耶穌如何閱讀聖經How Jesus Read the Scriptures
作者：Nicholas T. Batzig
譯者：駱鴻銘
華腓德（B. B. Warfield）曾經總結過圍繞基督神人二性的奧秘，他寫道：「因祂是人，祂能夠在智慧上成長；因祂是上帝，所以祂從一開始就是智慧本身。」在同一時刻，聖經堅持認為耶穌是昨日、今日、永遠不變的，並且祂在「智慧和身量，並上帝和人喜愛祂的心都一齊增長」（路二52）。 信徒們宣稱理解「因為耶穌是上帝，因而永遠不會改變」是什麼意思，但是他們比較難理解的是，耶穌作為一個真正的人，在智慧上增長的意義。我們通過聖經的一些暗示所發現到的解釋，可能會讓許多基督徒感到驚訝。簡而言之，作為一個人，耶穌需要學習聖經。
B.B.
Warfield once summarized the mystery surrounding the two natures of Christ when
he wrote, “Because he is man he is capable of growth in wisdom, and because he
is God he is from the beginning Wisdom Itself.” The Scriptures, at one and the
same time, insist that Jesus is the same, yesterday, today, and forever, and
that He “increased in wisdom and in stature and in favor with God and man”
(Luke 2:52). Believers profess to understand what it means that Jesus never
changes inasmuch as He is God, but they have a harder time understanding what
it means that Jesus grew in wisdom as a true man. The explanation that we
discover by means of scriptural allusions might surprise many Christians. In
short, as a man, Jesus needed to learn the Scriptures.
耶穌必須像無罪的人之發展能力來成長，以至於祂每年都會增長，在每個階段的人類經歷中都會增長。作為一個十二歲的孩子，耶穌充滿了神的智慧，以至於一個十二歲孩子可以充滿屬靈的智慧和成熟。三十歲時，祂在智慧和屬靈成熟上，比祂十二歲時擁有更大的能力。這並不代表祂曾經有過任何罪惡的缺陷，而只是意味著祂必須作為一個真正的人，在祂的道德、智力和屬靈能力上成長，同時又不會不再是上帝。為了成為我們的代表——第二個亞當和真正的以色列——由於祂神聖的本性，耶穌心甘情願地擱置了祂原先的身分。作為墮落的人，我們需要一位真正屬於人的救贖主。我們需要一位與祂的子民有同樣聖約義務的代表（拉四4），他「也曾凡事受過試探，與我們一樣，只是祂沒有犯罪」（來四15）。
Jesus
had to grow in His capacity for sinless human development to the extent that
one can grow at each age and at each stage of human experience. As a
twelve-year-old, Jesus was filled with divine wisdom to the extent that a
twelve-year-old could be filled with spiritual wisdom and maturity. At age
thirty, He had gained a greater capacity for wisdom and spiritual maturity than
He possessed when He was twelve. This does not mean that He ever had any sinful
deficiency. It simply means that He had to grow in His moral, intellectual, and
spiritual capacities as a true man while at the same time not ceasing to be
God. Jesus willingly laid aside access to what was His by virtue of His divine
nature in order to be our representative—the second Adam and true Israel. As
fallen men, we need a Redeemer who is truly man. We need a representative who
was under the same covenantal obligations as His people (Gal. 4:4) and who was
“tempted as we are, yet without sin” (Heb. 4:15).
作為一個人——作為守約的中保——耶穌必須學習並理解聖經。正如我們需要閱讀舊約一樣，祂也需要閱讀舊約；然而，祂閱讀舊約的方式是獨一無二的，因為它是寫給（to）祂，也是關於（about）祂的。我們可以得出結論，無論何時，耶穌在閱讀聖經時都會知道上帝是為祂寫下了以下真理，而這些真理也是關於祂的。
As a
man—as the covenant-keeping Mediator—Jesus had to study and understand the
Scriptures. He needed to read the Old Testament just as we need to read the Old
Testament; yet, He read the Old Testament uniquely inasmuch as it was written
to Him and about Him. We can conclude that Jesus would have known that God
wrote the following truths to and about Him whenever He read Scripture.
耶穌明白，父神在舊約的啟示中向祂講述了祂永恆的神性、工作和賞賜。父在祂的洗禮中給了兒子以下神聖的肯定：「你是我的愛子；我喜悅你」（路三22）。耶穌需要這話來幫助祂度過曠野裏魔鬼的激烈誘惑。當撒但用三重「你若是上帝的兒子......」（太四3、6；路四3、9）攻擊祂時，耶穌用舊約的經文來反擊，這些經文是以色列人在曠野的流浪中賜給他們的，是宣告以色列人是上帝的兒子身分為基礎的，這兒子身分也是祂在洗禮時從父神那裏領受的。只有當耶穌緊緊抓住祂父親關於祂的位格的話語，也抓住上帝在申命記中，在曠野中對預表性的上帝之子（即以色列；見出四22）所說的話，祂才能勝過那惡者的攻擊。
Jesus
understood that God the Father spoke to Him of His eternal and divine nature,
work, and reward in the Old Testament revelation. The Father gave the Son the
following divine affirmation at His baptism: “You are my beloved Son; with you
I am well pleased” (Luke 3:22). Jesus needed this word to help carry Him
through the fierce temptations of the devil in the wilderness. When Satan
attacked Him with the threefold “If you are the Son of God . . .” (Matt. 4:3,
6; Luke 4:3, 9), Jesus fought back with the Old Testament Scriptures given to
Israel in their wilderness wanderings on the basis of the declaration of
Sonship that He received from the Father at His baptism. It was only as Jesus
held fast to the word of His Father about His person—and to what God had said
in Deuteronomy to the typological Son of God (i.e., Israel; see Ex. 4:22) in
the wilderness—that He was able to overcome the attacks of the evil one.
在希伯來書一章4~14節中，作者至少從舊約中舉了四個例子，其中父神在對神的兒子說話。在詩篇二7中，父告訴子，「你是我的兒子」；在詩篇四五6~7中，祂告訴子，「上帝啊，你的寶座是永永遠遠的」；在詩篇一〇二25~27中，祂告訴子，「你起初立了地的根基」；在詩篇一一〇1中，祂告訴子，「你坐在我的右邊。」父在舊約聖經中對子說了這些話。耶穌將這些看作是祂的父對祂的神性的宣告。這是必要的，以便在祂道成肉身的彌賽亞工作中扶持祂。
In
Hebrews 1:4–14, the writer of Hebrews pulls at least four examples from the Old
Testament in which God the Father is speaking to God the Son. In Psalm 2:7, the
Father tells the Son, “You are my Son”; in Psalm 45:6–7, He tells the Son,
“Your throne, O God, is forever and ever”; in Psalm 102:25–27, He tells the
Son, “Of old you laid the foundation of the earth”; and in Psalm 110:1, He
tells the Son, “Sit at my right hand.” The Father spoke these words to the Son
in the pages of the Old Testament. Jesus read these as declarations from His
Father to Him regarding His divine nature. This was necessary to carry Him on
in His messianic work in the incarnation.
耶穌在舊約中讀到，祂將成為祂百姓之遵行律法的救贖主（比較詩四十7與來十7）。耶穌是耶和華甘心樂意的僕人，祂委身順服祂父的一切誡命，並始終為祂的子民遵行祂父的旨意。
Jesus
read in the Old Testament that He would be the law-keeping Redeemer of His
people (compare Ps. 40:7 with Heb. 10:7). Jesus is the willing Servant of the
Lord who submitted Himself to all of His Father’s commands and who always did
His Father’s will for His people.
耶穌知道神所有的應許首先是向祂作為亞伯拉罕的兒子和大衛的兒子而作的。使徒保羅明確地告訴我們，對亞伯拉罕和他的「後裔」（單數）所作的應許，是對基督所作的，祂就是那後裔，然後才是對其他立約百姓所作的（加三16）。耶穌必須先成為「承受萬有的」（來一1~4），然後相信祂的人才會與祂聯合，而成為「承受萬有的」。使徒保羅解釋說，「上帝的所有應許，不論有多少，在基督裏都是『是的』」（林後一20）。耶穌對聖約的咒詛說「是」（這些咒詛是我們為自己的罪應該受的），好為我們配得聖約的祝福。耶穌把聖約律法的法律要求解讀為必須取決於祂替我們受了咒詛，好叫我們可以承受祝福（加三10~14）。
Jesus
knew that all the promises of God were made first and foremost to Him as the
Son of Abraham and Son of David. The Apostle Paul explicitly tells us that the
promises made to Abraham and his Seed are made to Christ, as the Seed, before
they are made to any of the other covenant people (Gal. 3:16). Jesus had to
become “the heir of all things” (Heb. 1:1–4) before any of those who believe in
Him become “heirs of all things” in union with Him. The Apostle Paul explained
that “all the promises of God find their Yes in him” (2 Cor. 1:20). Jesus said
yes to the covenant curses that we deserve for our sin in order to merit the
covenant blessings for us. Jesus read the legal demands of the covenant law as
being dependent on His becoming a curse for us so that we might inherit the
blessings (Gal. 3:10–14).
耶穌知道舊約聖經突出地說到祂的苦難和榮耀，這是聖靈藉著先知所說的（彼前一10~12）。例如，耶穌是唯一一個會把詩篇廿二1作如此解讀的人：這節經文指的是祂在十字架上的經歷。大衛沒有被釘在十字架上。大衛實際上並沒有被上帝離棄。基督的靈將基督的苦難和榮耀顯明給道成肉身的基督看，以便預備祂，可以在祂彌賽亞經歷中體驗到它們。我們在詩篇十六和一一〇中看到了同樣的原則（見徒二23~36）。耶穌知道整本舊約與祂的死和復活有關。祂明確地告訴兩位走在通往以馬忤斯的道路上的門徒：「摩西的律法、先知的書，和詩篇中所記的，凡指著我的話都必須應驗......照經上所寫的，基督必受害，第三日從死裏復活」（路廿四44~46）。
Jesus
knew that the Old Testament spoke preeminently of His sufferings and glories (1
Peter 1:10–12), as revealed by His Spirit through the prophets. For instance,
Jesus was the only One who would read Psalm 22:1 as referring to the experience
He would have on the cross. David was not crucified. David was not actually
forsaken of God. The Spirit of Christ revealed the sufferings and glories of
Christ to the incarnate Christ in order to prepare Him to experience them in
His messianic experience. We see this same principle at work in Psalms 16 and
110 (see Acts 2:23–36). Jesus knew that the whole of the Old Testament was
related to His death and resurrection. He explicitly told the two disciples on
the road to Emmaus: “Everything written about me in the Law of Moses and the
Prophets and the Psalms must be fulfilled. . . . Thus it is written, that the
Christ should suffer and on the third day rise from the dead” (Luke 24:44–46).
耶穌知道祂是逾越節的羔羊，為祂子民的罪被殺。祂知道祂將成為替代祂子民的公羊，就像代替以撒的公羊一樣。祂知道祂將成為審判要落在祂身上的山羊，以及被送到曠野的替罪羊。耶穌知道舊約中的所有獻祭祭牲都象徵著祂在十字架上的替代性的贖罪之死。當耶穌在詩篇、以賽亞書和耶利米書讀到關於上帝忿怒的杯的時候，祂意識到祂會代替祂的百姓，為他們喝這忿怒之杯。這就解釋了為什麼當祂向祂的父祈禱時，在客西馬尼園中使用了「杯」這個象徵。這種閱讀舊約的方式，也見於耶穌在上十字架時，訴諸撒迦利亞書十三7中的經文（太廿六31）。耶穌是以色列的牧人，為了救贖祂的子民而被上帝的忿怒之劍擊打。
Jesus
knew that He was the Passover Lamb slain for the sin of His people. He knew
that He would be the ram that is substituted for His people just like the ram
that stood in for Isaac. He knew that He was to be the goat on which judgment
fell, as well as the scapegoat that was sent into the wilderness. Jesus knew
that all of the sacrificial animals in the Old Testament were symbolic of His
substitutionary, atoning death on the cross. When Jesus read about the cup of
God’s wrath in the Psalms, Isaiah, and Jeremiah, He was conscious that He would
stand in the place of His people and drink the cup of wrath for them. This
explains why He used “cup” symbolism in the garden of Gethsemane when He prayed
to His Father. This way of reading the Old Testament is also seen in Jesus’
appeal to Zechariah 13:7 as He went to the cross (Matt. 26:31). Jesus is the
Shepherd of Israel who was struck with the sword of God’s wrath for the
redemption of His people.
耶穌明白所有舊約的預表、影子、象徵，都指向祂拯救的工作或好處的某些方面。我們知道這點，是因為祂指著雅各的天梯、杆子上的銅蛇和磐石中的水（約一51，三14，七37～39）作為這個原則的例子。耶穌在一定程度上，將約拿的敘事視為祂自己拯救工作的預表。祂還解釋說，大衛、所羅門和聖殿的存在，都為作為指向祂的預表（太十二）。
Jesus
understood that all the Old Testament types, shadows, and symbols pointed to
some aspect of His saving work or benefits. We know this because He pointed to
Jacob’s ladder, the serpent on the pole, and the water from the rock (John
1:51; 3:14; 7:37–39) as examples of this principle. Jesus read the Jonah
narrative, in part, as typological of His own saving work. He also explained
that David, Solomon, and the temple all existed as types that pointed forward
to Him (Matt. 12).
耶穌承認，舊約聖徒首先並不是罪人效法的榜樣，他們是道德正直的人；更確切地說，他們自己也是憑著信而盼望祂的罪人（來十一章）。在祂告訴他們的時候，祂向法利賽人解釋了這一點：「亞伯拉罕歡歡喜喜地仰望我的日子，既看見了，就快樂」（約八56～58）。
Jesus
acknowledged that the Old Testament saints were not, first and foremost,
examples of moral uprightness for sinners to emulate; rather, they were also
themselves sinners who were looking forward to Him by faith (Heb. 11). He
explained this to the Pharisees when He told them: “Abraham rejoiced that he
would see my day. He saw it and was glad” (John 8:56–58).
耶穌明白每一個預言都是關於祂的。我們從祂不斷引用舊約彌賽亞預言，說這些預言都是為了證實祂是誰，就可以明白了（例如，馬太福音廿一5引用撒迦利亞書九9；馬太福音廿六31引用撒迦利亞書十三7）。
Jesus
understood that every prophecy was about Him. We see this from His persistent
appeal to Old Testament messianic prophecies as verifying who He is (e.g.,
Zech. 9:9 in Matt. 21:5; Zech. 13:7 in Matt. 26:31).
耶穌明白舊約中所有的節日和節期都指向祂在救贖工作中所要完成的事。我們知道這一點，說因為在祂在拿撒勒的第一次講道中（路四），祂提到了禧年，並解釋說祂來是要體現這個節期所預表的。每五十年會有一個禧年——一般人一生只有一次（詩九十10）。債務將被取消，產業要得到恢復。耶穌通過祂的死和復活，在屬靈上為祂子民完成了那事。祂是逾越節、初熟的果子、禧年，以及其他所有節日和節期（林前五7；西二16～17）。
Jesus
understood that all the festivals and feasts in the Old Testament were pointing
forward to what He would accomplish in the work of redemption. We know this
because in His first sermon in Nazareth (Luke 4), He alluded to the Year of
Jubilee and explained that He had come to give the reality of what that feast
typified. The Year of Jubilee happened once every fifty years—once in a
lifetime for the average person (Ps. 90:10). Debts would be canceled and the
inheritance would be restored. Jesus does that very thing spiritually for His people
through His death and resurrection. He is the Passover, the firstfruits, the
Jubilee, and every other feast and festival (1 Cor. 5:7; Col. 2:16–17).
通過閱讀聖經，耶穌開始明白婚姻是在創造時所定旨的，好叫祂可以為自己贖回屬靈的新娘。祂一再稱自己為「新郎」（太九15，廿五1~10）。
By
reading the Scriptures, Jesus came to understand that marriage was ordained at
creation so that He might redeem a spiritual bride for Himself. He repeatedly
referred to Himself as “the bridegroom” (Matt. 9:15; 25:1–10).
耶穌從聖經中學到，祂必須是一個完全智慧和正直的人，才能成為祂子民智慧和公義的源泉（林前一30）。當祂讀到箴言時，耶穌將它們視為聖約的智慧和公義，這是上帝要求於人的。祂知道祂必須充分體現詩篇和箴言的智慧和公義，才能成為祂子民智慧和公義的源泉。
Jesus
learned from the Scriptures that He must be the perfectly wise and righteous
man in order to be the source of wisdom and righteousness for His people (1
Cor. 1:30). When He read the Proverbs, Jesus read them as covenant wisdom and
righteousness, which God requires of man. He knew that He must fully embody the
wisdom and righteousness of the Psalms and the Proverbs in order to become the
source of that wisdom and righteousness for His people.
耶穌從聖經中知道祂是大衛的兒子，祂將坐在上帝的寶座上，永遠統治祂的子民。當基督讀到上帝賜給大衛的聖約——以及隨後的王國敘事和預言時——祂知道祂來是為了應驗所有這些，而祂原本可以完成這些。耶穌知道當祂完成救贖大工之際，祂的父會賜給祂一個永恆的國度。耶穌將大衛生平的敘事視為是在預表祂自己在建立上帝國度的事工。
Jesus
knew from Scripture that He was the Son of David who would sit on the throne of
God and rule over His people forever. When Christ read the covenant promises
that God had given David—as well as the subsequent kingdom narratives and
prophecies—He would have done so with the understanding that He had come to
fulfill all of them. Jesus knew that when He finished the work of redemption,
His Father would give Him an everlasting kingdom. Jesus read the narrative of
David’s life as typological of His own ministry in establishing the kingdom of
God.
雖然可以說的還有更多，但我們所思考的預表會幫助我們更加欣賞救主為救贖我們而付出的巨大努力。擁抱這個真理有助於我們堅定地注目那位作為我們信心的創始成終者。它激勵我們更熱切地尋求祂。它鼓勵我們更充分地信靠祂，以祂作我們的救贖主。它幫助我們明白，一切生命和敬虔都只能在祂身上找到。它在我們身上產生出感恩的歡呼和讚美詩歌，以讚美我們的上帝慈愛的智慧，祂向守約之士揭露祂的聖約啟示。
While
much more can be said, the categories we have considered help give us a greater
appreciation for the great lengths to which our Savior went in order to redeem
us. Embracing this truth helps us fix our eyes steadfastly on the One who is
the author and finisher of our faith. It motivates us to seek Him more
fervently. It encourages us to trust Him as our Redeemer more fully. It helps
us understand that all life and godliness are found in Him and in Him alone. It
produces in us shouts of thanksgiving and songs of praise for the loving wisdom
of our God in revealing His covenant revelation to the Covenant-Keeper.
