何西阿說了什麼？HOSEA SAY WHAT?
作者：Kevin DeYoung 譯者：駱鴻銘
他們去後，有主的使者向約瑟夢中顯現，說：「起來！帶著小孩子同他母親逃往埃及，住在那裡，等我吩咐你；因為希律必尋找小孩子，要除滅他。」約瑟就起來，夜間帶著小孩子和他母親往埃及去，住在那裡，直到希律死了。這是要應驗主藉先知所說的話，說：「我從埃及召出我的兒子來。」（太二13-15）
Now
when they had departed, behold, an angel of the Lord appeared to Joseph in a
dream and said, “Rise, take the child and his mother, and flee to Egypt, and
remain there until I tell you, for Herod is about to search for the child, to
destroy him.” And he rose and took the child and his mother by night and
departed to Egypt and remained there until the death of Herod. This was to
fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my
son.” (Matthew 2:13-15)
一直以來，最後的這節經文引起了許多的錯愕。這個神聖家庭逃到了埃及，而這竟然是應驗了何西阿所提到的以色列的出埃及？從表面上看，馬太似乎是用最不可能的關聯性，把先知的一些點連成了線。
That
last verse has caused plenty of consternation over the years. The Holy Family goes to Egypt, and this
somehow fulfills Hosea’s reference to Israel’s exodus? It looks like Matthew is
connecting the prophetic dots by the slimmest of connections.
何西阿書十一章1-4節是這麼記載的：
Here’s
what we read in Hosea 11:1-4:
以色列年幼的時候，我愛他，就從埃及召出我的兒子來。先知越發招呼他們，他們越發走開，向諸巴力獻祭，給雕刻的偶像燒香。我原教導以法蓮行走，用膀臂抱著他們，他們卻不知道是我醫治他們。我用慈繩愛索牽引他們；我待他們如人放鬆牛的兩腮夾板，把糧食放在他們面前。
When
Israel was a child, I loved him, and out of Egypt I called my son. The more
they were called, the more they went away; they kept sacrificing to the Baals
and burning offerings to idols. Yet it was I who taught Ephraim to walk; I took
them up by their arms, but they did not know that I healed them. I led them
with cords of kindness, with the bands of love, and I became to them as one who
eases the yoke on their jaws, and I bent down to them and fed them.
很明顯，何西阿（他代表上帝發言）是在叫人回想出埃及的事。他是在記念以色列還只是個在幼年期的國家時，上帝拯救他們脫離了埃及的奴役。「多年以前，藉著摩西和十災，以及所有的神蹟奇事，我從埃及召出我的兒子以色列，脫離了為奴之家」，這是何西阿書十一章的重點。
Clearly,
Hosea (speaking for the Lord) is harkening back to the Exodus. He is
remembering when Israel was just a little toddler of a nation, and God
delivered them out of bondage in Egypt. “Many years ago, by Moses and the
plagues and all that, I called my son Israel out of Egypt, out of the house of
slavery”–that’s what Hosea 11 is about.
但是請再一次看馬太福音。「我從埃及召出我的兒子」，這裡是指上帝把耶穌藏在埃及，以逃避希律王殺嬰的命令，然後當希律王過世，就召喚祂從埃及地返回。這似乎與何西阿所說的毫無關聯。馬太怎能說這趟到埃及的逃亡，應驗了先知何西阿的話，而當這兩個事件之間唯一的聯繫不過是埃及這個字而已呢？這怎麼可能是舊約聖經預言的應驗呢？何西阿說了什麼呢？
But
look again at Matthew. “Out of Egypt I called my son” here refers to God hiding
Jesus away in Egypt to avoid Herod’s decree and then calling him back from
Egypt when Herod is dead. This seems to be unrelated to anything Hosea was
talking about. How can Matthew say this flight to Egypt fulfilled the words of
the prophet Hosea when the two events seem connected by no more than the word
Egypt? How can this possibly be a fulfillment of Old Testament prophecy? Hosea
say what?
那些主張馬太是在玩聖經預言的自由聯想的遊戲的人——「耶穌從埃及出來；而先知書裡提到了離開埃及；就讓我們把這兩件事放在一起吧」——並沒有仔細查看馬太在他的福音書裡是如何使用舊約聖經的。比起其他的福音書作者，馬太用了很大的篇幅來證明耶穌的降生、生平、死亡，都是牢牢地建立在舊約聖經的基礎上的。耶穌是由童女所生（應驗了以賽亞書七章14節）。祂生在伯利恆（應驗了彌迦書五章1-2節）。希律王要追殺祂（應驗了耶利米書三十一章15節）。在祂之前，有施行約翰為祂預備道路（應驗了以賽亞書四十章3節）。祂醫治各樣病症（應驗了以賽亞書五十三章4節）。祂透過比喻說話（應驗了詩篇七十八篇2節）。祂騎在驢駒上來到耶路撒冷（應驗了撒迦利亞書九章9節）。馬太在使用舊約聖經時，有他特別的用意。因此他引用何西阿書十一章必定不是隨隨便便把埃及這個字連在一起的。
Those
who suggest Matthew is playing free association with Biblical prophecy–“Jesus
came out of Egypt; here’s something in the prophets about coming out of Egypt;
let’s put these two things together”–haven’t looked closely at how Matthew uses
the Old Testament in his Gospel. More than any gospel writer, Matthew goes to
great lengths to show that Jesus’ birth, life, and death, are rooted firmly in
the Old Testament. Jesus was born of a virgin (fulfilling Isaiah 7:14). He was
born in Bethlehem (fulfilling Micah 5:1-2). He was sought out to be killed by
Herod (fulfilling Jeremiah 31:15). He was preceded by John preparing the way
(fulfilling Isaiah 40:3). He healed diseases (fulfilling Isaiah 53:4). He spoke
through parables (fulfilling Psalm 78:2). He came to Jerusalem riding on a
donkey (fulfilling Zechariah 9:9). Matthew is very deliberate with his use of
the Old Testament. So his citing of Hosea 11 must be more than just a
loosey-goosey connection with the word Egypt.
耶穌是真以色列
Jesus
as the True Israel
要了解馬太的目的的第一個步驟是更仔細地查考「應驗」這個字。這是希臘文的plēroō，在馬太福音裡是一個十分重要的字，在這卷書裡一共出現了15次（1:22; 2:15, 17, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:35; 13:48; 21:4;
23:32; 26:54; 26:56）。它最基本的意思是填補、填滿。有時候它有特定的意思，指舊約聖經預言彌賽亞的降生地是伯利恆，而事實上，耶穌就降生在伯利恆。就這樣，這就是應驗。但是應驗的意思可以比這個更廣。它的意思可以是指耶穌把聖經帶到了它們原先要達到的目標，向以色列、也是透過以色列的不完整的啟示，已經完成了。
The
first step toward understanding Matthew’s purpose is to look more carefully at
the word “fulfill.” It’s the Greek word plēroō, and it is a very important word
in Matthew, occurring 15 times in the book (1:22; 2:15, 17, 23; 3:15; 4:14;
5:17; 8:17; 12:17; 13:35; 13:48; 21:4; 23:32; 26:54; 26:56). Most basically, it
means to fill up. Sometimes this means very specifically that the Old Testament
predicted the Messiah’s birthplace would be in Bethlehem and Jesus was, in
fact, born in Bethlehem. There you go. That’s fulfillment. But fulfillment can
be broader than that. It can also mean that Jesus brings the Scriptures to
their intended goal, that the incomplete revelation to and through Israel has
been brought to completion.
以馬可福音一章14-15節為例，「約翰下監以後，耶穌來到加利利，宣傳神的福音，說：『日期滿了，神的國近了。你們當悔改，信福音！』」當耶穌說，「日期滿了（應驗了）」，祂的意思不是「聖經的一個特定預測如今實現了」，而是說：「隨著我的宣講福音，日期就得到滿足了，上帝的國度已經來了。舊約聖經也達到其頂峰。」同樣，我不認為馬太認為耶穌逃到埃及是何西阿書十一章1節的預測。但是我的確相信馬太認為耶穌逃到埃及，並且從埃及返回，是應驗了何西阿書十一章1節。
Take
Mark 1:14-15, for example. “Now after John was arrested, Jesus came into
Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and
the kingdom of God is at hand; repent and believe in the gospel.'” When Jesus
said “the time is fulfilled,” he did not mean “right now a specific prediction
of Scripture is coming to pass.” He meant, “with my preaching of the gospel,
the time has been filled up and the kingdom is here. The Old Testament is
reaching its climax.” Likewise, I don’t believe Matthew thought Jesus’ flight
to Egypt was predicted in Hosea 11:1. But I do believe that Matthew thought
Jesus’ flight to and return from Egypt was filling up Hosea 11:1.
因此，在馬太福音二章15節裡，耶穌究竟填滿了，或應驗了什麼呢？耶穌，如同馬太正確地理解到的處境，是救贖歷史對以色列國的計劃的填補。換言之，馬太可以宣稱何西阿書這段論到以色列出埃及的的經文，在耶穌裡應驗了，是因為耶穌是以色列的化身。
So
what exactly is Jesus fulfilling, or filling up in Matthew 2:15? Jesus, as
Matthew correctly understands the situation, is filling up the redemptive
historical purposes of the nation. In other words, Matthew can claim that this
Hosea passage, which talks about the Exodus of Israel out of Egypt, is
fulfilled in Jesus, because Jesus is the embodiment of Israel.
馬太回顧過往，並且看到以色列國歷史和彌賽亞的歷史之間有一個類比性的對應關係。馬太引用何西阿書十一章1節不是新約作者武斷解經的一個例子，剛好相反，馬太是回顧過去，並且仔細地在這個國家的歷史和耶穌生平中歷史性的事件之間，得出了一些類比。（請參考：Tracy L. Howard, “The Use of Hosea 11:1 in Matthew 2:15,” Biliotheca Sacra 143:325）
Matthew
looked back and saw an analogical correspondence between the history of the
nation Israel and the history of the Messiah…the Hosea 11:1 quotation by
Matthew is not an example of arbitrary exegesis on the part of a New Testament
writer. On the contrary Matthew looked back and carefully drew analogies
between the events of the nation’s history and the historical incidents in the
life of Jesus (Tracy L. Howard, “The Use of Hosea 11:1 in Matthew 2:15,”
Biliotheca Sacra 143:325).
在馬太福音裡，耶穌被視為是真正的、忠心的以色列。馬太是在重述以色列最著名的故事，但是他把耶穌作為主角，放在這個歷史的中心。耶穌是新以色列。
In
the gospel of Matthew, Jesus is cast as the true and faithful Israel. Matthew
is retelling Israel’s well known story, but he’s putting Jesus right in the
middle as the main character in the story. Jesus is the new Israel.
第一章是從耶穌的家譜開始的。
馬太福音的頭幾個字（希臘文）是「biblos geneseos Iesou Christou」，一本關於耶穌基督的起頭的書。這為什麼很重要呢？好，因為這個字，geneseos，是genesis（創世記）這個字的一個形式。創世記是聖經的第一卷書。我不認為馬太是想要騙人，但是他確實知道聖經的第一卷書，並且明白當他用「耶穌的創世記」來開始他的福音書時，他至少是強烈地暗示，耶穌基督的故事為上帝的百姓標記出一個新的開始。這個故事正在從頭來過。這個主張有聖經第一卷書的另一段平行經文的支持。創世記被分割成十個「toledoth」的段落。在創世記我們會讀到十次「這是……的後代（toledoth）……」有趣的是，這些「後代」的段落，在幾個地方被七十士譯本翻譯為「 biblos geneseos」（創二4，五1），這也進一步指向這個方向，就是馬太把耶穌理解為是以色列這個國家的一個新的世代，一個新的譜系，一個新的開始。
The very first words, in Greek, are
“biblos geneseos Iesou Christou“–a book of the beginning of Jesus Christ. Now
why is that significant? Well, because that word geneseos is a form of the word
genesis, as in the first book the Bible. I don’t think Matthew is trying to be
tricky here, but surely he knew the first book of the Bible and realized that
when he begins his gospel with “a book of the genesis of Jesus” he is, at
least, strongly suggesting that this story of Jesus Christ marks a new
beginning for the people of God. The story is starting over. This suggestion is
supported by another parallel with the first book of the Bible. Genesis is
broken up into ten toledoth sections. Ten times in the book of Genesis, we read
“these are the generations (toledoth) of…” Interestingly enough, these toledoth
sections are, in a couple of places, translated into the Greek Septuagint with
biblos geneseos (Gen. 2:4; 5:1), which further points in the direction that
Matthew understood Jesus to be a new generation, a new genealogy, a new
beginning for the nation of Israel.
耶穌不只是新的創世記，祂的一生也是新出埃及記的化身。
在耶穌降生後不久，祂在匆忙之間被帶到一個安全之地，以逃避一個嫉妒的王的怒氣，這個王下令所有剛出生的男孩的都要被殺害。聖經還有其他地方也發生過這種事，在哪裡呢？出埃及記第一章。法老王害怕希伯來人，因此他下令所有的男嬰都要被丢到尼羅河裡。但是摩西倖免遇難，因為他的母親把他藏在河裡的一個籃子裡。同樣，耶穌在希律王的命令下也倖免遇難，因為他的母親把祂藏到了埃及。
Shortly after
Jesus’ birth, he was rushed away to safety to avoid the wrath of a jealous king
who had ordered all the young boys to be killed. Where else does this happen in
the Bible? Exodus 1. Pharaoh fears the Hebrews and so he orders that every baby
boy be thrown into the Nile. But Moses was spared because his mother hid him in
a basket in the river. Likewise, Jesus was spared Herod’s decree because his
mother hid him in Egypt.
在耶穌離開埃及之後，我們馬上看到祂在約旦河受洗，在馬太第三章。
再次，我不認為馬太是想要用密碼來說話，也不是在編造一些故事，而是要安排這些材料，讓這些材料能重述以色列的故事，因為耶穌如今要作為新以色列。因此，正如以色列人離開埃及，經過紅海（根據林前十章2節，在海裡受洗），耶穌也離開埃及，並且在祂受洗時在約旦河水裡經過。
Again, I don’t think Matthew is trying to speak in secret
code, and he certainly isn’t making the stories up, but he has arranged the
material in such a way as to retell Israel’s story, with Jesus now as the true
Israel. So just like the Israelites left Egypt and then passed through the Red
Sea (baptized into the sea according 1 Cor. 10:2), Jesus too leaves Egypt and
passes through the waters in his baptism.
只是為了再指出一個平行，請想想以色列經過紅海之後發生了什麼事。
他們最終來到了曠野，在那裡漂流了四十年。而耶穌在馬太福音第四章，在祂受洗之後到了哪裡呢？祂也在禁食了四十個晝夜後，被聖靈引導到曠野，準備接受魔鬼的試探。
They wind up in the desert where they wander for
forty years. And where is Jesus in Matthew 4 after his baptism? He is in the
desert about to be tempted after having fasted for forty days and forty nights.
馬太很明顯是要把耶穌描繪成要應驗以色列的故事，並且把這個故事帶到最高潮。馬太不認為何西阿書十一章1節是一個直接的預言，預言耶穌和祂一家要到埃及。何西阿也沒有這個意思。這段經文是關於以色列離開埃及，以及她後來的偶像敬拜和屬靈的姦淫。馬太明白這點。他不是要賦予何西阿書十一章一個奇特的新意義。但是他的確在何西阿的話中，看到一些關於彌賽亞的事。耶穌必要成為那被召出埃及的忠心的兒子，填補第一個不忠心的兒子、以色列所缺欠的。從祂的創世記到出埃及，到祂在約旦河中的洗禮，到祂四十天在曠野，耶穌叫自己與盟約的百姓認同。祂就是以色列的化身。
Matthew
clearly wants to portray Jesus as fulfilling Israel’s history and bringing it
to a climax. Matthew didn’t think Hosea 11:1 was a direct prophecy about Jesus
and his family going to Egypt. And Hosea didn’t mean it as such. The passage is
about Israel’s Exodus out of Egypt and about her subsequent idolatries and
adulteries. Matthew understood that. He wasn’t trying to give Hosea 11 a
fanciful new meaning. But he did see something Messianic in Hosea’s words.
Jesus would be the faithful Son called out of Egypt, filling up what was
lacking in the first faithless son, Israel. From his genesis to his exodus to
his baptism in the Jordan to his forty days in the wilderness, Jesus was
identifying himself with the covenant people. He was the embodiment of Israel.
這是我的愛子，我所喜悅的
With
Him He Was Well Pleased
因此，當耶穌為了躲避希律王，逃到了埃及，就把救贖工作帶到了高潮。這個救贖工作是從以色列出埃及開始的，而在耶穌的出埃及中完成了。這就是為什麼馬太可以說，「這是要應驗主藉先知所說的話」的原因。首先的以色列，上帝的長子，違背了盟約，配受上帝的怒氣，而當上帝看見祂的獨生子耶穌基督，祂在馬太福音三章17節說，「這是我的愛子，我所喜悅的。」
And
so when Jesus fled Herod and went to Egypt, it brought to a climax the work of
deliverance that began in the Exodus of Israel and was now coming to completion
in the Exodus of Jesus. That’s why Matthew can say “this was to fulfill what
was spoken by the prophet.” But whereas the first Israel, God’s son, broke the
covenant and deserved God’s wrath, when God beholds his only begotten Son Jesus
Christ, he says in Matthew 3:17, “This is my Son, whom I love; with him I am
well pleased.”
這遠遠不是亂點鴛鴦譜的先知預言的應驗，馬太第二章的話填滿了何西阿書十一章的話，這是新約神學一個非常紮實的例子。這段經文很有份量地說到了耶穌基督的位格：祂是那位來到世上，要完成所有以色列被造要執行的工作。所有的屬靈姦淫和偶像崇拜，以及悖逆和偏行己路，都會在真以色列耶穌基督身上得到改正。上帝差遣祂的愛子，親自完成了祂的百姓靠自己無法完成的事。這是何西阿書十一章得到應驗的意義，也是以馬內利，上帝與我們同在的真正意義。
Far
from being a barely connected prophetic fulfillment, this word from Hosea 11
filled up in Matthew 2, is a robust piece of New Testament theology. This text
says something weighty about the person of Jesus Christ: he is the one who came
to complete all that Israel was designed to perform. All the adulteries and
idolatries and rebellion and waywardness that characterized Israel would be
recast in the true Israel Jesus Christ. God sent his Son to do himself what his
people could not do for themselves. This is the meaning of fulfillment of Hosea
11 and the true meaning of Immanuel, God with us.