的图像中，我们也发现了希望的种子。 因为耶稣所说的"外部"黑暗意味着存在一种"内在"光--上帝国度的光灿烂的心，我们都被邀请去。 包含这些参考的比喻并不意味着灌输恐惧，而是唤醒我们上帝的邀请的珍贵和用我们全心回应它的紧迫性。

在我们的现代背景下，也许我们可以理解『外面的黑暗』是检查我们的生活并问自己： 我们是走向上帝的爱和真理的光，还是允许自己被吸引到自我中心，冷漠或绝望的阴影中？ 好消息是，只要我们喘口气，转向光明永远不会太晚。

From the very opening verses of Genesis, we encounter this powerful contrast. “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, ‘Let there be light,’ and there was light” (Genesis 1:1-3). Here, we see darkness as the primordial state, with light emerging as the first act of divine creation – a powerful symbol of God’s ordering and life-giving power.

在整个旧约中，这种形象得到了进一步发展。 光明与神的同在、智慧和祝福联系在一起，而黑暗往往代表混乱、无知和审判。 诗篇说："耶和华是我的光，是我的救恩"（诗篇27:1），虽然先知以赛亚说那些"在黑暗中行走"的人看到"大光"（以赛亚书9:2）。

在新约中，这种对比在耶稣基督的人格和教导中达到了最充分的表达。 约翰福音以强有力的宣言开头： 生命在他里面，生命是全人类的光。 光明在黑暗中闪耀，黑暗没有克服它"（约翰福音1:4-5）。 耶穌說：「我是世上的光。 跟随我的人必永不走在黑暗中，却必有生命之光"（约翰福音8:12）。

This contrast between light and darkness in the Bible serves several important functions. it provides a powerful metaphor for the spiritual journey – the movement from ignorance to knowledge, from sin to redemption, from death to life. As St. Paul reminds us, “For you were once darkness, but now you are light in the Lord. Live as children of light” (Ephesians 5:8).

It offers a framework for moral and ethical discernment. Light is associated with truth, goodness, and holiness, while darkness is linked to falsehood, evil, and sin. This imagery challenges us to examine our own lives and choices, asking ourselves whether we are walking in the light of God’s truth or allowing ourselves to be drawn into the shadows of self-deception and moral compromise.

在心理上，这种对比说明了我们人类最深刻的恐惧和希望，绝望和喜悦的经历。 黑暗可以代表我们内心的斗争，我们怀疑和困惑的时刻，而光象征着清晰，目的和新可能性的曙光。

Historically, the early Christian community understood itself as called to be “light” in a world of darkness. This self-understanding shaped their ethical behavior and their sense of mission. As Jesus taught, “You are the light of the world. A town built on a hill cannot be hidden” (Matthew 5:14).

Yet it is crucial to note that the biblical contrast between light and darkness is not a simplistic dualism. The Scriptures recognize that all of us experience both light and darkness in our lives. Even the apostle John, who so beautifully develops the theme of light, acknowledges, “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8).

The good news of the Gospel is that the light of Christ penetrates even the deepest darkness. As the prophet Isaiah foretold, “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2).

在我们的现代背景下，这种圣经的对比挑战我们在一个经常被黑暗蒙上阴影的世界里，成为光明的携带者。 它呼吁我们通过祈祷，学习和沉思来培养内在的照明，并让光在爱，正义和同情的行为中向外闪耀。

教会教父们以极大的细微差别和深度接近圣经中的黑暗主题。 他们认识到黑暗可以代表各种精神和道德状态，他们经常从字面上和寓言上解释关于黑暗的圣经段落。

One of the most influential early interpreters, Origen of Alexandria, saw darkness as a symbol of ignorance and sin. In his commentary on John’s Gospel, he writes, “As the sun’s light, when it rises and illuminates the world, reveals both itself and the things it illuminates, so also the Sun of righteousness, when He arises in the soul, illuminates it and makes Himself known through that illumination, and also makes known the thoughts that before His rising were hidden in darkness.” Here, Origen beautifully expresses the transformative power of Christ’s light in dispelling the darkness of our ignorance and revealing the hidden aspects of our souls.

St. Augustine, in his Confessions, reflects deeply on his own journey from darkness to light. He sees darkness not just as an absence of light, but as a positive force of resistance to God’s grace. Augustine writes, “Late have I loved you, O Beauty ever ancient, ever new, late have I loved you! You were within me, but I was outside, and it was there that I searched for you. In my unloveliness I plunged into the lovely things which you created. You were with me, but I was not with you.” This poignant reflection reminds us that darkness can represent our own resistance to God’s love, even when that love surrounds us.

St. John Chrysostom, known for his eloquent preaching, often used the contrast between light and darkness to exhort his congregation to virtuous living. In one of his homilies, he declares, “Nothing is darker or more shameful than a soul enlightened by sin. If you doubt it, look at the soul of a man who is given to avarice or fornication… How dark it is!” Chrysostom’s words challenge us to examine our own hearts and recognize how our sins can cast shadows on our souls.

The Cappadocian Fathers – St. Basil the Great, St. Gregory of Nyssa, and St. Gregory of Nazianzus – developed a rich theology of light and darkness. They saw the journey of faith as a movement from darkness to light, but also recognized that even in the spiritual life, one encounters periods of darkness. St. Gregory of Nyssa, in his Life of Moses, speaks of entering the “divine darkness” – a paradoxical state where the soul, overwhelmed by the brightness of God’s presence, experiences a kind of luminous darkness.

Psychologically these teachings of the Church Fathers offer powerful insights into the human experience of spiritual growth. They recognize that darkness is not simply an external force, but often an internal state that we must confront and overcome with God’s help. Their writings acknowledge the reality of spiritual struggle and the sometimes painful process of transformation.

Historically, these interpretations of darkness in Scripture shaped the development of Christian spirituality and mysticism. The concept of the “dark night of the soul,” later articulated by St. John of the Cross, has its roots in these early patristic reflections on darkness as a stage in the spiritual journey.

We must recognize that darkness in our lives is not something to be feared or denied, but rather acknowledged and brought into the light of God’s love. As the Psalmist reminds us, “Even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you” (Psalm 139:12). This powerful truth invites us to bring all aspects of our lives – even those we might prefer to keep hidden – before God.

In practical terms, this means cultivating a habit of honest self-examination and confession. We are called to regularly examine our consciences, not with a spirit of self-condemnation, but with a desire for growth and transformation. By acknowledging the areas of darkness in our lives – our struggles, our doubts, our failures – we open ourselves to the healing and transformative power of God’s grace.

The biblical teachings on darkness also remind us of the importance of community in our spiritual journey. Jesus tells us, “For where two or three gather in my name, there am I with them” (Matthew 18:20). In a world that often promotes individualism and self-reliance, we are called to recognize our need for one another. By sharing our struggles with trusted brothers and sisters in Christ, we bring our darkness into the light and find support, encouragement, and accountability.

The contrast between light and darkness in Scripture challenges us to be discerning about the influences we allow into our lives. St. Paul exhorts us, “Have nothing to do with the fruitless deeds of darkness, but rather expose them” (Ephesians 5:11). In our media-saturated culture, this calls us to be intentional about what we consume – the books we read, the shows we watch, the conversations we engage in. We are called to cultivate habits that nourish our souls and draw us closer to the light of Christ.