简介
简介
Embedded Files
本次寻宝之旅，以大英博物馆的参观动线与圣经历史的救赎主线为双轨引导。
历史的遗迹与信仰的真理，在这里并驾齐驱，引领我们穿越王朝、战火与偶像，重新认识那位昔在、今在、以后永在的神。
愿这场寻宝之旅，成就神“寻找必寻见”的应许，
也让每位参与者，凭着自己的信，为自己积存一份在天上的财富。
About this Journey
This treasure hunt follows the exhibition route of the British Museum in parallel with the redemptive storyline of the Bible.
Where empires rose and fell, God’s truth stands unshaken — guiding us to rediscover the One who was, who is, and who is to come.
May this journey fulfill God’s promise: “Seek and you will find,”
and may each participant, by faith, store up a treasure in heaven of their own.
大英博物馆圣经寻宝
出埃及记
沉沦, 掳掠
救赎, 希望
何其佳美的脚踪
回到起初
后记
第一章：出埃及
第一章：出埃及
入埃及
出埃及
拉美西斯
圣经与考古
1.1 雅各给法老祝福
1.1 雅各给法老祝福
Jacob Blesses Pharaoh
创世记 47:7, 10
“雅各就给法老祝福。”
“Jacob blessed Pharaoh.”
1.1.1 属灵的尊贵，站在权力的面前
以色列的族长，为埃及的君王祝福，
不是因身份，而是因神的拣选。
以色列的族长站在当时古代最强大的君王面前，不是哀求，也不是畏惧，而是祝福。
这是属神国度高于地上权势的真实写照。
Israel’s patriarch stood before one of the most powerful kings of the ancient world—not to plead, but to bless.
In that moment, we see a glimpse of a greater kingdom that surpasses every earthly empire.
🟥 Room 4
Senusret III
(1875 BC)
🟥 Room 4
Senusret III
(1875 BC)
Genesis/创世记 47:7, 10
“雅各就给法老祝福。”“Jacob blessed Pharaoh.”1.1.2 万事都互相效力，叫爱神的人得益处
🔷 “万事都互相效力，叫爱神的人得益处。”“All things work together for good to those who love God.”
- Romans/罗马书 8:28
“从前你们的意思是要害我，但神的意思原是好的，为要成就今日的光景，使许多人的性命得以保全。”“But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.”
- Genesis/创世纪 50:20
1.1.3 子与父
🔹「这童子若不与我们同去……我父亲必死无疑。」
“If the boy is not with us… my father will die.”
Genesis/创世纪 44:31
当犹大恳求约瑟不要留下便雅悯时，他说：“这童子若不与我们一同回去……他见没有童子，必死无疑。”（创44:31）
这是犹大的悔改，也是整卷创世记情感最深的呐喊：
“子不回去，父活不了。”
我们不是因为先理解神的爱而悔改，
我们是在悔改中，被爱的真相触动，才开始认识祂。
犹大为弟弟代求、为父哀痛的那一刻，
让我们看见：子不回去，父不能活。
这一份人间最深的亲情痛苦，
不是巧合的情节安排，
而是预表那更深、更高、更真实的属天之爱。
Judah’s words pierced more than Joseph’s heart—they revealed the pain of a father’s love.
Judah, once guilty of betrayal, now offers himself to save his brother.
This is not just family reconciliation—it is a reflection of redemptive love.
Through Jesus, we come to know the Father.
正是透过耶稣，我们得以认识神。
祂说：
“人若认识我，也就认识我的父。”（约14:7）
“人看见了我，就是看见了父。”（约 14:9）
“我在父里面，父也在我里面。”（约14:10）
“人若认识我，也就认识我的父。”（约14:7）
“人看见了我，就是看见了父。”（约 14:9）
“我在父里面，父也在我里面。”（约14:10）
1.2 Let My People Go
1.2 Let My People Go
容我的百姓去
🪴4 Amenhotep III (1400 BC)
🪴4 Amenhotep III (1400 BC)
Amenhotep III (1400 BC)
“Thus says the LORD, the God of Israel: Let my people go.”
「耶和华－以色列的神这样说：容我的百姓去。」
Exodus /出埃及记 5:1
我们在天上的父，
Our Father in heaven,
愿人都尊你的名为圣。
hallowed be Your name
Matthew/马太福音 6:9
🔹 “Let My People Go” is not just a demand for freedom — it is a declaration of glory.
「容我的百姓去」不仅是释放的要求，更是荣耀的宣告。
神差遣摩西，不只是要带百姓脱离劳役，
而是要在埃及王与全地人面前显明：
“我是耶和华！”
“我要因法老和他的全军、车辆、马兵得荣耀。”
出埃及记 14:17
“I will gain glory through Pharaoh, his chariots and his horsemen.”
Exodus 14:17
神不是要求公平交易，
祂是在施行审判，以此显明祂的名超过一切王权与偶像。
🔹 Human kings seek to glorify their own names.
地上的王荣耀自己名。
“耶和华是谁？使我听他的话？”（出5:2）
“Who is the LORD, that I should obey his voice?” (Ex. 5:2)
他是自称为神之人，却不认识创造天地之神。
于是，神用十灾击打埃及，
不是因埃及更恶，而是要全地认识祂是主。
“我要在埃及伸手，将以色列人从他们中间领出来，使埃及人知道我是耶和华。”（出7:5）
🔹 To Glorify God’s Name is to Acknowledge His Sovereignty
荣耀神的名，就是承认祂的主权
神多次对摩西说：
“我要使法老的心刚硬，好在他身上得荣耀。”（出14:4）
这不是残酷的惩罚，
而是让全地看见：违抗神名者，终被羞辱；敬畏神名者，终被高举。
Let my people go… that they may know Me.
“I will gain glory for Myself through Pharaoh…”
“我要因法老和他的全军得荣耀。”
(Exodus / 出埃及记 14:17)
The conflict between Moses and Pharaoh was never just about freedom.
It was about whose name would be remembered, and whose name would be forgotten.
摩西与法老之间的对抗，从来不只是关于释放，
而是关于——谁的名将被纪念，谁的名将被忘记。
God said:
“I will gain glory for Myself through Pharaoh…” (Exodus 14:17)
“我要因法老和他的全军得荣耀。”（出埃及记14:17）
He acts so that His name may be known in all the earth.
祂的作为，是要使祂的名在全地被人认识。
But why is a name so important?
名字为何如此重要？
This question takes us to a curious artifact in the British Museum:
an ancient Egyptian king list—with missing names.
这个问题将我们带入一件引人深思的展品：
一份古埃及的国王名单，一些名字被刻意抹去。
When man lives to make his own name great,
he may end up losing it entirely.
And when God chooses to glorify His name,
no one can erase it.
当人竭力荣耀自己的名，
往往最终连名字都不复存在。
而当神决定荣耀祂的名，
谁也不能将祂的名除去。
13 Who’s Missing in the Egyptian King List?
13 Who’s Missing in the Egyptian King List?
谁从埃及国王名单中消失了？
图1.3 Egyptian Kings' List
“我要使埃及人知道我是耶和华的时候，就是我在法老和他的车辆、马兵上得荣耀的时候。”
“I will gain glory through Pharaoh and all his army… and the Egyptians will know that I am the LORD.”
出埃及记 14:17–18
👉 神要让祂的名被人认识，方式就是击败抗拒祂名的法老。
“你已经责备列邦，毁灭恶人，涂抹他们的名，直到永远。”
“You have rebuked the nations and destroyed the wicked; you have blotted out their name forever and ever.”
- 诗篇 9:5–6
👉 明确提到神**“涂抹名字”**作为审判恶人之举。
“他们死了，必不复生…你将他们的名号全然除灭。”
“…They are now dead, they live no more… You have destroyed all memory of them.”
- 以赛亚书 26:13–14
“他们死了，不复生”“使他们的名号全然消灭”表达出：神不只是除去他们的生命，也除去他们的记号、荣耀与历史记忆。这是极彻底的审判。与《诗篇 9:5–6》相呼应。
图 1.3 Ramses II (1250BC）
图 1.3 Ramses II (1250BC）
4. 附记 / Postscript
4. 附记 / Postscript
许多影视作品、博物馆展览，甚至一些历史解读中，常将**拉美西斯二世（Ramses II）**误作出埃及记中追赶摩西并死于红海的那位法老。然而圣经并未指名道姓说明是哪一位法老，只是三次强调：“我要因法老得荣耀。”（出埃及记14章）这并非历史细节的缺失，而是为了让我们关注重点：不是哪一位法老的名，而是神的名是否得着荣耀。
Ramses II is often misidentified in films and museums as the Pharaoh who chased Moses and drowned in the Red Sea.But the Bible never gives that Pharaoh’s name.Instead, it repeats this truth three times: “I will gain glory through Pharaoh.” (Exodus 14) God is not drawing our attention to which king died,but to how His name was glorified through that judgment
4.1 好莱坞的误判
4.1 好莱坞的误判
The Ten Commandments (1956 film)
The Prince of Egypt
误判的原因
缺乏严谨的圣经与考古的年代推算
按照经文:
Ramses: a place name
“Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.” ( a place name)
Exodus 1:11 KJV
the first five books of the Bible all
written by Moses Moses never names Pharaoh he never gives Pharaoh a name
here is thwe confirmation Raamses is just a place name.
“And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.”
Genesis 47:11 KJV
圣经历史学与考古学融合分析的典范
圣经历史学与考古学融合分析的典范
🕍 所罗门圣殿与出埃及年代表
“所罗门作王第四年……是以色列人出埃及地后四百八十年。”
——《列王纪上》6:1（KJV）
🧮 圣经推算法：
• 所罗门开始建圣殿时间：公元前 966–967 年
• 推前 480 年：公元前 1446/1447 年
👉 这是“早期出埃及说”的核心时间依据。
🗺️ 关键对应事件
📌 出埃及：约公元前 1446年
• 法老可能为阿蒙霍特普二世（Amenhotep II）或其前后继任者
📌 约瑟在埃及：推前约 400 年 → 公元前 1875年
• 与埃及第十二王朝重合
• 候选法老：塞索斯特里斯三世（Senusret III） 或 阿蒙涅姆赫特三世（Amenemhat III）
这与《创世记》中关于约瑟治理饥荒、集中土地权力、积粮等行为非常吻合。
🗿 考古线索 – Senusret III 的雕像
多件黑花岗岩雕像现藏于大英博物馆、卢浮宫等地
面容严峻、双眉紧蹙，被学者称为“忧郁法老”
极可能是**“不认识约瑟的新王”之前一代**，即约瑟所服侍的法老
圣经不是童话，它以确切年代、人物和事件为基础，与历史考古相互印证。
The Bible is not a fairy tale. It’s a record rooted in names, numbers, and real history.
Solomon's Temple
From Wikipedia:
Solomon's Temple, also known as the First Temple (Hebrew: בַּיִת רִאשׁוֹן, romanized: Bayyit Rīšōn, lit. 'First Temple'), was a biblical Temple in Jerusalem believed to have existed between the 10th and 6th centuries BCE.
1 Kings 6:1 KJV
“And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD.”
(we're reading a book that is full of dates and times and rains and all kinds
of data that we can verify and so what the writer of Kings is giving us here is
a date for the Exodus he tells us it was 480 years before Solomon began building
the Temple in Jerusalem we know that that temple began to be built in nine
six six wrote nine six seven BC so what we have to do is add four hundred and
eighty two nine six six and you will get the figure 14:46 and we're going to use that figure
as our starting point and we can go back from that figure 40 46 we can go right
back 400 plus years to the time of Joseph we can go forward from there as
well and we can indeed work out at the
times when various biblical events occurred in 1875 BC there abouts we have
Pharaohs a new threat senwosret says oestrus here are three statues of him in
black granite it's remarkable to think these pieces are 4,000 years old they
show us a very stern frowning Pharaoh and he is in the right timeline for
being the Pharaoh who knew Joseph we believe there was a changeover of
Pharaohs between so no sweat second and sanusha third during the time of
Joseph's work in Egypt and we believe so
no sweat the third is the pharaoh of the famine but who had already benefited
from his predecessors actions in paying attention to what Joseph's God had to
say about what was going to happen when you look at that time you're four thousand years ago now you have to just
ask questions does it work does it fit are there little indicators in the
history of Sonos that make us think we're on the right kind of track as far as the the great
years of plenty in the years of famine are concerned and I would say to you if
he came on the tour we would talk to you about a whole host of things that give us confidence we're in the right time
https://youtu.be/Q5Ty5dpPoX4?si=YduOCno7d5z_ZZLO
第二章：审判与希望
第二章：审判与希望
主经文引导：阿摩司书第5章 & 耶利米书 31:31
➤ 神说：“你们要寻求我，就必存活。”（阿摩司书5章五次强调）
➤ “我要与以色列家另立新约。”（耶31:31）
2.1 强权的转移: 埃及、犹大与亚述
2.1 强权的转移: 埃及、犹大与亚述
在公元前701年，三股古近东最强的力量汇聚在耶路撒冷城外。
亚述帝国来势汹汹，围困犹大；
犹大王西西家惊恐呼求神；
埃及古实王子他拉哈加（Tirhakah）也列阵南方。
历史与属灵的交战同时展开：
谁能拯救？谁的名将被尊崇？
In 701 BC, three great powers converged near Jerusalem.
Assyria marched with overwhelming force;
Judah’s King Hezekiah cried out in fear;
and from the south came Egypt’s Kushite prince—Tirhakah.
A battle of empires? Yes.
But more so, a battle of names:
Who will be glorified—man or God?
Tirhakah（他拉哈加）、西西家（Hezekiah） 与 亚述王西拿基立（Sennacherib）
2.1 Tirhakah (701 BC)
2.1 Tirhakah (701 BC)
Tirhakah (701 BC)
“And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,”
2 Kings 19:9 KJV
the ram is actually the figure of the god Almun.
701 BC, the time when King Hezekiah was under threat by the great Assyrian King Sennacherib and we know that Sennacherib was on a campaign of besieging cities
2.1.1 Tirhakah（他拉哈加）以赛亚书 37:9
2.1.1 Tirhakah（他拉哈加）以赛亚书 37:9
• 以赛亚书 37:9：
“亚述王听见人说：‘古实王特哈加出来要与你争战。’”
2.1.2 西西家（Hezekiah）列王纪下 19:14–20
2.1.2 西西家（Hezekiah）列王纪下 19:14–20
列王纪下 19:14–20：
西西家把信放在耶和华面前祷告：“耶和华啊，求你亲眼观看。”
2.1.3 亚述王西拿基立（Sennacherib）以赛亚书 37:33–36
2.1.3 亚述王西拿基立（Sennacherib）以赛亚书 37:33–36
以赛亚书 37:33–36：
神借以赛亚宣告：亚述王“必不射一箭到这城……我为我自己的缘故，为我仆人大卫的缘故，必保护拯救这城。”
2.1.3 King Sennacherib
2.1.3 King Sennacherib
The confrontation between King Sennacherib of Assyria, King Hezekiah of Judah, and Tirhakah (also spelled Taharqa), the Ethiopian/Egyptian king, is a significant historical and prophetic moment found in three main books of the Bible:
📖 1. Isaia
Isaiah 37:8–9
“Now Sennacherib received a report that Tirhakah, the king of Cush, was marching out to fight against him…”
This is within the larger account in Isaiah 36–37, which parallels the narrative in 2 Kings. It recounts:
• Assyria’s siege of Jerusalem
• Hezekiah’s prayer
• Isaiah’s prophecy
• God’s miraculous deliverance
⸻
📖 2. 2 Kings
2 Kings 19:8–9
“When the king heard that Tirhakah, the king of Cush, was coming out to fight against him, he again sent messengers to Hezekiah…”
Again, part of 2 Kings 18–19, which mirrors Isaiah’s account. This passage emphasizes the political tension—Tirhakah advancing from the south (Cush/Egypt), possibly disrupting Sennacherib’s plans.
⸻
📖 3. 2 Chronicles
The Chronicles account focuses more on Hezekiah’s reforms and God’s deliverance, but it does not mention Tirhakah by name. It summarizes the conflict more briefly.
2 Chronicles 32:1–23
Details:
• Sennacherib’s invasion
• Hezekiah’s faith and preparation
• Isaiah’s role as prophet
• The angel of the Lord destroying the Assyrian army
So, while Tirhakah is not named in Chronicles, the same historical episode is described.
2.2 强权的崛起: 阿舒尔—那西尔帕尔二世（883–859 BC）
2.2 强权的崛起: 阿舒尔—那西尔帕尔二世（883–859 BC）
展品： 拉美西斯·那西尔帕尔二世圆石碑（Stela of Ashurnasirpal II） 
✔️ 亮点： 王权与宗教象征合一——浮雕上他敬拜众神，记录征战胜利。
✔️ 圣经点：中国连线： 这个王和他的后代成为神管教犹大的工具——赛10章（“亚述是我怒气的杖”）
图2.2 Stela of Ashurnasirpal II
图2.2 Stela of Ashurnasirpal II
Stela of Ashurnasirpal II
Stela of Ashurnasirpal II
2.3 强权的鼎盛: 忽列（Shalmaneser III，859–824 BC）
2.3 强权的鼎盛: 忽列（Shalmaneser III，859–824 BC）
展品： 鲁瓦瓦特门（Balawat Gates）  
✔️ 亮点： 铜门上镌刻战争、献贡、狮子狩猎等图，彰显帝国权力。
✔️ 圣经交汇： 以赛亚书10章预示亚述列国藉战争扩张，却终为神的目的所用。
2.3 Balawat Gates
2.3 Balawat Gates
2.4 强权的扩张: 底比斯之南埃及边界的浮雕（七百年代–七世纪）
2.4 强权的扩张: 底比斯之南埃及边界的浮雕（七百年代–七世纪）
展品： Ninrud/Lachish 战役浮雕（Assyrian siege relief） 
✔️ 亮点： 唐·亚述在攻陷兰吉时展露的攻城细节，耶路撒冷是下一个目标。
✔️ 圣经关联： 约瑟就读 “我对耶和华的信靠”……但西西家的国无法独善其身。
2.4 Siege of Lachish
2.4 Siege of Lachish
2.5 强权的消亡: 亚述巴尼拔（Ashurbanipal，669–631 BC）
2.5 强权的消亡: 亚述巴尼拔（Ashurbanipal，669–631 BC）
展品：
• 老虎狩猎浮雕（Lion Hunt relief） 
• 亚述大门、黑石方块、泥板馆（Royal Library / clay tablets） 
✔️ 亮点： 战争、狩猎与文字霸权——这位宣称“王中之王”，却在一个世纪内帝国崩溃。
✔️ 圣经意义： 人如何寻求建立永恒王国，却被上帝用于对罪恶政权发出警告（但以理书、拿鸿书）。
2.5 Ashurbanipal，669–631 BC
2.5 Ashurbanipal，669–631 BC
Ashurbanipal，669–631 BC
Ashurbanipal，669–631 BC
Ashurbanipal，669–631 BC
Ashurbanipal，669–631 BC
Nahum 3:15 KJV
Nahum 3:15 KJV
“There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.”
Nahum 3:15 KJV
Nineveh Gallery
Nineveh Gallery
“There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.”
Nahum 3:15 KJV
https://bible.com/bible/1/nam.3.15.KJV
第三章 巴比伦之囚与神的“新事”
第三章 巴比伦之囚与神的“新事”
Chapter 3: From Captivity to New Things
3.1 Captivity in Babylon
3.1 Captivity in Babylon
🔹 Main theme: God’s people are taken into exile under Babylon, fulfilling judgment — but not without hope.
🔹 Scripture anchors:
• Jeremiah 25:11 — “This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years.”
• 2 Kings 24–25 — The fall of Jerusalem and exile to Babylon.
• Psalm 137 — “By the rivers of Babylon, we sat and wept…”
🔹 British Museum artifacts to feature:
• 🧱 The Cyrus Cylinder (room 52) — references freedom for exiles, echoes God’s use of Cyrus (Isaiah 45:1).
• 📜 Babylonian tablets — administrative records showing life in exile.
• 🏰 Reconstruction of Babylon’s Ishtar Gate (if referenced with photos or models).
• 💬 Nebuchadnezzar inscriptions — the Babylonian king who destroyed the temple and exiled Judah.
🔹 Reflection section:
Though they sat by the rivers of Babylon in tears, the Word of God was not silenced. Even in exile, the prophets spoke of restoration.
3.1 The Cyrus Cylinder
3.1 The Cyrus Cylinder
3.2 Daniel’s Waiting — A Prophet in Exile
3.2 Daniel’s Waiting — A Prophet in Exile
但以理的等候：被掳之地的先知，揭示天启异象与神的计划
“我向主神祈祷认罪，为我本国以色列民恳求。”
— 但以理书 9:4
🔹 关键点：
• 他在宫廷中忠于信仰（三位朋友火窑、狮子坑）
• 他以禁食、祷告寻求神的时间表（70年 & 70个七）
• 他所见异象，连接新约中的“人子”与启示录
🔹 展品构思：
• 狮子浮雕（Lion Hunt）象征狮子坑试炼
• 巴比伦的星象版，代表他解梦、启示之书背景
🔹 引用：
“但以理的信仰告诉我们，在最强的帝国中也能守住属天身份。因为真正的王国不是属地的，而是那将来要来的国。”
3.2 writing on the wall
3.2 writing on the wall
3.2 Daniel in the lions' den
3.2 Daniel in the lions' den
3.2 Cylinders of Nabonidus
3.2 Cylinders of Nabonidus
3.3 God’s Promise of Something New
3.3 God’s Promise of Something New
主题： 神的计划不止于审判，而是引向内心的更新与新约的启示。
核心经文：
• 耶利米书 31:31–34
• 以西结书 36:26
• 希伯来书 8:6–13
视觉构思：
• 左边为粘土法典，右边为展开的羊皮纸卷轴，中央光芒象征“律法刻在心版上”。
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📜 附记：
“当我们还在异邦哀歌时，神已启示未来的荣耀。”
“Even as we wept by the rivers of Babylon, God had already spoken of the glory to come.”
第四章：福音走入偶像林立之地
第四章：福音走入偶像林立之地
保罗的脚踪：希腊与罗马，不仅是博物馆参观路线的延续，更是信仰传承从旧约进入新约后，对世界文化的挑战与回应。以下是为你整理的 第四章结构草案，继续与大英博物馆展品及圣经经文并驾齐驱。
“我看你们凡事很敬畏鬼神… 你们所不认识而敬拜的，我现在告诉你们。”
“As I walked around… I even found an altar with this inscription: TO AN UNKNOWN GOD…”
— Acts 17:22–23
4.1 神未留自己无证据 —— 雅典与“未识之神
4.1 神未留自己无证据 —— 雅典与“未识之神
展品连接：
• 希腊诸神雕像与神庙模型
• 雅典卫城复制图
• “未识之神”铭刻参考文物
• 罗马与希腊文化混合的雕刻群像（如尼禄像）
圣经经文：
• 使徒行传 17章：保罗在雅典亚略巴古的讲道
• 罗马书 1:20：“自从造天地以来，神的永能和神性是明明可知的…”
亮点解说：
• 古代文明追寻神，却终究未得真知。保罗直面偶像崇拜，指出唯一的真神不是人手所造的像。
• 今日人类依然敬拜“未知”，只是名字换成科技、理性、自我或国家。
4.2 第2节：文明与冲突 —— 罗马公民与属天国民
4.2 第2节：文明与冲突 —— 罗马公民与属天国民
展品连接：
• 罗马军团军牌（military diploma）
• 公民身份证明文件
• 元老院石碑、凯撒头像、共和与帝制象征物
圣经经文：
• 使徒行传 22:28：“我生来就是罗马人。”
• 腓立比书 3:20：“我们的国民是天上的…”
亮点解说：
• 保罗的“罗马公民”身份使他通行无阻，也显示神在历史中的智慧安排。
• 这不只是政治特权，更是一种属灵隐喻 —— 身份从地上归入天国。
4.4 十字架的智慧胜过世界的哲学
4.4 十字架的智慧胜过世界的哲学
展品连接：
• 哲学家石刻（苏格拉底、柏拉图风格头像）
• 罗马法文卷轴或智慧铭刻
• 公元一世纪新约抄本复制件（若展出）
圣经经文：
• 哥林多前书 1:22–25：“犹太人要神迹，希利尼人求智慧，我们却传钉十字架的基督。”
• 提摩太后书 4:7：“那美好的仗我已经打过…”
亮点解说：
• 保罗走遍希腊、罗马，所带的不是哲学，而是十字架的福音。
• 十字架在当时是羞辱的象征，却成为神拯救计划的中心。
📌 小结/附记建议：
• “偶像林立的城市里，保罗所带的不是更强的偶像，而是永活的神。”
• “在权力与智慧并存的帝国，福音才是真正的‘神迹与智慧’。”
第五章 回到起初
第五章 回到起初
5 Standard of Ur
Banquet of the King and nobles
5 Standard of Ur
Banquet of the King and nobles
5 Ram in a Thicket
5 Ram in a Thicket
第五章：永生之问——这具木乃伊会复活吗？
第五章：永生之问——这具木乃伊会复活吗？
Can This Mummy Live Forever? 木乃伊能复活吗？
🏛️ 永生之问：木乃伊能复活吗？
人类追寻永生，已经有数千年之久。
隔壁展厅中，陈列着人类无数次失败的尝试——
木乃伊、黄金面具、陪葬图卷、冥河之舟……
这些“实验品”，没有一个成功。
不但没有，反倒显得更悲壮。因失败太多，人们索性将“永生”想象得越来越复杂，再包裹上一层神秘，给自己一些心理安慰。
但我常常在想，我们的身体本身，不就是个奇迹吗？
我们有不断生长的毛发，
有日复一日自动更新的皮肤，
有不知疲倦跳动的心脏，
有永不停歇流动的血液。
这些，难道不是“自我更新”的系统吗？
难道神没造好我们？
我们只是半成品？
不，绝不可能。
神是信实的。祂不撒谎。
祂所说的“是”，就真的是；“不是”，就绝不是。
祂能造更新不止的器官，也必能造出永不朽坏的生命。
但等等……
说到“死”，你还记得创世记第三章吗？
神曾对亚当说：
“你吃的日子必定死。”
可是，亚当并没有马上死去。
他活了几百年。
反倒是那条蛇说：“你不一定死。”
看起来，蛇说得对？神错了？
如果我们相信神，我们就会知道：
神所说的“死”，不是我们肉眼看到的“躺下不动”。
而是灵的断裂、关系的隔绝、荣耀的坠落。
那一口果子下肚的瞬间，
人就已经与生命的源头——神，分离了。
肉体虽然暂存，灵已死在罪中。
这是信神的人才能明白的真理。
不信的，只能信蛇。
这是极危险的站队。
因为那蛇——撒旦——从未创造过生命。
他不能，也不配。
他没有说“亚当没有死”，
他沉默——
因为他知道，亚当确实已经死了。
British Museum Main Floor
British Museum Main Floor
Main Floor/地面一层
🟥 Egypt/埃及馆
🟦 Ancient Near East/古近东
Upper Floor/二层
🟦 Ancient Near East/古近东
Lower Floor/地下层
后记
后记
Discover the Bible at the British Museum
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Welcome to the Biblical Treasure Hunt in the British Museum
Uncover the Echoes of Scripture in the Heart of London
Step into one of the world’s greatest museums and embark on a unique journey through time—a treasure hunt that brings the Bible to life through ancient artifacts, forgotten empires, and prophetic encounters. From the halls of Egypt to the palaces of Assyria and the kingdoms of Babylon and Persia, each room holds pieces of history that confirm, illuminate, and deepen our understanding of the Bible.
This treasure hunt is not just an educational tour; it is a spiritual expedition. You will discover:
• Evidence of key biblical events and figures—like King Sennacherib’s campaign against Judah, Pharaohs from the time of Joseph and Moses, and the Persian kings who allowed the Jews to return home.
• Cultural and religious artifacts that echo the world in which the Scriptures were written.
• A deeper appreciation of God’s unfolding plan through nations, kings, and ordinary people—just as foretold in the pages of the Bible.
Whether you are a believer seeking to strengthen your faith, a student of history intrigued by biblical archaeology, or a curious visitor hoping to connect ancient history with modern life, this experience will enrich your perspective.
So take up your map, follow the clues, and let the artifacts speak.
The Word of God lives—not only in Scripture, but in stone.
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As we conclude this journey through the British Museum, we are reminded of Jesus’s prayer in John 17:3:
“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”
The artifacts we’ve seen—real people, real events, anchored in history—are not just evidence that the Bible is accurate. They are reminders that the God of Scripture is the God of history. These discoveries are not meant to convince anyone by force, but to strengthen our faith, affirming that the Word of God is trustworthy and alive.
As Jesus said in John 5, He rebuked the Pharisees not because they studied the Scriptures, but because they missed their ultimate purpose—to lead us to Him. The Bible is not a map to heaven; it is a revelation of God’s heart, His holiness, His mercy—and our need for Christ.
It is no coincidence that we are here today. Guided by the Holy Spirit, we are invited to draw closer to God—not just by what we see, but by knowing Him more deeply. Let these historical evidences deepen our curiosity, stir our love for Scripture, and awaken a desire to help others come to know the living God and our Lord Jesus Christ.
In His pleasure and for His glory,
Amen.
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