在舊約預表中看見基督Seeing Christ in Old Testament Types

作者：Daniel Ragusa譯者：駱鴻銘

http://reformedforum.org/seeing-christ-old-testament-types/

http://www.crtsbooks.net/blog/post/2016/06/08/Seeing_Christ_in_Old_Testament_Types.aspx

https://plus.google.com/105106813742373627205/posts/Ui6UtuUqWPf

最近威斯敏斯特神學院的教師們發表了一本新書，書名為《在整本聖經中看見基督》。這本書的目的是要幫助人明白聖經裏這個美麗的、以基督為中心的結構，這當然值得大力推薦。Recently the faculty of Westminster Theological Seminary in Philadelphia released a book entitled Seeing Christ in All of Scripture. The book’s intent is to help people understand the beautiful, Christ-centered structure of the Bible—certainly something to be commended for.

不過，當我們談到舊約時，承認這個「以基督為中心的結構」，對我們來說往往會是一個挑戰。我們如何在那裏看見基督拯救的大能和恩典呢？其中一個方法是透過「預表論」（typology）。幾年前，我們在「以基督為中心」（Christ the Center）這個廣播節目的一集中，曾經和帕頓博士（Dr. Matthew Patton）討論過這個題目，他闡釋了預表論的預設前提和理由，然後用約雅斤王（王下廿四～廿五）當作基督的預表的一個非常迷人的例子。以下我們會試著總結他所說的其中的一部分，不過，先定義什麼是「預表論」也許會有幫助。Recognizing this “Christ-centered structure,” though, is often a challenge for us when it comes to the Old Testament. How do we see Christ there in his saving power and grace? One way is through typology. A few years ago we sat down with Dr. Matthew Patton in an episode of Christ the Center on this topic. Dr. Patton elaborated on the presuppositions and rationale for typology and then employed King Jehoiachin (2 Kings 24-25) as a fascinating example of a type of Christ. We’ll look to summarize some of what he had to say below, but before we get there it might be helpful to first define “typology.”

什麼是預表論？What is Typology?

克羅尼在他那本很有用處的書《揭開奧秘——發現舊約中的基督》中，談到了什麼是「預表論」：In his helpful book on this topic, The Unfolding Mystery: Discovering Christ in the Old Testament, Edmund Clowney has this to say about “typology”:

舊約給了我們一些預表（type，或譯為表型），預示出新約的應驗（即對範，antitypes，或譯為原型）。預表是一種類比，是聖經獨有的。和所有的類比一樣，預表的對象和預表本身有相同之處，也有相異之處。大衛和基督一樣都被賦予王權──雖然大衛和基督的王權有許多不同之處，他們之間仍有許多共同點，使比較兩者的嘗試顯得很有意義。… [T]he Old Testament gives us types that foreshadow the New Testament fulfillment [i.e., the antitype]. A type is a form of analogy that is distinctive to the Bible. Like all analogies, a type combines identity and difference. David and Christ were both given kingly power and rule. In spite of the vast differences between David’s royalty and Christ’s, there are points of formal identity that make the comparison meaningful.

而預表的對象和預表本身的差異，使這些聖經中的預表更顯得獨特。上帝在聖經中的應許並不是要回到過去的輝煌時代。「大衛未來的子孫」（參：太一1），不只是另外一個大衛，其實祂比大衛偉大太多了！以致於大衛要稱祂為主（參：詩一一○1）。（註1）Yet it is just this degree of difference that makes biblical types distinctive. The promises of God in the Bible do not offer a return to a golden age of the past. David’s Son to come is not simply another David. Rather, He is so much greater that David can speak of Him as Lord (Ps. 110:1).[1]

用更專門的術語來說，預表論「把過去和現在聯繫起來，這是就歷史上的對應和逐步升級來說的，而在這當中，上帝所預先定旨的事，在後來的、更大的事件中得到了補充。」（註2）因此，「預表」就和人物（例如：摩西和大衛），制度（例如：會幕和獻祭系統）或事件（例如：洪水和出埃及）有關。In more technical terms, typology relates “the past to the present in terms of a historical correspondence and escalation in which the divinely ordered prefigurement finds a complement in the subsequent and greater event.”[2] Types, then, have to do with persons (e.g., Moses and David), institutions (e.g., tabernacle and sacrificial system) or events (e.g., the flood and the Exodus).

預表論預設了什麼？What is Typology Presupposing?

為了建立起這些預表上的關聯，我們對聖經的本質和作者必須作一些預設。聖經是上帝所默示的（提後三16），意思是它們有一個基本的合一性，以上帝為它們的作者。基於這個理由，整本聖經正典對詮釋聖經來說都是很重要的。帕頓博士正確地說道：「為了瞭解個別的經文，必須去瞭解整本正典。」In order to make these typological connections, we presuppose something about the nature and authorship of Scripture. The Scriptures are divinely inspired by God (2 Tim. 3:16), which means they have a fundamental unity with God as their author. For this reason the entire canon of Scripture is so crucial for interpretation. Dr. Patton rightly states, “It’s a whole canon pursuit to understand any individual text.”

只有新約聖經明確說明的預表才是有效的預表嗎？Does a Type have to be Explicitly Stated in the New Testament to be Valid?

帕頓博士基於兩個理由，回答了這個問題：不是。Dr. Patton answers this question, No. And he does so for two reasons.

首先，我們必須問，我們理解聖經的方法是打哪兒來的？是不是從聖經本身而來的？倘若我們想要瞭解如何讀舊約聖經，那麼我們就必須看新約作者讀舊約的方法。克羅尼博士曾經很有智慧地說到：「新約聖經是在數學練習題書本的後面，奇數題的問題解答」。通過使用其方法，我們就可以用同樣的方法來解答偶數題的問題。First, we need to ask where are we getting our method for understanding the Scriptures, if not from the Scriptures themselves? If we want to understand how to read the Old Testament then we need to look to the method of the New Testament authors. Dr. Clowney once wisely remarked, “The New Testament is the answers in the back of the book to the odd number problems.” By using its method, then, we can answer the even number problems in the same way.

其次，帕頓博士表明，把新約讀回到舊約（用新約的觀點來讀舊約）並不是一種「讀入」（eisegesis）的解經方式（把一些原來沒有的觀念讀入你所閱讀的經文裏）。既然新約和舊約聖經基本上是同一位作者所寫的，把新約觀念帶回到舊約裏，或者用新約的亮光來照明舊約，就不是一種入侵。Second, Dr. Patton makes the point that it’s not eisegesis (reading something into the text) to read the New Testament into the Old as though it were something foreign that you were reading back into it. Since the New and the Old Testament have fundamentally the same author, it’s not an intrusion to bring the New back into the Old or to have the New shed light on the Old.

霍志恆（Geerhardus Vos）一定會同意以上的這個結論，他曾經說到：Geerhardus Vos would agree with this conclusion:

我們不能單單因為新約作者從來沒有把某種特質視為是預表性的，就證明了這種特質缺乏預表的價值。在這方面，預表和預言是一致的。新約聖經多次要我們注意某些預言的應驗，有時候連我們都沒有注意到它們是預言。然而這點並不會攔阻我們從事預言的研究，並且在新約聖經中尋找其他預言的應驗。新約作者所提出的預表的例子，本身並沒有什麼特殊之處。如果只接受新約作者提到的預表才算是預表，我們對預表就不會有一個完整及連貫一致的認識。（註3）The mere fact that no writer in the New Testament refers to a certain trait as typical, affords no proof of its lacking typical significance. Types in this respect stand on a line with prophecies. The New Testament in numerous cases calls our attention to the fulfillment of certain prophecies, sometimes of such a nature that perhaps we might not have discerned them to be prophecies. And yet we are not restrained by this from searching the field of prophecy and looking in the New Testament for other cases of fulfillment. … The instances of typology vouched for by the New Testament writers have nothing peculiar to themselves. To recognize only them would lead to serious incompleteness and incoherency in the result.[3]

約雅斤是基督的一個預表King Jehoiachin as a Type of Christ

約雅斤在耶路撒冷作王只有三個月，之後他就被擄到巴比倫了（王下廿四6以下）。他沒有作任何抵抗，只是單純地把自己交付給舊約聖經所說的「地獄」，即被擄。根據耶利米的記載，他是帶著咒詛而去的。在列王紀的最後一章裏，約雅斤再次出現，這次是以受巴比倫王恩待的面貌出現的。他從監獄被釋放出來，巴比倫王賜給他新的外袍，並且終其一生都在巴比倫王面前吃飯——部分地恢復了他的地位（王下廿五27-30）。Jehoiachin reigned only three months in Jerusalem before he was carried away in exile to Babylon (2 Kings 24:6ff). He didn’t put up any resistance, but simply consigned himself to Old Testament “hell,” that is, exile. According to Jeremiah, he goes bearing a curse over him. In the next and final chapter of 1-2 Kings, Jehoiachin reappears as one who is graciously dealt with by the king of Babylon. He’s released from prison, given new garments to wear and for the remainder of his life dines at the king’s table—a partial restoration has taken place (2 Kings 25:27-30).

令我們著迷的是，他那個時代的每位大先知都對以色列人說，「倘若你要認識上帝子民的未來，你必須看約雅斤。」在以西結書十七章裏，一條嫩枝——象徵約雅斤——從香柏樹的樹梢被擰去，被上帝帶到錫安山，而長成佳美的香柏樹。就以西結而言，大衛譜系的未來必要通過這個隱秘的人物——約雅斤——來延續。這個看似矛盾的悖論是先知信息的中心，這位身上籠罩著咒詛的被擄君王，會是上帝子民的未來。帕頓博士說，「只有受過審判，才能成為復興的後嗣。」這也是耶利米信息的核心。事實上，在以色列人被擄之前，耶利米也沒有什麼嘉言能對以色列人說。就在約雅斤被擄之後不久，耶利米書廿四章的記載，說到極好的無花果，這是象徵那些被擄的人，然而他們卻會有一個極為美好的未來，因為上帝會以極大的恩典復興他們。What is fascinating about him though is that each of the major prophets of his day say to Israel, “If you want to know the future of the people of God, then you need to look to Jehoiachin.” In Ezekiel 17 a sprig is taken from the top of a cedar—a symbol of Jehoiachin—which God brings to Mt. Zion where it grows into this noble cedar. So as far as Ezekiel is concerned the future of the Davidic line is through this cryptic figure, Jehoiachin. The paradox that this exiled king with a curse looming over him would be the future is at the heart of the prophet’s message. Dr. Patton says, “Only once you have gone through judgment can you become an heir of restoration.” This too is at the heart of Jeremiah’s message. In fact, Jeremiah has no good words to speak to Israel until after they have been exiled. Right after Jehoiachin is exiled, Jeremiah 24 is penned which speaks of the good figs, which symbolize those who have gone through exile and yet have a future because God will graciously restore them.

然後我們來到新約，基督自己這樣說：「基督這樣受害，又進入祂的榮耀，豈不是應當的嗎？」（路廿四2-26）當然是應當的！你可以在約雅斤身上看到這點。他首先經歷了盟約咒詛（被擄）的懲罰，然後繼續以基督的一個預表的身份，成為上帝子民的未來。這個救贖歷史的模式（尤其是在君王的意義上存活下來）乃是指向耶穌的，祂必須先上十字架，承受咒詛。基於這個理由，彼得的反駁——「這事必不臨到你身上」（太十六22）——就是來自撒但的。因為若基督不上十字架，就會徹底破壞完整的救贖歷史，而接下來的復興與伴隨而來的祝福，就會被封閉起來，沒有人可以得到。以色列歷史中沒有其他的王像約雅斤一樣，如此清晰地顯明這個「榮耀之前必須受苦」或「復興之前必須受審判」的模式。約雅斤正是基督的一個預表。We then come to the New Testament and the rhetorical words of Christ himself, “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:25-26). Of course it was! And one place you could’ve gone to learn this was Jehoiachin. He first undergoes the punishment of the curse of the covenant (exile) and then goes on to become the future as a type of Christ. This redemptive-historical pattern (especially as it is lived out in a kingly sense) points forward to Jesus who must go to the cross and suffer the curse first. For this reason Peter’s rebuke—”this shall never happen to you” (Matt. 16:22)—is satanic. For Christ not to go would rip apart the very fabric of redemptive-history and the subsequent restoration and accompanying blessings would remain locked and inaccessible. No other king in Israel’s history so clearly shows this pattern of “suffering unto glory” or “judgment unto restoration” like Jehoiachin, a type of Christ.

註：

[1] Edmund Clowney, The Unfolding Mystery: Discovering Christ in the Old Testament, 14-15.

[2] Dictionary for Theological Interpretation of the Bible, gen. ed. Kevin J. Vanhoozer, 823.

[3] Geerhardus Vos, Biblical Theology, 146.

預表（type）與對範（antitype，預表的實體）的關係

摘自〈從舊約宣講基督〉Preaching Christ from the OT

作者：Sinclair Ferguson 譯者/校對者:Maria Marta/誠之

http://www.proctrust.org.uk/proclaimer/author/sinclair-ferguson/

https://plus.google.com/u/0/106695469993489516884/posts/YhL7H38mgvE

https://plus.google.com/105106813742373627205/posts/LDmaQSfNRWc

https://yibaniba.blogspot.com/2017/01/type-antitype-preaching-christ-from-ot.html

隨著應許和應驗（在基督裡）原則的發展，我們看到救贖歷史餘下的部分如何作為創世記三章15節的注腳，在同樣的意義上，西方哲學有時被說成是柏拉圖和亞里士多德的一個注腳。

然而，我們也發現，應許本身的發展是漸進和積累的；隨著救贖歷史的展開，它的含義也變得更為清晰。在特定的歷史階段，上帝會暗示出將要發生的事情（像一個偉大藝術家的素描會指向最終的創作）。上帝工作模式的一些例子會鑲嵌在救贖歷史當中。上帝會在祂的傑作中使用這些例子，也就是會在基督這個對範（預表的實體）中得著應驗的一些預表。保羅認為亞當和基督的關係是這種模式最重要的例證；亞當，作為一個真實的歷史人物，是那將要來之人的「預表」（tupos，羅五14[和合本譯為「預像」]，儘管這類比既是正面的又是負面的，羅五12-21）。

摩西禮儀和獻祭制度有類似的功能，這是希伯來書作者的神學裡突出的主題。有真正的祭司，真正的獻祭制度和真正的血。但這些，雖然是真實的，也表徵著一個更偉大的現實，這個現實會完成它們只能描述的。希伯來書暗示，一個被祭物的血的惡臭堵塞鼻孔的真正舊約信徒，從祭司這樣日復一日，年復一年地獻祭的事實中，會推論出這些獻祭不可能帶來赦罪。他的目光必須超越這個系統（才能），望向這些獻祭所預表的——即有待應驗的上帝聖約的應許（正如希伯來書清楚表明的），望向耶穌基督自己。

但這個預表與對範（預表的實體）的原則，也在另一個、不那麼技術性的意義上運作，我們可以把這個原則稱為上帝在救贖歷史上「建立模式」（the diving patterning）。當我們把這個「基督事件」放在顯微鏡下檢視，我們會看到有一個首次出現在舊約聖經的基本表達模式。根據這個發現，當我們戴著新約眼鏡重讀舊約，我們會看到這些「基督模式」會更加清楚。上帝的足跡在舊約裡已清晰可見。

這模式的一個有趣實例，是馬太福音二章15節引用何西阿書十一章1節：「我從埃及召出我的兒子來。」馬太說， 這些話應驗在基督身上。但難道這不是深奧或天真的聖經閱讀方法嗎？何西阿是在談論出埃及記中，上帝百姓出埃及的歷史事件，而不是談論關於耶穌幼年期返回埃及的事件。那麼，馬太是怎麼想的？他是說何西阿書十一章1節，就像以賽亞書第五十三章那樣，應驗在基督身上了嗎？是的。但意義不同。反而，馬太根據道成肉身、耶穌基督的死和復活的事實，在聖靈的引導下得出這結論，意識到出埃及記的神聖模式（脫離埃及，引到曠野，被賦予盟約的束縛和國度標記）構成了一種要應用在真以色列人、耶穌基督的經歷的模式。在得出這結論的過程中，馬太提供給我們一個閱讀並闡釋整個出埃及故事的關鍵，就是以基督為中心的方法，而實際上，他自己的敘事背景豐富了我們對耶穌的身份和事工的理解。

在救贖歷史上，另一個這種重複模式的例子，是以利沙治癒書念婦人的兒子（王下四8）。以利沙通過施行神蹟，展示出上帝對普通卑微的窮人---寡婦和不育婦女的密切關心。後來，治癒書念婦人兒子的事件重現在拿因城，耶穌也醫好了寡婦的兒子（路七11）。路加的意思是向他的讀者強調，根據拿因城人的心態，他們熟知以利沙（跟隨以利亞）在他們小城內施行神蹟（瑪拉基書第四章5節關於他會回來的應許，應驗在馬太福音第四章5節施洗約翰身上）。拿因城在舊約書念這地點的附近。甚至拿因城人對耶穌的反應重現了這遙遠的典故事件：「一位偉大的先知在我們當中出現了！上帝眷顧祂的百姓。」他們彷彿是在說：「以前這裡發生過這樣的事；自以利沙以來，我們仍然期待更好的事情會出現---先知本人。難道這就是祂？」

所以我們應該看到重複的模式，在耶穌基督身上完滿實現。祂是醫治人的偉大先知，不只是通過上帝委派給祂的權力，而且憑著祂自己的權柄，不必通過儀式和禱告，而是用帶著能力的簡單一句話。這是偉大的上帝和在肉身中顯現的以色列救主，祂的位格既是所有模式的原版，也是所有模式的終末成全，並且呼應著向歷代百姓所預言的恩典。是的，上帝終於在祂兒子的道成肉身上，眷顧祂的百姓。但很明顯地，這回過頭顯明了以利沙的作用。現在我們既在他個人背景的微觀現實之内，又在他救贖歷史模式的宏觀現實意義之內，明白他的醫治的重要意義。

當我們深入地了解兩約，會越來越認識舊約當中的迴響。當我們對這些模式和典故變得敏感，從舊約到基督的線索就會變得更加清晰，也更容易去繪描。

预表论（TYPOLOGY）（腊：typos，「印记」）

摘自圣经新辞典

http://peddrluo.blog.163.com/blog/static/1948013122008111110390775/

https://plus.google.com/u/2/105106813742373627205/posts/2fM9V7tkKcy

　　这是一种陈述圣经救恩历史的方法，让某些较早的阶段显为较后阶段的先现，或让某些较后阶段显为早期阶段的重演或应验。（诚之按：预表法可以说是一种解释圣经的方法，是为了辨识出救赎历史中所出现之类似事件[例如以色列人出埃及的经历，和教会的经历]、人物[例如亚当与基督]或物件[例如地上的帐幕/圣殿和天上的圣殿]之间的有机关系。这是新约作者解释旧约的人物、事件、物件常用的方法。）

Ⅰ　旧约

　　在旧约中，有两个原型时代一再以预表方式表明出来，分别是创世和出埃及的时日，旧约把出埃及一事视为一个新的创造，或至少是最初创造活动的重复。在太初驾驭狂澜，说「你只可到这里，不可越过」（创一9-10；伯卅八8-11）的那一位，在出埃及的事件中，显出同样的能力，止住了芦苇海的水（出十四21-29）。当创造主克服*拉哈伯与大龙（伯廿六12-13）的传说用来媲美祂在出埃及的胜利时（诗七十四12-14，八十九8-10），创造与出埃及的对应尤获强调（拉哈伯与大龙在远古时象征混沌）。拉哈伯成为了埃及的预表（参：赛卅7），而大龙（利未安单）则是法老的「预表」（参：结廿九3）。

　　圣经作者把以色列从被掳到巴比伦后回归和重建的经历，描绘为一个新的创造，和一次新的出埃及事件。创世记一章及二章中，用来形容创造主的创世奇工的动词（来：ba{ra{~，ya{s]ar, `a{s*a^），被应用在祂重建掳民的行为上（参：赛四十三7，在这里，三个动词同时出现）。创世时大龙的预表，早已被用来描绘耶和华在出埃及的胜利，现在也被用来形容这新的胜利。百姓呼求耶和华「兴起」（膀臂）……像古时的年日兴起一样」（那时祂「砍碎拉哈伯，刺透大龙」）（赛五十一9），他们此刻是呼吁神在这新的处境中，重复祂在创世和以色列人出埃及时的伟大作为。倘若在出埃及时祂藉「在沧海中开道，在大水中开路」（赛四十三16）来拯救祂的子民，那么当那些被掳归回的人从水中经过的时候，祂会与他们同在（赛四十三2），祂必「在旷野开道路，在沙漠开江河」（赛四十三19）。正如出埃及的一代，日间由云柱带领，夜间由火柱引路，而当后面有危险威胁时，云柱和火柱又会绕到他们的后边；同样，回归者也得到应许：「耶和华必在你们前头行，以色列的神必作你们的后盾」（赛五十二12）。对于后来的世代而言，他们就像祖先一样，真正体验到「耶和华引导他们经过沙漠，他们并不干渴，祂为他们使水从盘石而流」（赛四十八21）。

　　用预表论的字眼来说，以前一系列的事件构成后来事件的「预表」（type）；后者则是前者的「对范」（antitype）（预表之本体）。或者我们可以说，救恩历史中接连不断的时期，揭示出神的工作有重复出现的模式，而新约的作者们相信，这个模式在他们的时代已最终明确地体现了。

Ⅱ　新约

　　奥古斯丁的精辟句概述了新旧约之间的预表关系：「新约藏卧于旧约；旧约显立于新约」。在新约中，基督徒的救赎是神伟大工作的高峰，是祂在旧约的「典型」伟大工作的「对范」。基督徒的救恩被视为一次新的创造、新的出埃及，和从被掳中新的重建。

a. 新的创造

　　「那吩咐光从黑暗里照出来的神，已经照在我们心里，叫我们得知神荣耀的光显在耶稣基督的面上」（林后四6）。也许第四卷福音书提供了创世预表论一个最清楚的例证，其开端──「太初……」──即与创世记起首的话相和应：在上古叫万物成形的神的道，现在成了肉身，开始一个新的创造。保罗说那些「在基督里」的人成为了「新造的人」（林后五17；加六15）。保罗和那在拔摩海岛上见异象者同样认为，基督救赎的工作扭转了始祖堕落所带来的咒诅（罗八19-21；启廿二1-5）。福音建立了「新天新地，有义居在其中」（彼后三13；参：启廿一1）。

b. 新的出埃及

　　出埃及的预表尤其遍布于新约中。马太似乎认为耶稣的孩提时代重演了以色列早期的经历，即下到埃及，然后又返上来（太二15）。约翰则藉他的福音书的先后次序及其他事件，暗示基督是逾越节羔羊的对范（参：约十九14、36）。彼得的说法也大致一样（彼前一19），而保罗则更清楚阐明这思想：因为「我们逾越节的羔羊基督已经被杀献祭了」，所以祂的子民应该用「诚实真正的无酵饼」来庆祝随后的这节期（林前五7-8）。正如以色列人经过芦苇海，照样基督徒也受洗归入基督；正如以色列人从天上得饼、从盘石得水，照样基督徒也有他们独特的「灵食灵饮」（林前十1-4）。正如出埃及的一代，虽然得到各样福气，却仍因为不信及不服从而要死在旷野，不得进入应许之地；同样，新约圣经劝勉基督徒要接受警戒，免得失足跌倒（林前十5-12；参：来三7-四13；犹5）。因为这些事发生在以色列人身上，是要「作为鉴戒（typiko{s），并且写在经上，正是警戒我们这末世的人」（林前十11）。这预表具有浓厚的道德和劝喻的重点。

c. 新的重建

　　「福音」（euangelion）这词及其同词源的字词，大概由新约作者取材自赛四十-六十六里出现的「好信息」一词；「好信息」在该处是指神引导被掳的人归回，重建锡安一事（赛四十9，参五十二7，六十一1）。旧约没有任何其他一段先知的宣讲为福音的见证经文（testimonia）提供了这样丰富的「情节」：从赛四十3的「声音」，到赛四十二-五十三的仆人的工作，一直至赛六十五17和六十六22的新天新地。

d. 预表的人物

　　在罗五14，亚当被称为「那以后要来之人（即基督，末后的亚当）的预像（typos）」。作为旧创造之首，亚当显然是基督──新创造之首──的一个对比。按保罗的说法，所有人类若不是「在亚当里」──在他里面「众人都死了」，就是「在基督里」──在祂里面众人都要「复活」（林前十五22）。

　　再没有其他旧约人物明显地被称为新约基督的预像，但他们在相比或对照之下，或多或少预示了基督：作为先知的摩西（徒三22-23，七37），作为大祭司的亚伦（来五4-5），作为君王的大卫（徒十三22）。希伯来书的作者从诗一一○4处得到暗示，看出麦基洗德是基督祭司身分的一个特别恰当的对比（来五6、10，六20起）。他也暗示旷野会幕里的设备和祭礼可能包含预表的意义，不过这意义所涉及的是旧体系与基督所引进的新体系之间的分别，而不是二者的相似处。只有参照对范，才可以体会预表的适切性。

Ⅲ　圣经以后的发展

　　使徒时代以后开始了一个更自由发挥的基督教预表论的纪元。来自第二世纪上半叶的《巴拿巴书》和游斯丁（Justin）的《与特拉浮的对话》（Dialogue with Trypho）都显示，若没有释经上的制约，以预表方法解释旧约事件可以去到怎样的地步。这样的释经导致在基督徒眼中，旧约的主要价值在于它是以图画预示基督及其工作的书，这些图画是藉文字及可见的艺术呈现的。令人印象最深刻的艺术样本也许是查特勒（Chartres）大教堂，这里北面的雕塑和窗子上描绘了许多旧约的故事，和教堂南面的雕塑和窗子上所描绘的新约故事互相对应。例如，以撒背负木柴成为了基督背负十架的类比，约瑟以二十块银子被卖一事成为了基督以三十块银子被卖的对比等等。这样一来，整本旧约变为基督教故事的预告，而所根据的原则却不是圣经作者所认许的。

　　倘若有人要在今天复兴中世纪早期的做法，那些在当时自然而自发的东西就往往会变得矫揉造作。那么，「倘若我们要按恰当的意思援引圣经，并把基督教教义建立在一个较稳固的基础上，而不是建基于机灵解谜者的私人判断上，便须马上为预表方法的合法应用建立一套可行的标准，从而使圣经神学的路较为畅顺」（G. W. H. Lampe, Theology 56, 1953，页208）。

　　书目：A. Jukes, The Law of the Offerings, 1854；同作者，Types of Genesis, 1858; P. Fairbairn, The Typology of Scripture 6, 1880; C. H. Dodd, According to the Scriptures, 1952; H. H. Rowley, The Unity of the Bible, 1953; G. W. H. Lampe and K. J. Woollcombe, Essays on Typology, 1957; S. H. Hooke, Alpha and Omega, 1961; D. Daube, The Exodus Pattern in the Bible, 1963; A. T. Hanson, Jesus Christ in the Old Testament, 1965; G. von Rad, Old Testament Theology, 2, 1965，页319-409; F. F. Bruce, This is That, 1968；同作者，The Time is Fulfilled, 1978; J. W. Drane, EQ 50,1978，页195-210。

F.F.B.

聖經鳥瞰：救恩歷史概論Overview of the Bible： A Survey of the History of Salvation

作者: Vern Poythress（西敏神學院教授）譯者: 誠之

譯自：ESV Study Bible（譯按：經文全引自《聖經新譯本》）

http://www.frame-poythress.org/wp-content/uploads/2012/05/2008Overview.pdf

http://www.ccim.org/node/978

https://plus.google.com/u/2/105106813742373627205/posts/WuaLFj4Biek

聖經作為一個整體是如何嵌合在一起的？聖經中記載的事件，發生在數千年之間，發生在不同的文化處境裡。它們統一的脈絡是什麼呢？How does the Bible as a whole fit together? The events recorded in the Bible took place over a span of thousands of years and in several different cultural settings. What is their unifying thread?

聖經中一個統一的脈絡是它的神聖作者。聖經的每一卷書都是神的話。我們之所以會知道記載在聖經中的事件，是因為上帝要它們被記錄下來，並且是為了祂的子民和這些事件所要傳達的教訓而被記錄下來的：“從前經上所寫的，都是為教訓我們而寫的，好使我們藉著忍耐和聖經中的安慰得著盼望。”（羅15：4）One unifying thread in the Bible is its divine authorship. Every book of the Bible is God’s word. The events recorded in the Bible are there because God wanted them recorded, and he had them recorded with his people and their instruction in mind: “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom. 15:4).

神對歷史的計劃 God’s Plan for History

聖經在這點上也很明確：神對所有的歷史有一個統一的計劃。 祂最終的心意是：“到了所計劃的時機成熟，使天上地上的萬有，都在基督裡同歸於一”（弗1：10），“使祂的榮耀得著頌讚”（弗1：12）。神甚至從一開始就有了這個計劃：“你們當記念上古以前的事，因為我是　神，再沒有別的神；我是　神，沒有神像我。我從起初就宣告末後的事，從古時就述說還未作成的事，說：‘我的計劃必定成功，我所喜悅的，我都必作成。’”（賽46：9-10）“但到了時機成熟，　神就差遣祂的兒子，由女人所生，而且生在律法之下，要把律法之下的人救贖出來，好讓我們得著嗣子的名分。”（加4：4-5）The Bible also makes it clear that God has a unified plan for all of history. His ultimate purpose, “a plan for the fullness of time,” is “to unite all things in him [Christ], things in heaven and things on earth” (Eph. 1:10), “to the praise of his glory” (Eph. 1:12). God had this plan even from the beginning: “remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose’” (Isa. 46:9–10). “When the fullness of time had come,” when the moment was appropriate in God’s plan, “God sent forth his Son, born of woman, born under the law, to redeem those who were under the law” (Gal. 4:4–5).

基督在地上的工作，特別是祂被釘死在十字架上、受死復活，是歷史的最高峰，它是一個偉大的轉捩點，神實際作成了救恩的工作──即整個舊約歷史所進行的方向。當前的世代回顧著基督所完成的工作，也期盼祂的工作達到歷史的成全（consummation），那時，基督會再來，“有公義在那裡居住”的“新天新地”就會顯現（彼後3：13；見啟21：1-22：5）。The work of Christ on earth, and especially his crucifixion and resurrection, is the climax of history; it is the great turning point at which God actually accomplished the salvation toward which history had been moving throughout the OT. The present era looks back on Christ’s completed work but also looks forward to the consummation of his work when Christ will come again and when there will appear “new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13; see Rev. 21:1–22:5).

神的計劃的統一性，使神能在更早的時間點作出許多應許與預言（promises and predictions），然後讓它們在稍後的時間點得著應驗（fulfillment）。有時候，這些應許所採用的是一種非常詳盡的形式，例如神對彌賽亞──以色列所盼望的偉大救主──將要來臨的應許（賽9：6-7）。有時候這些應許是以一種象徵的形式，例如當神吩咐獻上動物的祭牲，作為赦罪的象徵（利未記4章）。這些獻祭本身，並不能永遠地除去罪，將人贖回（來10：1-18）。它們是指向基督，那最終與完美的贖罪祭。The unity of God’s plan makes it appropriate for him to include promises and predictions at earlier points in time, and then for the fulfillments of these to come at later points. Sometimes the promises take explicit form, as when God promises the coming of the Messiah, the great Savior whom Israel expected (Isa. 9:6–7). Sometimes the promises take symbolic form, as when God commanded animal sacrifices to be offered as a symbol for the forgiveness of sins (Leviticus 4). In themselves, the animal sacrifices were not able to remove sins permanently and to atone for them permanently (Heb. 10:1–18). They pointed forward to Christ, who is the final and complete sacrifice for sins.

舊約中的基督 Christ in the Old Testament

既然神的計劃聚焦在基督以及祂的榮耀（弗1：10）上，很自然地，神的應許以及舊約的象徵都應該指向祂。“因為　神的一切應許，在基督裡都是“是”的，為此我們藉著他說“阿們”，使榮耀歸於　神。”（林後1：20）當基督復活之後，向門徒顯現，祂教導的重點集中在引導他們明白舊約如何指向祂：“耶穌說：‘無知的人哪，先知所說的一切話，你們心裡信得太遲鈍了！ 基督這樣受害，然後進入祂的榮耀，不是應當的嗎？’於是祂從摩西和眾先知起，把所有關於自己的經文，都給他們解釋明白了。 ”（路24：25-27）我們也可以查考路加福音24：44-48：“主對他們說：‘這就是我從前與你們同在的時候，對你們說過的話：摩西的律法、先知書和詩篇上所記關於我的一切事，都必定應驗。’於是祂開他們的心竅，使他們明白聖經；又說：‘經上這樣記著：基督必須受害，第三天從死人中復活。人要奉他的名，傳講悔改與赦罪的道，從耶路撒冷起，直傳到萬國。你們就是這些事的見證。 ”Since God’s plan focuses on Christ and his glory (Eph. 1:10), it is natural that the promises of God and the symbols in the OT all point forward to him. “For all the promises of God find their Yes in him [Christ]” (2Cor. 1:20). When Christ appeared to the disciples after his resurrection, his teaching focused on leading them to understand how the OT pointed to him: “And he said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:25–27). One could also look at Luke 24:44–48: “Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’”

當聖經說，“祂開他們的心竅，使他們明白聖經”（路24：45），它並不是在說一些支離破碎的、有關彌賽亞的預言。它是指整部的舊約聖經，也就是猶太傳統所整理出來的。“摩西的律法”包括創世記到申命記的摩西五經，“先知書”包括“前先知書”（歷史書如約書亞記，士師記，撒母耳記上下，以及列王紀上下），以及“後先知書”（以賽亞書，耶利米書，以西結書，但以理書，以及12小先知書，何西阿書～瑪拉基書）。“詩篇”是猶太聖經第三部分“聖卷”（Writing）的代表。瞭解這些舊約書卷的核心，是它們都指向基督的受害、祂的復活，以及之後福音要“傳到萬國”（路24：47）。舊約作為一個整體，藉著它的應許、它的象徵，以及它所描繪的救恩圖像，都在期盼救恩的實際完成，而在耶穌基督的降生、死亡以及復活上，一次而永遠地完成了。When the Bible says that “he opened their minds to understand the Scriptures” (Luke 24:45), it cannot mean just a few scattered predictions about the Messiah. It means the OT as a whole, encompassing all three of the major divisions of the OT that the Jews traditionally recognized. “The Law of Moses” includes Genesis to Deuteronomy. “The Prophets” include both the “former prophets” (the historical books Joshua, Judges, 1–2Samuel, and 1–2Kings) and the “latter prophets” (Isaiah, Jeremiah, Ezekiel, Daniel, and the 12 Minor Prophets, Hosea–Malachi). “The Psalms” is representativeof the third grouping by the Jews, called the “Writings.” At the heart of understanding all these OT books is the truth that they point forward to the suffering of Christ, his resurrection, and the subsequent spread of the gospel to “all nations” (Luke 24:47). The OT as a whole, through its promises, its symbols, and its pictures of salvation, looks forward to the actual accomplishment of salvation that took place once-for-all in the life, death, and resurrection of Jesus Christ.

神的應許 The Promises of God

舊約是如何指向基督的呢？首先，它透過救恩的應許和關於神對祂的子民的承諾，直接指向基督。神在舊約賜下關於基督要作為彌賽亞（出自大衛世系的人類救主）而來的具體應許，藉著彌迦這位先知，神應許彌賽亞會生在伯利恆、大衛的城（彌5：2），這個預言在新約中驚人地應驗了（太2：1-12）。不過，神通常是賜下更一般性的、關於未來拯救的日子的應許，而沒有把祂將會如何完成的細節都公布出來（例如，以賽亞書25：6-9；60：1-7）。有時候只是應許祂會作他們的神（見創17：7）。In what ways does the OT look forward to Christ? First, it directly points forward through promises of salvation and promises concerning God’s commitment to his people. God gave some specific promises in the OT relating to the coming of Christ as the Messiah, the Savior in the line of David. Through the prophet Micah, God promises that the MesOverview of the Bible: A Survey of the History of Salvation Overview of the Bible 24 siah is to be born in Bethlehem, the city of David (Mic. 5:2), a prophecy strikingly fulfilled in the NT (Matt. 2:1–12). But God often gives more general promises concerning a future great day of salvation, without spelling out all the details of how he will accomplish it (e.g., Isa. 25:6–9; 60:1–7). Sometimes he promises simply to be their God (see Gen. 17:7).

一個經常出現的副歌是：“我會作他們的 神，他們會作我的子民”（比較耶31：33；何2：23；亞8：8；13：9；來8：10）。有時候這個比較寬鬆的主題有一些變化，會聚焦在神的百姓和他們將成為怎樣的百姓上面，而有時候它們會聚焦在神和祂將會作什麼上面。神應許會“作他們的 神”，實際上是祂全面的承諾，答應與祂的百姓同在，要眷顧他們，教導他們，保護他們，供應他們的需要，與他們建立個人的關係。如果這個承諾繼續下去，它最終的應許是那在基督裡才會完全實現的救恩。One common refrain is that, “I will be their God, and they shall be my people” (cf. Jer. 31:33; Hos. 2:23; Zech. 8:8; 13:9; Heb. 8:10). Variations on this broad theme may sometimes focus more on the people and what they will be, while at other times they focus on God and what he will do. God’s promise to “be their God” is really his comprehensive commitment to be with his people, to care for them, to discipline them, to protect them, to supply their needs, and to have a personal relationship with them. If that commitment continues, it promises to result ultimately in the final salvation that God works out in Christ.

這個原則可以適用於所有舊約的應許。“因為　神的一切應許，在基督裡都是‘是’的”（林後1：20）。有時候神會賜下即時、暫時的祝福。這些只是預嚐那透過基督而來的豐富而永遠的福分：“我們主耶穌基督的父　神是應當稱頌的。祂在基督裡，曾經把天上各種屬靈的福分賜給我們……”（弗1：3）The principle extends to all the promises in the OT. “For all the promises of God find their Yes in him [Christ]” (2 Cor. 1:20). Sometimes God gives immediate, temporal blessings. These blessings are only a foretaste of the rich, eternal blessings that come through Christ: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Eph. 1:3).

警告與咒詛 Warnings and Curses

神與百姓的關係不止包括賜福，也包括警告、威嚇與咒詛。因為這些是神對罪正確的回應，所以是恰當的。它們在兩個獨特的面向上，會期待並指向基督：首先，基督是神的羔羊，背負世人罪孽的（約1：29；彼前2：24）。祂完全無罪，卻為我們成為罪，在十字架上擔當了神的咒詛（林後5：21；加3：13）。神對罪的忿怒，以及祂對罪的刑罰的每個事例，都預期著祂將傾倒在十字架上的基督的忿怒。God’s relation to people includes not only blessings but also warnings, threatenings, and cursings. These are appropriate because of God’s righteous reaction to sin. They anticipate and point forward to Christ in two distinct ways. First, Christ is the Lamb of God, the sin-bearer (John 1:29; 1 Pet. 2:24). He was innocent of sin, but became sin for us and bore the curse of God on the cross (2Cor. 5:21; Gal. 3:13). Every instance of the wrath of God against sin, and his punishments of sin, looks forward to the wrath that was poured out on Christ on the cross.

其次，基督在祂的第二次來時，會戰勝罪，並消滅它。第二次來和歷史的終結，是執行對罪的最後審判的時候。所有早先對罪的審判，都期盼著那最後的審判。當基督在地上生活的時候，祂趕逐污鬼，並斥責宗教領袖的罪，就是在預告這個最後的審判。Second, Christ at his second coming wars against sin and exterminates it. The second coming and the consummation are the time when the final judgment against sin is executed. All earlier judgments against sin anticipate the final judgment. Christ during his earthly life anticipated this final judgment when he cast out demons and when he denounced the sins of the religious leaders.

諸約 Covenants

神在舊約的應許不只出現在神對祂百姓的承諾的背景上，也出現在教導百姓如何委身上帝，以及他們對上帝的義務上。挪亞，亞伯拉罕，以及那些神與他們會面，向他們說話的人，都蒙召要作出回應，他們不只要信靠上帝的應許，並且要在生活中結出果子，這些是他們與上帝交往的結果。神與百姓的關係可以用神與人立的不同的聖約來總結。人與人之間所立的約（covenant）是具有約束力的承諾，雙方有義務要忠誠地對待彼此（例如雅各和拉班在創31：44所立的約）。當神與人立約時，因為神是掌管主權的，所以祂會規定雙方的責任義務。“我會作你的神”是神這邊基本的義務，而“他們要作我的百姓”是人這邊的基本義務。但是細節有一些不同的出入。 The promises of God in the OT come in the context not only of God’s commitment to his people but also of instruction about the people’s commitment and obligations to God. Noah, Abraham, and others whom God meets and addresses are called on to respond not only with trust in God’s promises but with lives that begin to bear fruit from their fellowship with God. The relation of God to his people is summed up in various covenants that God makes with people. A covenant between two human beings is a binding commitment obliging them to deal faithfully with one another (as with Jacob and Laban in Gen. 31:44). When God makes a covenant with man, God is the sovereign, so he specifies the obligations on both sides. “I will be their God” is the fundamental obligation on God’s side, while “they shall be my people” is the fundamental obligation on the human side. But then there are variations in the details.

例如，當神呼召亞伯蘭的時候，祂說：“你要離開本地、本族、父家，到我指示你的地方去。”（創12：1）這個吩咐具體指明了亞伯蘭的義務，這是人這邊的責任。上帝也表明祂這邊會作的：“我必使你成為大國，賜福給你，使你的名為大，你也必使別人得福。”（創12：2）神的承諾是以應許、賜福與咒詛的形式出現的。應許和賜福指向基督，祂是諸多應許的應驗，以及最後祝福的來源。諸多的咒詛則指向基督為人擔當了咒詛以及祂將要執行的審判與對罪的咒詛，特別是在第二次再來時會發生的。For example, when God first calls Abram he says, “Go from your country and your kindred and your father’s house to the land that I will show you” (Gen. 12:1). This commandment specifies an obligation on the part of Abram, an obligation on the human side. God also indicates what he will do on his part: “And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing” (Gen. 12:2). God’s commitment takes the form of promises, blessings, and curses. The promises and blessings point forward to Christ, who is the fulfillment of the promises and the source of final blessings. The curses point forward to Christ both in his bearing the curse and in his execution of judgment and curse against sin, especially at the second coming.

人在聖約這邊的義務也和基督有關。基督是完全的人，也是完全的神。身為人，祂與祂的百姓同樣站在人這邊。祂藉著完全的順服（來5：8），成全了神的聖約的責任。祂在復活與升天中接受了順服的獎賞（腓2：8-11）。因此，在舊約聖約中，人這邊的責任指向了祂的成就。The obligations on the human side of the covenants are also related to Christ. Christ is fully man as well as fully God. As a man, he stands with his people on the human side. He fulfilled the obligations of God’s covenants through his perfect obedience (Heb. 5:8). He received the reward of obedience in his resurrection and ascension (see Phil. 2:9–10). The OT covenants on their human side thus point forward to his achievement.

基督藉著處理了神對罪的震怒，將本來與神隔離的處境，變成一個和平的景況。祂使信徒得以與神和好（林後5：18-21；羅5：6-11）。祂也帶來個人與神親密的關係，以及成為神的兒女的特權（羅8：14-17）。這個親密的關係正是舊約的諸約所期盼的。在以賽亞書，神甚至宣告說，祂的僕人彌賽亞，會成為眾民的約（賽42：6；49：8）。By dealing with the wrath of God against sin, Christ changed a situation of alienation from God to a situation of peace. He reconciled believers to God (2 Cor. 5:18–21; Rom. 5:6–11). He brought personal intimacy with God, and the privilege of being children of God (Rom. 8:14–17). This intimacy is what all the OT covenants anticipated. In Isaiah, God even declares that his servant, the Messiah, will be the covenant for the people (see Isa. 42:6; 49:8).

後裔 Offspring

我們大可把焦點放在舊約的聖約的一個特別元素，也就是關於後裔的應許上。當神與亞伯蘭立約的時候，祂呼召他：“你要在我面前行事為人；你要作完全人。”（創17：1）這是人在約中的義務。在神的那面，祂應許要使亞伯蘭成為“多國的父”（創17：4），並將他改名為“亞伯拉罕”（創17：5）。這個與亞伯拉罕所立的約，實際上超越了亞伯拉罕，延伸到他的後裔：“我要與你，和你世世代代的後裔，堅立我的約，成為永遠的約，使我作你和你的後裔的　神。我要把你現在寄居的地，就是迦南全地，賜給你和你的後裔，作永遠的產業，我也要作他們的　神。”（創17：7-8）It is worthwhile to focus on one specific element in OT covenants, namely, the promise concerning offspring. In making a covenant with Abram, God calls on him to “walk before me, and be blameless” (Gen. 17:1). That is a human obligation in the covenant. On the divine side, God promises that he will make Abram “the father of a multitude of nations” (Gen. 17:4), and he renames him Abraham (Gen. 17:5). The covenant with Abraham in fact extends beyond Abraham to his posterity: “And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God” (Gen. 17:7–8).

神對亞伯拉罕的應許，在舊約中是非常重要的，因為它們是以色列國家的基礎。亞伯拉罕之後的歷史表明，亞伯拉罕生了一個兒子以撒，應驗了神對撒拉的應許。以撒是神對後裔的應許的直接結果，他會繼承那地。以撒也生了一個兒子，雅各，而雅各成為十二個兒子的父親。這十二個兒子繁衍成為以色列的十二支派。以色列這個國家成為神所應許的後裔的下一個階段。The promises made to Abraham are exceedingly important within the OT because they are the foundation for the nation of Israel. The history after Abraham shows that Abraham had a son, Isaac, in fulfillment of God’s promise to Sarah. Isaac was the immediate result of God’s promise of offspring who will inherit the land. Isaac in turn had a son, Jacob, and Jacob was the father of 12 sons who in turn multiplied into the 12 tribes of Israel. The nation of Israel became the next stage in the offspring that God promised.

但這與基督有何關聯呢？正如馬太福音的家譜（太1：1）所表明的，基督是大衛和亞伯拉罕的後裔。基督是亞伯拉罕的後裔。事實上，祂是那個特別強調的後裔：“那些應許本來是給亞伯拉罕和他的後裔的。　神並沒有說‘給眾後裔’，好像指著多數；而是說‘給你的一個後裔’，指著一個，就是基督。”（加3：16；見創22：15-18的注解）

神告訴亞伯拉罕要“在我面前行事為人；你要作完全人。”（創17：1）But how does this relate to Christ? Christ is the descendant of David and of Abraham, as the genealogy in Matthew indicates (Matt. 1:1). Christ is the offspring of Abraham. In fact, he is the offspring in a uniquely emphatic sense: “Now the promises were made to Abraham and to 25 Overview of the Bible his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ” (Gal. 3:16; see notes on Gen. 22:15–18). Abraham was told to “walk before me, and be blameless” (Gen. 17:1).

亞伯拉罕基本上是個有信心的人，他信神（加3：9；來11：8-12，17-19）。但是亞伯拉罕也有他的失敗與罪孽。誰能在神面前行事為人完全無可指責呢？不是亞伯拉罕，也不是地上的任何人，唯有基督自己（來4：15）。所有亞伯拉罕的“後裔”，最終都無法成為完全人。因此亞伯拉罕之約和基督之間，有著牢不可破的關聯。基督是那最終極的後裔，是其他的後裔所指向的。我們可以列出這個後裔的清單：以撒，雅各，然後是雅各的眾子。在這些兒子當中，猶大是他們的領袖，會擁有王權（創49：10）。大衛是亞伯拉罕和猶大的後裔；所羅門是大衛的後裔。然後是羅波安以及其他從大衛和所羅門而出的子嗣（太1：1-16）。Abraham was basically a man of faith who trusted God (Gal. 3:9; Heb. 11:8–12, 17–19). But Abraham also had his failures and sins. Who will walk before God and be blameless in an ultimate way? Not Abraham. Not anyone else on earth either, except Christ himself (Heb. 4:15). All the other candidates for being “offspring” of Abraham ultimately fail to be blameless. Thus the covenant with Abraham has an unbreakable tie to Christ. Christ is the ultimate offspring to whom the other offspring all point. One may go down the list of offspring: Isaac, Jacob, then the sons of Jacob. Among these sons, Judah is their leader who will have kingship (Gen. 49:10). David is the descendant of Abraham and Judah; Solomon is the descendant of David; and then comes Rehoboam and the others who descend from David and Solomon (Matt. 1:1–16).

基督不止是他們所有人的後裔，擁有合法的地位，祂也超越他們所有的人，成為那獨特、無可指摘的後裔。藉著基督，信徒能與祂聯合，使他們能成為“亞伯拉罕的後裔”（加3：29）。所有的信徒，不論是猶太人或外邦人，成為神對亞伯拉罕和他的後裔所應許承受產業的：“並不分猶太人或希臘人，作奴僕的或自由人，男的或女的，因為你們在基督耶穌裡都成為一體了。如果你們屬於基督，就是亞伯拉罕的後裔，是按照應許承受產業的了。”（加3：28-29）Christ is not only the descendant of all of them by legal right; he is also superior to all of them as the uniquely blameless offspring. Through Christ believers are united to him and thereby themselves become “Abraham’s offspring” (Gal. 3:29). Believers, Jews and Gentiles alike, become heirs to the promises of God made to Abraham and his offspring: “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:28–29).

基督：末後的亞當 Christ as the Last Adam

基督不只是亞伯拉罕的後裔，更必須回溯到更早的時間、神更早的應許——女人的後裔——上：“我要使你和女人彼此為仇，你的後裔和女人的後裔，也彼此為仇，女人的後裔要傷你的頭，你要傷他的腳跟。”（創3：15）戰勝蛇，即戰勝邪惡，並且扭轉罪的效果，乃是透過女人的後裔而成就的。我們可以追溯這後裔，從夏娃所生的塞特與他敬虔的子嗣，透過挪亞，然後到亞伯拉罕──神的應許有了具體的形式，是出自亞伯拉罕的後裔（見路3：23-38，往上追溯耶穌的家譜一直到亞當）。如此，基督不只是亞伯拉罕的後裔，而且是末後的亞當（林前15：45-49）。和亞當一樣，耶穌代表所有屬祂的人，而祂會扭轉亞當墮落的效果。Christ is not only the offspring of Abraham, but— reaching back farther in time to an earlier promise of God—the offspring of the woman: “I will put enmity between you [the serpent] and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Gen. 3:15). The conquest over the serpent, and therefore the conquest of evil and the reversal of its effects, is to take place through the offspring of the woman. One can trace this offspring down from Eve through Seth and his godly descendants, through Noah, and down to Abraham, where God’s promise takes the specific form of offspring for Abraham (see Luke 3:23–38, which traces Jesus’ genealogy all the way back to Adam). Thus Christ is not only the offspring of Abraham but the last Adam (1Cor. 15:45–49). Like Adam, he represents all who belong to him. And he reverses the effects of Adam’s fall.

影子，預示，與“預表” Shadows, Prefigures, and “Types”

新約不斷地提到基督和祂所帶來的救恩。那是很明顯的。不明顯的是，舊約亦是如此，只不過它是以期待的方式來表達的。它給我們將要來的事情的“影像”和“預表”（見林前10：6，11；來8：5）。The NT constantly talks about Christ and the salvation that he has brought. That is obvious. What is not so obvious is that the same is true of the OT, though it does this by way of anticipation. It gives us “shadows” and “types” of the things that were to come (see 1 Cor. 10:6, 11; Heb. 8:5).

例如，林前10：6指出，以色列人在曠野所經歷的事件，是“我們的鑒戒”。而林前10：11說：“這些事發生在他們身上，作為鑒戒，並且記下來，為了要警戒我們這些末世的人。”這兩處經文，“借鑒”（example）的希臘文都是 typos，也就是英文“type”（預表）的來源（比較羅5：14）。For example, 1 Corinthians 10:6 indicates that the events the Israelites experienced in the wilderness were “examples for us.” And 1 Corinthians 10:11 says, “Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.” In 1 Corinthians 10:6 and 11, the Greek word for “example” is typos, from which derives the English word “type” (cf. Rom. 5:14).

在神學語言中，“預表”是一個特別的例子、象徵或圖像，是神事先設計好的，祂把這個“預表”放在歷史稍早的時間點上，以便指向一個後來的、更大的應驗。舊約的動物獻祭預示著基督最後的獻祭。所以，這些動物的獻祭就是基督的“預表”（types）。聖殿作為神的居所，也預示著基督，祂是神最後的“居所”（dwelling place），藉著祂，神與祂的子民同在（太1：23；約2：21）。舊約祭司是基督的預表，祂是最後的大祭司（來7：11～8：7）A “type,” in the language of theology, is a special example, symbol, or picture that God designed beforehand, and that he placed in history at an earlier point in time in order to point forward to a later, larger fulfillment. Animal sacrifices in the OT prefigure the final sacrifice of Christ. So these animal sacrifices were “types” of Christ. The temple, as a dwelling place for God, prefigured Christ, who is the final “dwelling place” of God, and through whom God comes to be with his people (Matt. 1:23; John 2:21). The OT priests were types of Christ, who is the final high priest (Heb. 7:11–8:7).

在基督裡的應驗是很明顯的（弗1：10；林後1：20）。但是在新約中那些“在基督裡”的人，也就是以信心信靠祂，並且經歷到與祂相交和祂的福分的人，會得到祂所成就的恩益，因此，我們也可以在舊約中發現這些指向新約教會的期望或“預表”。例如，舊約的聖殿不只是預示基督──祂的身體就是聖殿（約2：21），而且預示著教會，教會也被稱為聖殿（林前3：16-17），因為聖靈住在裡面。有些舊約的象徵也特別指向救恩的完成，那是在新天新地才會實現的（彼後3：13；啟21：1～22：5）。舊約的耶路撒冷預示著那將要“從天上由　神那裡降下來”的新耶路撒冷（啟21：2）。Fulfillment takes place preeminently in Christ (Eph. 1:10; 2 Cor. 1:20). But in the NT those people who are “in Christ,” who place their trust in him and experience fellowship with his person and his blessings, receive the benefits of what he has accomplished, and therefore one can also find anticipations or “types” in the OT that point forward to the NT church, the people in the NT who belong to Christ. For example, the OT temple not only prefigured Christ, whose body is the temple (John 2:21), but prefigured the church, which is also called a temple (1Cor. 3:16–17), because it is indwelt by the Holy Spirit. Some OT symbols also may point forward especially to the consummation of salvation that takes place in the new heaven and the new earth yet to come (2Pet. 3:13; Rev.21:1–22:5). Old Testament Jerusalem prefigured the new Jerusalem that will come “down out of heaven from God” (Rev. 21:2).

中保基督 Christ the Mediator

聖經明確地表明，自從亞當犯罪墮落後，罪和罪的後果就變成人類普遍的問題。這是整本聖經一貫的主題。罪是對上帝的背叛，配得到死亡的刑罰：“罪的工價就是死”（羅6：23）。神是聖潔的，任何一個有罪的人──包括像摩西這樣的偉人──都無法站立在神的面前而不會滅亡：“你不能看我的臉，因為沒有人看見了我還能活著。”（出33：20）有罪的人需要一個中保（mediator），代表他來到神的面前。基督同時是神和人，且是完全無罪的，所以是唯一能如此事奉的：“因為　神只有一位，在　神和人中間也只有一位中保，就是降世為人的基督耶穌。 祂捨了自己作萬人的贖價，到了適當的時候，這事就證實了。”（提前2：5-6）The Bible makes it clear that ever since the fall of Adam into sin, sin and its consequences have been the pervasive problem of the human race. It is a constant theme running through the Bible. Sin is rebellion against God, and it deserves death: “the wages of sin is death” (Rom. 6:23). God is holy, and no sinful human being, not even a great man like Moses, can stand in the presence of God without dying: “you cannot see my face, for man shall not see me and live” (Ex. 33:20). Sinful man needs a mediator who will approach God on his behalf. Christ, who is both God and man, and who is innocent of sin, is the only one who can serve: “there is one mediator between God and men, the man Christ Jesus, who gavehimself as a ransom for all” (1Tim. 2:5–6).

從一個終極的角度來看，雖然中保只有一位，但是從一個次要的角度來看，舊約中的許多人物也充當了一些中保的功能。摩西是其中之一。他上到西乃山上與神會面，而所有其他的百姓在山底下等候（出19章）。當以色列百姓聽到神在山上發出來的聲音感到極度害怕時，他們從那時起，就要求摩西把神的話帶給他們（出20：18-21）。神答應了這樣的安排，讓摩西把祂的話帶給百姓（申5：28-33）。Though there is only one mediator in an ultimate sense, in a subordinate way various people in the OT serve in some kind of mediatorial capacity. Moses is one of them. He went up to Mount Sinai to meet God while all the people waited at the bottom of the mountain (Exodus 19). When the people of Israel were terrified at hearing God’s audible voice from the mountain, they asked for Moses to bring them God’s words from then on (Ex. 20:18–21). God approved of the arrangement involving Moses bringing his words to the people (Deut. 5:28–33).

但是，如果只有一個中保，如同提前2：5所說的，摩西怎麼可能符合這個要求呢？摩西不是那最終的中保，而是“預示”（prefigured）了基督中保的本質。因為摩西是有罪的，如果沒有神的赦免，他不可能在神的面前存活，也就是說，必須有一位無罪的中保來代表他。根據神的計劃，神讓摩西進入祂的同在中，只因為基督將要到來，為摩西贖罪。基督工作的恩益被提前算到摩西的頭上，這對所有舊約的聖徒而言，都是適用的。若非如此，他們怎麼可能得救呢？神是完全聖潔的，他們都必需是完全的。因為那將要來的基督的緣故，完全被算在他們頭上了，這完全是恩典。But if there is only one mediator, as 1Timothy 2:5 says, how could Moses possibly serve in that way? Moses was not the ultimate mediator, but he prefigured Christ’s mediation. Because Moses was sinful, he could not possibly have survived the presence of God without forgiveness, that is, without having a sinless mediator on his own behalf. God welcomed Moses into his presence only because, according to the plan of God, Christ was to come and make Overview of the Bible 26 atonement for Moses. The benefits of Christ’s work were reckoned beforehand for Moses’ benefit. And so it must havebeen for all the OT saints. How could they havebeen saved otherwise? God is perfectly holy, and they all needed perfection. Perfection was graciously reckoned to them because of Christ, who was to come.

這意味著整個舊約和新約一樣，得救只能通過一種方法。只有基督能拯救我們。“除了祂以外，別無拯救，因為在天下人間，沒有賜下別的名，我們可以靠著得救。”（徒4：12）舊約中所有得救的例子都是倚靠基督。而在舊約中，救恩通常要透過一個中保──站在神與人之間的一個人或者一種制度。舊約中所有微小的中保的事例都是在預示基督。如果不是這樣，有其它可能嗎？因為只有一個中保，只有一條得救的道路。

That means that there is only one way of salvation, throughout the OT as well as in the NT. Only Christ can save us. “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The instances of salvation in the OT all depend on Christ. And in the OT, salvation frequently comes through a mediator, a person or institution that stands between God and man. All the small instances of mediation in the OT prefigure Christ. How else could it be, since there is only one mediator and one way of salvation?

所以，當我們特別注意 神帶來拯救的例子 ，以及 一個站在神與人之間的中保 的例子，我們對聖經的統一性的認識就會增加。這些事例不止包括神以個人性的交往，屬靈的親密，以及永生的應許的形式所帶來的屬靈上的拯救，它們還包括暫時的、外在的拯救──肉體上的“得救”，這預示著屬靈上的得救。的確，得救不只是屬靈上的。基督徒殷切盼望身體的復活，也盼望一個“新天新地，有公義在那裡居住。”（彼後3：13）個人的救恩是從心靈的更新開始的，但在末了的時候，會是全面而且是在全宇宙的範圍的。舊約所注意的雖然是實質的地、實質的財富與實質的身體健康，其實是盼望在新天新地中信徒實質的昌盛。So understanding of the unity of the Bible increases when one pays attentionto instances where God brings salvation, and instances where a mediator stands between God and man. These instances include not only cases where God brings spiritual salvation in the form of personal fellowship, spiritual intimacy, and the promise of eternal life with God. They also include instances of temporal, external deliverance—“salvation” in a physical sense, which prefigures salvation in a spiritual sense. And indeed, salvation is not merely spiritual. Christians look forward to the resurrection of the body and to “new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13). Personal salvation starts with renewal of the heart, but in the end it will be comprehensive and cosmic in scope. The OT, when it pays attention to physical land and physical prosperity and physical health, anticipates the physicality of the believer’s prosperity in the new heavens and the new earth.

舊約裡中保的事例還包括先知，君王與祭司。先知 把神的話帶給神的子民。君王，當他們順服神的時候，使百姓接受神的治理。祭司 代表百姓來到上帝的同在當中。基督是那最後的先知、君王和祭司，祂最終應驗了這三個職分（來1：1-3）。我們也可以查看 智慧人，他把神的智慧帶給其他人；戰士，拯救人脫離敵人的手；以及 歌唱者，代表百姓把讚美呈獻給神，並對百姓述說神的屬性。Instances of mediators in the OT include prophets, kings, and priests. Prophets bring the word of God from God to the people. Kings, when they submit to God, bring God’s rule to bear on the people. Priests represent the people in coming before God’s presence. Christ is the final prophet, king, and priest who fulfills all three functions in a final way (Heb. 1:1–3). One can also look at wise men, who bring God’s wisdom to others; warriors, who bring God’s deliverance from enemies; and singers, who bring praise to God on behalf of the people and speak of the character of God to the people.

中保不止是透過人物，也透過各種制度。聖約 扮演了一個中保的角色，把神的話帶給百姓。 聖殿 把神的同在帶給百姓。動物的獻祭 把神的赦罪帶給百姓。在閱讀聖經時，我們應該查考有哪些方法是神透過那些祂所設立的 管道/途徑 （means），把祂的話和祂的同在帶給百姓的。所有的這些途徑都執行了某種中保的角色，因為只有一個中保，而很清楚地，它們都指向基督。Mediation occurs not only through human figures, but through institutions. Covenants play a mediatorial role in bringing God’s word to the people. The temple brings God’s presence to the people. The animal sacrifices bring God’s forgiveness to the people. In reading the Bible one should look for ways in which God brings his word and his presence to people through means that he establishes. All these means perform a kind of mediatorial role, and because there is only one mediator, it is clear that they all point to Christ.

（附錄：An Interview about Biblical Theology with Vern Poythress

http：//www.esvstudybible.org/blog/wp-content/uploads/2008/09/poythress-interview.pdf）