舊約、新約聖經中的聖靈TheSpirit in the Old and New Testament
作者：Nicholas T. Batzig
譯者：駱鴻銘
有一個重大問題一直困擾著教會歷史上的神學家們，那就是與聖靈在新約聖經時期的工作相比，聖靈在舊約聖經時期的角色究竟是什麼。聖經很清楚地教導說，聖靈在這兩個時期都使救恩在信徒的生命中發揮果效；然而，聖經似乎也暗示，祂在這兩個時期運行的方式有著重大的差異。在嘗試回答這個問題的答案中，有一些答案會讓部分神學家主張說，在一些特定的時刻，即舊約聖經時期，聖靈只賜給了先知、祭司、君王，使他們能完成特殊的工作。此外，有些人主張在這兩個救贖工作的時期，聖靈的運行是不連貫的，這是因為聖靈在舊約聖經時期似乎在信徒身上是來來去去的，對比於新約聖經時期，聖靈永遠與信徒同在。然而，這些解釋無論從表面上看來如何順理成章，卻無法通過整本聖經或整個救贖歷史的本質的檢驗。所以，究竟聖經是如何交代聖靈在這兩個時期在救贖歷史上和人類經驗上的連貫性，及其間斷性呢？
One
of the great questions that has plagued theologians throughout church history
is that which concerns the role of the Holy Spirit in the Old Testament by way
of contrast with His work in the New Testament. The Scriptures clearly teach
that Spirit effects salvation in the lives of believers in both eras; however,
it also seems to suggest that there is a significant difference in the way in
which He worked in both eras. Some of the attempts to answer the questions have
led theologians to suggest that the Holy Spirit was only given to Prophets,
Priests and Kings, for a special work at special times, in the Old Testament
era. Additionally, some have suggested that the discontinuity between the
Spirit’s work in the two economies subsists in the way in which the Holy Spirit
seems to have come and gone from believers in the Old Testament in contrast
with abiding with believers in the New. However palatable these explanations
may appear to be on the surface, neither stand the scrutiny of Scripture or the
nature of redemptive history on the whole. So what exactly does the Scripture
teach about the redemptive-historical and experiential continuity and
discontinuity of the Spirit’s work in both eras?
傅格森（Sinclair Ferguson）在他關於聖靈的講座（威斯敏斯特神學院講座系列，共37講）中——通過解經、聖經神學、系統神學——解釋了新、舊約聖經中有關聖靈工作的教導。傅格森提出了以下的觀察：
In
his 37 part Westminster Theological Seminary series on the Holy Spirit,
Sinclair Ferguson explained–by means of exegetical, systematic and
biblical-theological categories–the essential biblical teaching of the work of
the Spirit in the Old and New Testament. Ferguson made the following
observations:
1. 上帝在新、舊約聖經工作的形式和豐富的內容是由聖靈塑造的。聖靈在祂外在的工作（opera ad extra）上（即，三一神外在的活動），塑造了上帝在時間中所有工作的外形，並賦予其果效。對聖經中所描繪的上帝的主要工作來說——即創造和救贖大工——都是如此。上帝乃是靠著聖靈的大能、藉著聖子，創造了諸世界。同樣，也藉著聖子使新創造得以實現。這在新、舊約聖經中都可以見到。
1.
The Holy Spirit Gives Form and Fullness to the Work of God in the Old and New
Testament. In the opera ad extra (i.e. the external activity of the Trinity),
the Holy Spirit gives shape and efficacy to all of God’s work in time. This is
so with regard to all the major activities of God described in
Scripture–namely, in the work of creation and redemption. It is by the power of
the Holy Spirit that the Father creates the worlds through the Son. Likewise,
it is by the power of the Holy Spirit that the Father brings about the new creation
through the Son. This is seen in both the Old and New Testaments.
2. 相對來說，聖靈的同在和職事在舊約聖經中是隱藏的。奧古斯丁曾解釋道：「原本隱藏在舊約（聖經是）中的，在新約裏被啟明出來」。大體來說，這適用於三位一體的真理。然而，對聖靈和基督來說，更是如此。聖靈的身分及其職事的豐富，都是在舊約聖經中逐漸啟示出來的，且越來越精彩。正如我們論到聖子時——呼應希伯來書第一章的話——可以說，上帝透過先知多次多方地曉諭列祖，我們對聖靈的身分和職事，也可以說完全同樣的話。
2.
The Presence and Ministry of the Spirit is Relatively Hidden in the Old
Testament. Augustine once explained, “What lies hidden in the Old is revealed
in the New.” This is true of the Trinity in general. However, it is no less
true of the Spirit than it is of Christ. The revelation of both the personal
identity and the fulness of the ministry of the Holy Spirit takes place within
the Old Testament progressively and cumulatively. Just as we can say–echoing
the words of Hebrews 1–of the Son that God has revealed Himself in many
fragmentary ways to the fathers by the prophets, so we can say exactly the same
thing about the identity and ministry of the Holy Spirit.
聖靈的啟示和聖子的啟示，其漸進展開的過程是等量齊觀的。以賽亞書六十三章9-14節為我們提供了聖靈在出埃及時的工作一系列的參考資料。以賽亞在第六十三章所說的，是緊跟著這個事實的，即他已經領受了上帝有關彌賽亞和耶和華僕人職事的啟示。只有在這個真理的光照下，我們才能明白聖靈在先前啟示裏的工作是何等的豐富。
The
unfolding of the revelation of the Spirit is commensurate with the unfolding of
the revelation of the Son. Isaiah 63:9-14 provides us with a series of
references to the work of the Spirit in the Exodus. What Isaiah says in chapter
63 is riding on the heals of the fact that he had received the revelation of
God about the Messianic ministry and the Servant of the Lord. It is only in the
light of this truth that we come to see the riches of how the Spirit was at
work in previous revelation.
3. 聖靈在五旬節時降臨，是末日已經到來的有形記號。末世的權能顯明在聖靈在五旬節的降臨上。舊約聖經預言一個復興的時代。約珥書第二章在這方面具體說明了聖靈的工作。聖靈在五旬節時降臨，是末日已經來臨的有形記號，也說明末世的權能已經被釋放出來了。五旬節開啟了末日，彌賽亞時代已經入侵到了今世。
3.
The Coming of the Spirit on Pentecost is the Visible Sign that the Last Days
Have Come. The powers of the age to come have been manifested in the coming of
the Spirit on Pentecost. The Old Testament predicts an era of restoration. Joel
2 specifically speaks of the work of the Spirit in this regard. The coming of
the Spirit on Pentecost is the visible sign that the last days have now come
and that the powers of the world to come have now been released. What Pentecost
inaugurates is the invasion of the last days, the Messianic age, into the
present day.
4. 五旬節是一個記號，標記出聖靈恩賜要賜給萬民的先知預言已經得著應驗。和摩西時期的聖約施行相比，聖靈如今沒有分別地澆灌在萬民身上，聖靈在新盟約中的施行，其最特殊之處是聖靈的澆灌是普世性的。聖靈的職事沒有地理或種族的限制。使徒行傳第二章必須從上帝要倒轉巴別塔這個角度來理解。既然基督已經作為祂子民的代表，升到天上與上帝同在，變亂口音和列國之間的隔閡就不再有了，相反的，語言和列國都在耶穌基督合一的福音裏得到了統一。耶穌藉著祂的復活，已經從父神那裏領受了所應許的聖靈。彼得帶我們到五旬節的舞台後方，從基督論的角度向我們解釋。詩篇第二篇的應許，即父神應許聖子，若聖子求聖父，聖父就會把列國賜給祂作基業，這在五旬節時得到了應驗。基督的工作不是在升天時就完成了。祂已經從父神領受了所應許的聖靈。而祂從父神所領受的聖靈，就是祂澆灌在凡有血氣的人身上的聖靈。五旬節所發生的事，就是一個新人類（a new humanity）的創造——得榮耀的基督靠著聖靈，將生命之氣吹入到這個新人類當中。
4.
Pentecost marks the fulfillment of the prophesied universal gift and
distribution of the Spirit. By contrast with the Mosaic administration, the
Spirit is now poured out on all people without distinction. What is distinctive
of the New Covenant administration of the Spirit is the universality of the
pouring out of the Spirit. There is no geographical or ethnic restriction with
regard to the ministry of the Spirit. Acts 2 is meant to be understood as the
divine reversal of Babel. Since Christ has ascended as the representative of
His people into the presence of God there is not now the confusing of tongues
and the separating of the nations, but the unifying of tongues and the unifying
of the nations in the unity of the Gospel of Jesus Christ. The resurrected
Jesus has received from the Father the promised Holy Spirit. Peter takes us
behind the scenes of Pentecost and explains it Christologically for us. The
promise of Psalm 2–the Father promising the Son that if the Son will ask of
Him, He will give Him the nations for His inheritance–is being fulfilled at
Pentecost. The work of Christ did not finish at the ascension. He has received
from the Father, the Holy Spirit who was promised. And, it is the Spirit He has
received from the Father, who He has poured out on all flesh. What is taking
place at Pentecost is the creation of a new humanity–by the glorified Christ
breathing life into the new humanity by the Spirit.
耶利米書三十一章關於新盟約應許，其核心是：在新盟約中，我們不需要任何人教導我們，所有的人都要認識主。約翰在約翰壹書第二章27節重新提到這點。當然，這不是說我們在新盟約的教會中不再需要教師了。約翰不可能是指上帝賜給祂子民的獨特恩賜（弗四11），相反，祂是重提耶利米書三十一章的應許，說新盟誓約的應許在基督裏應驗了，這是聖靈所賜的，好叫上帝所有的子民可以說預言，即所有上帝的子民在耶穌基督裏可以有直接認識上帝的管道。相對的，在舊盟約裏，上帝的知識都要透過媒介。舊約時代的治理有許多的中保，而在新約聖經當中，只有一個中保，那就是耶穌基督。在福音裏，耶穌基督會直接光照我們的悟性。
The
core promise of the New Covenant in Jeremiah 31 is that, in the New Covenant,
we won’t “need anyone to teach” us–we will all know the Lord. John picks up on
this in 1 John 2:27. This, of course, doesn’t mean that we don’t need teachers
in the New Covenant church. John cannot be referring to the distinctive gifts
God gives His people (Eph. 4:11). Rather, he is picking up the promise of
Jeremiah 31 and saying that the New Covenant promise is fulfilled in Christ and
given by the Spirit so that all God’s people, in this sense, prophecy—i.e. that
all of God’s people have access to the immediate knowledge of God in Jesus
Christ. Whereas, in the Old Testament the knowledge of God was always mediated.
In the Old economy, there were many mediators. In the New Testament, there is
only one mediator, Jesus Christ. In the Gospel, our understanding is
immediately illuminated by Jesus Christ.
5. 五旬節的聖靈恩賜是外在的記號，說明摩西之約的治理，其獨特卻暫時的特色已經被廢除了。聖靈是榮耀的靈。聖靈是從上帝的榮耀那裏臨到我們的；要帶我們到上帝的榮耀那裏；並且在我們裏面運行，祂就是上帝的榮耀。在伊甸園，人的任務是展現並反射上帝的榮耀。將上帝的榮耀從伊甸園擴展到全地，預示著上帝的榮耀會在亞當身上得到擴展，並擴展到全宇宙。
5. The
Gift of the Spirit at Pentecost is the External Sign of the Abrogation of the
Distinctive but Temporary Features of the Mosaic Covenantal Economy. The Spirit
is the Spirit of Glory. The Spirit is the One who comes to us from the glory of
God, brings us to the glory of God and works within us, nothing less than the
glory of God. In Eden, man’s task was to express and reflect the glory of God.
That expansion of Divine glory from Eden to the whole earth is anticipatory of
the manifestation of the expansion of Divine glory in Adam and throughout the
whole cosmos.
五旬節的聖靈恩賜是說明一個事實，即摩西時期的治理，其暫時性的特點，如今已經完成了它們的功用，在基督裏已經達到高峰，已經被廢棄了。當早期教會試圖要理解這點在新盟約時代要如何生效，使徒必須努力解答這點。舊盟約的治理，其界限已經被打破了。舊約聖經書頁裏所預期的聖靈的工作，有一種很清楚的「尚未」的特性。我們在聖靈降在七十個先知身上這件事上可以看到這點（民十一24-30）。摩西關於上帝的靈降在那七十個人身上所說的話（「惟願耶和華的百姓都受感說話！願耶和華的把祂的靈降在他們身上」，到了新盟約時代才得著了應驗。舊盟約的界限在新盟約裏，才被聖靈打破了。摩西明白，在舊約的治理裏，他所期待的無法實現。但如今，摩西所盼望的，而在摩西時期的施行中所無法實現的，基督都靠著聖靈完成了。
The
gift of the Spirit on the day of Pentecost is indicative of the fact that the
distinctive temporary features of the Mosaic economy have now fulfilled their
function, having been consummated in Christ, and having been rendered obsolete.
The Apostles had to grapple with this as the early church tries to get a handle
with how this all works out in the New Covenant era. The boundaries of the Old
Covenant economy are broken.There is a clear not-yet-ness to the work of the
Spirit that is being anticipated in the pages of the Old Testament. We see this
in the Spirit coming down on the 70 prophets (Num. 11:24-30). What Moses says
about God’s Spirit coming down on the 70 (“I wish that all the Lord’s people
were prophets and that the Lord would put His Spirit upon them”) is only
fulfilled in the New Covenant era. The boundaries of the Old Covenant are
broken by the Spirit in the New. Moses realized that, in the Old economy, what
he aspired to could not deliver. But now, what Moses longed for and could not
deliver under the Mosaic administration, Christ now does by the Spirit.
6. 聖靈的恩賜，將所應許的、但上帝的百姓在舊盟約時代尚未經歷到的應驗，賜給了新約教會。既然基督作為第二個亞當已經升到父神的右邊，聖靈的工作就是要藉著整個宇宙來彰顯上帝的榮耀。既然亞當被造是聖潔的，祂就是為了一個末世性的眼光而被造的。祂被造是要成為一個盼望著那日帶來的人，那時上帝的榮耀會充滿遍地，好像水充滿洋海一般。上帝的榮耀從伊甸園擴展到全地，預示著上帝在亞當身上的榮耀會擴展到全宇宙。基督作為第二個亞當和末世性的人，應驗了、且教導我們第一個亞當所應該作的，和通過祂的順服所應當完成的。
6.
The Gift of the Holy Spirit gives the New Covenant church the fulfillment of
what was promised but not yet experienced by God’s people in the days of the
Old Covenant. The work of the Spirit, now that Christ–as the second Adam–has
ascended to the right hand of the Father, is to manifest the glory of God
throughout the whole cosmos. As Adam was created holy, he was created with an
eschatological vision. He was created as one who was to look forward to the day
when the glory of God will cover the earth as the waters cover the sea. That
expansion of glory from Eden to the whole earth is anticipatory of the Divine
glory in Adam and throughout the whole cosmos. What Christ, as the second Adam
and eschatological man, fulfills, teaches us what Adam, the first man, was to
do and accomplish in his obedience.
所有這些都藉著耶穌完成了，祂擔當了我們虧缺了上帝榮耀所應得的刑罰。祂穿上了因為失去了上帝的榮耀所造成的人性的污點，然後在復活中加以修補。這是新約聖經解釋我們的救贖時所說明的兩個要素。基督的復活是基督的第一個階段，這個新人——末後的亞當和第二個人——進入到為亞當起初被造時所準備的榮耀裏，並親自體現這個榮耀。得榮耀並升天的基督，如今將榮耀的聖靈澆灌著祂普世的教會身上。
All
of this is accomplished by Jesus bearing the punishment due to us because of
what we have done to the glory of God. But, it is more substantially so because
Jesus takes to Himself the marring of humanity that is the consequence of the
loss of the glory of God and then repairs it in the resurrection. These are the
two elements in which the New Testament works in explaining our redemption. The
resurrection of Christ is the first stage of Christ, the new man–the last Adam
and second man–entering into and embodying in Himself the glory for which Adam
was created. The glorified and ascended Christ now pours out the Spirit of
Glory on His church throughout the world.
7. 五旬節部分的意義是耶和華的日子的到來，那時，律法所應許和期盼的，但是靠律法本身無法實現的，如今藉著基督、靠著聖靈的恩賜就得以實現了。到了主後第一世紀那個時期，在猶太人當中，慶祝五旬節已經與慶祝上帝藉著摩西賜下律法是同樣的意思了。在摩西之約裏所尋求的和所盼望的，有一部分已經應驗了。摩西上到耶和華的山，把律法帶下山；如今，手潔心清的耶穌基督也上到律法的山上，藉著帶來救恩而把律法帶下山——不是定罪的律法；基督同時賜給人能力，可以履行律法的命令。五旬節為保羅在羅馬書八章3-4節的對比提供了內容和形體。律法靠自己有所不能行的，在五旬節那日，藉著聖靈，在上帝的子民當中，在個別的基督徒身上，都得著了應驗和果效。這就是救贖歷史的要素。然而，還有一種實驗性質的發展，是保羅會用成為後嗣這樣的話來反思的，即有一種後嗣，其功能比起家中的奴僕好不到哪裡去，還有一種後嗣是完全得著兒子名分的（弗四1以下）。
7.
The significance of Pentecost is, in part, the coming of the day when what the
Law promised and anticipated, but could not–within itself–effect, is effect
through Christ by the gift of the Spirit. By this period in the first century
AD the celebration of Pentecost was imbued with the celebration of the giving
of the law through Moses. There are echoes of fulfillment of what is sought for
and longed for in the Mosaic. Moses ascends the hill of the Lord and brings
down the Law; Now Christ, the one who has clean hands and a pure heart, ascends
the hill of the Law and brings down the Law–not that condemns by brings
salvation, and Christ’s empowering to fulfill the commands of the Law. It is
Pentecost that gives substance and body to the contrast that Paul makes in
Romans 8:3-4. What the law could not effect in its own energy, is fulfilled and
effected among the people of God, in the individual Christian, through the Holy
Spirit on the day of Pentecost. This is the redemptive-historical element.
However, there is also an experimental development that Paul will reflect on in
terms of being an heir–who is functionally no better than a slave in the
house–and an heir that has entered into full sonship (Gal. 4:1 ff.).
8. 在五旬節時的聖靈澆灌是為了一個目的，就是在萬事得著應驗之後，在基督的子民當中高舉得榮耀的基督。當約翰記錄耶穌說，「信我的人就如經上所說：『從他腹中要流出活水的江河來。』」（約七38），耶穌指的是從得榮耀和升天的聖子而來的聖靈。在這個意義上，我們必須理解耶穌以下的陳述，即「那時還沒有賜下聖靈」，是和這個觀念綁在一起的。除非聖父向聖子所應許的聖靈榮耀了聖子，得榮耀的基督才把聖靈差派下來。
8.
The Outpouring of the Holy Spirit at Pentecost serves the purpose of exalting
the glorified Christ in His people after the fulfillment of all things. When
John records Jesus as saying, “Who believes on Him, as the Scripture has said,
out of His heart will flow rivers of living water” (John 7:37) Jesus is
referring to the Spirit coming from the glorified and ascended Son. In this
sense, we must understand Jesus’ following statement, that “the Holy Spirit was
not yet,” ties this idea together. The Holy Spirit could not be sent by the
glorified Christ until the Son was glorified by the Spirit promised to the Son
by the Father.
這點很顯然是兩個治理時期的救贖歷史轉折。按照約翰福音十四章17節的說法，約翰告訴我們，耶穌會到父神那裏，並從父神那裏差派聖靈。耶穌告訴祂的門徒說，他們已經認識這位聖靈，祂與你們同住，並且在你們裏面。耶穌是在教導一個救贖歷史的事實。祂告訴門徒，他們已經認識聖靈，因為他們已經在耶穌自己的生命中看見聖靈的彰顯。耶穌就是聖靈的承載者。如今，他們會認識這位內住的聖靈，在他們的救主身上，已經看見同一位聖靈無限量的彰顯。
This
is, clearly a redemptive historical shift between the two economies. In the
words of John 14:17, John tells us that Jesus would go to the Father and would
send the Spirit from the Father. Jesus tells His disciples that they already
know this Spirit…He lives with you and will be in you. Jesus is teaching a
redemptive-historical truth. He tells the disciples that they already know the
Spirit because they had seen the manifestations of the Spirit in His own life.
Jesus is the bearer of the Spirit. Now, they will know the indwelling of the
same Spirit who they have seen manifested without measure in the life of the
Savior.
儘管關於上帝藉著祂的聖靈在教會中工作的救贖歷史本質，還有許多可以解釋的，但以上所總結的，已經足以說明上帝在新盟約中要把聖靈澆灌在祂子民身上的永恆計劃是多麼地豐富。在我們基督徒的生活中，再怎麼強調這點也不為過。到頭來，正如我們承認，我們的救恩完全要靠主耶穌基督的工作一般，我們也必須承認，我們基督徒的生活和得榮耀，絕對要仰賴聖靈的運行。願我們的上帝讓我們更明白這些奧秘和榮耀的真理。
While
there is so much more to the explanation of the redemptive-historical nature of
God’s work in His church by His Spirit, those outlined above serve to show the
richness of God’s eternal plan in pouring out His Spirit on His people in the
New Covenant. We cannot make too much of this in our Christian life. At the end
of the day, just as we confess that everything depends on the work of the Lord
Jesus Christ for our salvation, so too must we confess that our Christian
living and glorification absolutely depend on the work of the Spirit. May our
God give us deeper understanding in these mysterious and glorious Divine truths.