預表論在彌賽亞先知預言中的用途和濫用The Use and Abuse of Typologyin Messianic Prophecy
作者：chab123 譯者：駱鴻銘
萊特（Christopher Wright）在他的書（Knowing Jesus Through the Old
Testament，暫譯：《透過舊約認識耶穌》）中描述了預表論（typology）的重要性，以及它如何被用在先知的話裡。他說到：In his book,
Knowing Jesus Through the Old Testament (Knowing God Through the Old Testament
Set), Christopher Wright describes the importance of typology and how it is
used in relation to prophecy. He says:
「預表論」這個詞有時候會被用來描寫我們如何看待舊約和耶穌之間的關係。舊約讓我們認識耶穌的畫像（images）、模式（patterns）和模型（models）都被稱為「預表」（types），而新約聖經中與預表相當的或平行對應的，就被稱為「對範」（antitypes）。（《透過舊約認識耶穌》，IVP，2014第二版，p.117）The word typology is sometimes used to describe
this way of viewing the relationship between the Old Testament and Jesus. The
images, patterns and models that the Old Testament provides for understanding
him are called types. The New Testament equivalents or parallels are then
called antitypes. – Wright, Christopher J. H, Knowing Jesus Through the Old
Testament (Knowing God Through the Old Testament Set) InterVarsity Press.
預表論有幾個特色，其中包括：Some of the features of
typology are the following:
1. 先知不是在作一些孤立的預測，而是提供一些在人類歷史上會重覆出現或重覆應驗的主題或模式。The prophets did
not so much make singular predictions but gave themes or patterns and that
these themes have several manifestations or fulfillments in the course of human
history.
2. 預表和對範有一種天然的對應性和相似性。最早出現的被稱為預表（如：人物、物件，事件），後來的應驗被稱為對範。The type and the
antitype have a natural correspondence or resemblance. The initial one is
called the type (e.g., person, thing, event) and the fulfillment is designated
the antitype..
3. 預表是歷史上實際發生的（例如：保羅宣告亞當是「那將要來之人的預像（預表），即彌賽亞的預像。」The type has
historical reality (e.g., Paul declares that Adam “is a figure (a type) of him that was to come”, i.e., the Messiah).
4. 預表是對範的預兆（prefiguring）或預示（foreshadowing）。預表具有預測或先知預言的性質；它會展望歷史，並指向對範。The type is a
prefiguring or foreshadowing of the antitype. It is predictive/prophetic; it
looks ahead and points to the antitype.
讓我用兩個標題來舉幾個具有預表性質的先知預言（譯按：原文似乎少了一段，數目字是我自己加上的）：Let me give some
examples of typological prophecies which fall under three headings:
一、 一些制度Institutions
1. 例如，逾越節無瑕疵的羊羔（出十二5），被宰殺時一根骨頭也不可折斷（十二46）。在這個例子裡，猶太聖經的逾越節羔羊就是一個預表，而其對範是彌賽亞（參：林前五7），祂是無瑕疵、無玷污的；祂被宰殺，而骨頭一根也沒有折斷（約十九33～37）。1.The Passover, for instance, with its spotless lamb (Exodus 12:5) which
was slain without any bones being broken (12:46). In this case, the Passover
Lamb in the Jewish Scriptures is the type while the antitype is the Messiah
(cf. 1 Corinthians 5:7), who was without spot or blemish (1 Peter 1:19) and who
was slain and also had none of his bones broken (John 19:33ff).
2. 初熟節（利未記廿三10），即七七節、五旬節（Shavuot），這是把莊稼的第一批作物獻給上帝的節慶，象徵接下來完整的收成。在這個例子裡，這個預表（初熟節），在彌賽亞復活這個對範上得到了應驗，因為彌賽亞就是獻給上帝的「初熟的果子」（林前十五20、23）。2.The feast of the firstfruits (Leviticus 23:10), i.e., Shavuot was a
celebration in which the initial produce of the harvest was offered to God as a
token of the full crop to follow. In this case, the type (the Feast of first
fruits) is fulfilled in the antitype which is the resurrection of the Messiah
who is the “first fruits” offered to God (1 Corinthians 15:20, 23).
3. 會幕和聖殿都是猶太人獻祭體系最核心的特色。它們都是上帝設立的，也是猶太人靠近上帝的途徑。在聖經裡，神至聖的同在（Shechinah）是上帝同在的有形顯現，祂降臨在榮光中，與人同住。榮耀的同在會以各種可見的顯現被人看見，例如光、火焰、雲彩、耶和華的使者，或以上的組合。上帝的榮耀會降在會幕，也會降在聖殿。3.The Tabernacle
and Temple were both central features of the Jewish sacrificial system. They
both were initiated by God and were a means where the Jewish people could
approach God. In the Bible, the Shechinah is the visible manifestation of the
presence of God in which He descends to dwell among men. The Shechinah glory is
seen in a variety of visible manifestations such as light, fire, a cloud, the
Angel of the Lord, or a combination of all of these. The glory of God would
descend in both the Tabernacle and Temple as well.
因此，與彌賽亞的降臨有關的，在約翰福音一章14節裡，上帝至聖的同在，就有了更偉大的意義。因為約翰說，「道成了肉身，住在我們中間，充充滿滿的有恩典有真理。我們也見過他的榮光，正是父獨生子的榮光。」Therefore, in
relation to the coming of the Messiah, the Shechinah takes on greater
significance in John 1: 1-14. As John says, “And the Word became flesh, and dwelt among us, and we
saw His glory, glory as of the only begotten from the Father, full of grace and
truth.”
在新約聖經中，「住在」（Dwelt [σκήνωμα]）的意思是「生活在或紮營在帳棚裡」，或象徵「居住在，把居所設立在……當中」。因此，約翰福音一章14節的意思是說：「道成了肉身，在我們中間支搭起會幕」。“Dwelt” ( σκήνωμα),
means to “live or camp in a tent” or figuratively in the New Testament
to”dwell, take up one’s residence, come to reside (among).” So i John 1:14
literally says,” the Word became flesh and tabernacled among us.
因此，無論是會幕或聖殿，在猶太人的聖經裡都是預表，而在對範裡應驗了，也就是在耶穌身上應驗了。Therefore, both the
Tabernacle and the Temple were types in the Jewish Scriptures that are
fulfilled in the anti-type which is the person of Jesus.
二、 人物Persons
1. 以撒被綁的故事The Binding of Isaac Story
以撒被綁（希伯來文= Akedah Yitzchak [עֲקֵידַת יִצְחַק]）所講述的是上帝要求亞伯拉罕獻他兒子以撒的故事。因著亞伯拉罕的信心，上帝可以使被殺的以撒死而復活。以撒獻祭是預表，因著以下的幾個原因，彌賽亞就是這個預表的對範：(1) 它們都和一位父親獻他的獨生子為祭有關；(2) 它們都象徵獻祭者完全的奉獻；(3) 它們都說到了死亡和復活。The Binding of Isaac or the “Akedah” tells the
account of when God asked Abraham to sacrifice his son, Isaac. Because of
Abraham’s faith God would be able to resurrect the slain Isaac. The sacrifice
of Isaac is the type in that the Messiah is the antitype in the following
respects: (1) They both involve the sacrifice by a father of his only son; (2)
They both symbolize a complete dedication on the part of the offerer; (3) It
speaks of both a death and resurrection.
2. 大衛王King David
雖然我們已經提到過，大衛王是彌賽亞的預表，因為他既然是大衛式的君王，就成為神的兒子；他統治以色列，與上帝有一種親密的關係。但是大衛王的角色指向一位更偉大的君王，他是彌賽亞的對範。Even though we have
already mentioned this King David was was type of the Messiah in that he was a
son of God in the sense of being a Davidic King who was a ruler and who had an
intimate relationship with God. But the role of King David pointed towards a
greater king who is the antitype- the Messiah.
讓我們查考羅馬書一章1～5節：Let’s look at Romans 1:1-5
耶穌基督的僕人保羅，奉召為使徒，特派傳神的福音。 這福音是神從前藉眾先知在聖經上所應許的， 論到他兒子我主耶穌基督。按肉體說，是從大衛後裔生的； 按聖善的靈說，因從死裡復活，以大能顯明是神的兒子。 我們從他受了恩惠並使徒的職分，在萬國之中叫人為他的名信服真道。“Paul, a
bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of
God, which He promised beforehand through His prophets in the holy Scriptures,
concerning His Son, who was born of a descendant of David according to the
flesh, who was declared the Son of God with power by the resurrection from the
dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom
we have received grace and apostleship to bring about the obedience of faith
among all the Gentiles for His name’s sake, among whom you also are the called
of Jesus Christ; to all who are beloved of God in Rome, called as saints:Grace
to you and peace from God our Father and the Lord Jesus Christ.”
我們可以看到：We see the following:
保羅說，耶穌藉著復活被上帝立為神的兒子（羅一4）。保羅不是說耶穌被指派為神的兒子是改變了耶穌的本質。這指派不是就祂的本質來說的，而是就祂作為中保的工作來說的——彌賽亞時代已經降臨了。耶穌是主——舊約聖經裡先前的「眾子」（亞當、大衛、以色列）的對範。Paul says through
the resurrection, Jesus is installed (by God) as the Son of God (Rom. 1:4). Paul
is not saying Jesus is being appointed as The Son of God is a change in Jesus’
essense. The appointment is not in terms of his nature but in terms of his work
as a mediator—the messianic age has dawned. Jesus is the Lord—the anti-type of
the previous “sons” in the Old Testament (Adam, David, Israel).
3.麥基洗德Melchizedek
麥基洗德既是撒冷王，同時（創十四18～20）也是神的祭司，也是彌賽亞的預表。耶穌是對範，祂開始在大衛的寶座上作王，並同時成為我們的大祭司（參：詩一一〇4；亞六12、13；來五5～10，七1～17）。Melchizedek was both king of
Salem and a priest of God—at the same time
(Genesis 14:18-20)and a a type of Messiah. Jesus as the anti-type began to
reign on David’s throne and to simultaneously function as our high priest (cf.
Psalm 110:4; Zechariah 6:12, 13; Hebrews 5:5-10; 6:20; 7:1-17).
萊特接著討論了基督徒圈子裡對預表論的濫用。我自己也見過許多。他說道：Wright goes on to
discuss the abuse of typology in Christian circles. I have seen a lot of this
myself. He says:
預表論的舊觀點不再受人歡迎，是因為它關心的只是在整本舊約聖經中找到基督的一些「預兆」（prefigurations）。這種觀念認為，一個「預表」的核心特徵是：這個預表會預示出基督。但是這並不是被視為在基督的亮光下才被人觀察到的事，而是因為這是任何被視為一種「預表」的，其本身存在的唯一理由。按照這種看法，一種「預表」就是在舊約聖經裡，任何受上帝的安排，其主要目的是為了預示基督的事件、制度、人物。這會帶來兩種不幸的副作用。
首先，它通常意味著解讀舊約的人無法在舊約的事件和人物身上找到事實和意義。因此沒有必要花時間在以色列人自己的歷史語境和背景下去明白和解讀經文，或者問這些經文對當時的人來說是什麼意思。你可以直接跳到基督，因為這是你會找到所謂「真正」意義的地方。這樣作的結果是用一種非常「柏拉圖式的」方法來看待舊約。也就是說，這其實只是蒐集了一些無關緊要的事情的「影子」罷了。這種閱讀聖經的方法，貶低了舊約的以色列，以及上帝在他們身上、藉著他們所成就的一切事的歷史真相和確實性。其次，這類的預表論會有一種傾向，會沉浸在各種稀奇古怪的嘗試裡，企圖要把舊約裡的一個「預表」裡的所有細節，解讀為是在預示耶穌某種晦澀難明的細節。你一旦把這個事件、制度、人物，和其以色列實在的歷史根源斬斷，這些細節就不再被視為舊約敘事者所說的、這個故事中單純的一部分。既然「真正的意義」其實只能在耶穌裡、在新約裡被找到，所有的細節就必須含有某種隱藏的、可以被應用到基督身上的意義。這要靠作家或傳道人的技巧或想像力，才能闡發這些意義，像一位魔術師從帽子裡拉出兔子來一樣，讓那些帶著仰慕之情的讀者或聽眾驚嘆連連。會幕中所有的有色絲繩都可以用來象徵耶穌的某些特點。大衛撿起來的五塊石子分別代表基督的五處傷口，或者，祂用來餵飽群眾的五條麵包，或基督賜給教會的五重職事。祂是從溪水中撿起這些石子的，因此這條溪流就是聖靈，等等千奇百怪的解釋。這種處理希伯來經文的方式，如今已經被正確地視為是無效的、主觀的解讀。（萊特，《透過舊約認識耶穌》, p.121）The older view of typology fell into disfavor
because it was solely concerned with finding “prefigurations” of Christ all over the Old Testament. The idea was
that the central feature of a “type” was that it prefigured Christ. But this
was handled not as something observed afterward in the light of Christ but
rather as the very reason for existence of whatever was being regarded as a
“type.” So a “type,” in this view, was any event, institution or person in the
Old Testament that had been arranged by God for the primary purpose of
foreshadowing Christ. This had two unfortunate side effects. First, it usually
meant that the interpreter of the Old Testament failed to find much reality and
meaning in the events and persons of the Old Testament in themselves. There was
no need to spend time understanding and interpreting the texts in their own
Israelite historical context and background or to ask what they meant to those
people at that time. You could just jump straight to Christ, because that is
where you would find the supposed “real” meaning. This ends up with a very
“Platonic” view of the Old Testament. That is, it is really only a collection
of “shadows” of something else. Such a way of reading the Bible devalues the
historical reality and validity of Old Testament Israel and all that God did in
and through and for them. Second, this kind of typology had a tendency to
indulge in fanciful attempts to interpret every detail of an Old Testament
“type” as in some way a foreshadowing of some other obscure detail about Jesus.
Once you had severed the event, institution or person from its actual
historical roots in Israel, then the details would no longer be seen as simply
part of the story as the Old Testament narrator told it. Since the “real
meaning” was actually to be found in Jesus and the New Testament, all the
details must have some hidden significance that could be applied to Christ.
preacher to bring such meanings out, like a magician bringing rabbits out of a
hat to the astonished gasps of admiring readers or listeners. All the colored
threads of the tabernacle could signify something about Jesus. The five stones
that David picked up represent the five wounds of Christ, or the five loaves he
used to feed the crowd, or the five ministries that Christ has given to the
church. He took them out of a stream, which was the Holy Spirit. And so on.
This way of handling the Hebrew text is quite rightly now regarded as invalid
and subjective.- Wright, Christopher J. H, Knowing Jesus Through the Old
Testament (Knowing God Through the Old Testament Set) InterVarsity Press.
結論Conclusion
預表論是認識上帝如何藉著以色列人歷史來行事，以及認識以色列歷史和耶穌的位格與工作之間關係的一種有益的方式。然而，正如萊特所說，當我們自己在使用預表論時，必須謹慎從事。
Typology
is a helpful way of understanding how God worked with Israel’s history and how
it relates to the person and work of Jesus. However, as Wright says, we need to
exercise caution in our own approach to the use of typology.