使徒們的聖經神學
Biblical Theology According to the Apostles
作者：Chris Bruno   譯者：誠之
https://credomag.com/2020/09/biblical-theology-according-to-the-apostles/
https://www.h-land.us/blog/10a582d1-f6b4-11ea-8b67-bb6526f4d713?fbclid=IwAR0tuWgXphskF_JH7flmV-dJ6WioYWmV5_MdsOKnBWt7t65RZTHiuFwY_7M

我從《舊約》如何使用《新約》的研究中受益匪淺。我選修了有關這個主題的課程，並在一些不同的場合寫過文章。然而，我在這個主題上所做的大部分研究都特別集中在特定的《新約》經文如何使用一段或多段的《舊約》經文。許多書籍或文章都遵循類似的模式。然而，追蹤一段《舊約》經文和一段《新約》經文之間的關聯，與看《新約》經文在哪些地方講述了更廣泛的《舊約》故事，特別是以色列的故事，是有區別的。而從更寬廣的角度看整個以色列的故事，其實可以更深入地理解《新約》作者的聖經神學。在我們最近的書中，賈瑞德·康普頓（Jared Compton）、凱文·麥克法登（Kevin McFadden）和我正試圖這樣做。（譯按：NSBT系列，《使徒們的聖經神學》）
Ihave benefited greatly from the study of the use of the OT in the NT. I took courses on this subject and have written on it in a few different settings. However, most of the study I’ve done on this topic has been particularly focused on the use of a specific OT text or texts in a specific NT passage. Many books or articles follow similar patterns. There is, however, a difference between tracking the connection between one OT passage and one NT passage and looking at places where the NT tells the wider scope of the story of the OT and particularly the story of Israel. And seeing the wider lens of the whole story of Israel could in fact provide more depth of understanding the biblical theology of the NT writers. In our recent book, Jared Compton, Kevin McFadden, and I are attempting to do just that.
 
更廣泛的故事範圍
The Wider Scope of the Story
 
幾年前，我的朋友，也是現在伯利恒學院和神學院的同事賈瑞德·康普頓向凱文·麥克法登和我指出了《新約》作者講述以色列故事的地方。其他人也寫了非常有用的文章，考慮到這一類著作（以色列故事摘要[summaries of Israel’s story]或簡稱SIS）及其在《舊約》和其他早期猶太著作中的類似摘要的地位。然而，很少有人分析每一個摘要，或考慮它們如何充作《新約》作者的聖經神學的例子。
Several years back, my friend and now colleague at Bethlehem College & Seminary, Jared Compton, pointed out to Kevin McFadden and me the places where the authors of the NT tell the story of Israel. Others have written very helpful articles considering this compositional category (summaries of Israel’s story or SIS) and its place in light of similar summaries in both the OT and other early Jewish writings. However, few have analyzed each summary or consider how they function as examples of the biblical theology of the NT authors.
 
這導致了許多冗長的對話，以及一個更漫長的共同研究這些摘要的過程。經過一番反反復複的討論，我們同意把重點放在《新約》的七個地方：馬太福音中的家譜（馬太福音一1-17），惡園戶的比喻（馬太福音廿一33-44），司提反的演講（使徒行傳第七章），保羅在比西底的安提阿的佈道（使徒行傳十三16-41），保羅在加拉太書三～四章的敍述，最後是希伯來書第十一章中的「信心名人堂」。
This led to many long conversations and an even longer process of working through the summaries together. After some back and forth, we agreed to focus on seven places in the NT: The genealogy in the Gospel of Matthew (Matt 1:1–17), the parable of the wicked tenants (as told in Matt 21:33–44), Stephen’s speech (Acts 7), Paul’s sermon in Pisidian Antioch (Acts 13:16–41), Paul’s account of Israel’s story in Gal 3–4 and Rom 9–11, and finally the “hall of faith” in Heb 11.
 
這個項目對我們三個合著者來說都有特殊的意義，因為我們實際上是在小學和高中時一起長大的。我們三個人後來都在《新約》和聖經神學方面進行了深造，現在都在高等院校任教（賈瑞德和我現在在明尼阿波利斯的伯利恒學院和神學院，凱文在費城附近的凱恩大學）。在本書工作的最後階段，我們在威斯康辛州的基諾沙見面，進行了幾天馬拉松式的會議，敲定我們最後的分歧。因為我們在一起有這麼長的歷史，我們覺得我們可以真正地去改善這本書。我們每個人都有獨特的優點和缺點，但我們希望這本書可以更加突出前者而不是後者！
This project has a special significance for all three of us co-authors because we actually grew up together through elementary and high school. All of us went on to do advanced study in NT and biblical theology and are now teaching at higher educational institutions (Jared and I now at Bethlehem College & Seminary in Minneapolis, Kevin at Cairn University near Philadelphia). In the final stages of working on the book, we met up in Kenosha, Wisconsin for a few days of marathon sessions of hammering out our final differences. Because we have such a long history together, we felt like we could really go after each other to improve the book. We all have unique strengths and weaknesses, but we hope that the book highlights the former more than the latter!
 
一覽無遺
Standing in Plain Sight
 
我們在本書中的目標是考慮《舊約》是在什麼基礎上使用《新約》的。或者，正如我們在書中所說的，是在考慮冰山的水下部分，也就是《新約》對《舊約》的理解。參照我上面提到的《新約》對《舊約》的特殊用法的研究，我們寫道：
Our goal in the book is to consider the foundations that the use of the OT in the NT is built on. Or, as we say in the book, to consider the submerged part of the iceberg that is the NT’s understanding of the OT. Referring to the studies of particular uses of the OT I mentioned above, we wrote:
 
如果我們使用冰山的比喻，這些研究中的許多部分都是深海的探索，試圖照亮那些被淹沒在黑暗和寒冷之地的事物，如保羅的法利賽人訓練（米大示[midrash]）或哲學回聲室，古代文本在其中會找到新的共鳴（在文本和文本之間）。我們都從這些研究中受益，但我們的研究採取了更直接的方法。我們的目標是探索冰山上那些處在太陽光下顯而易見的部分。有時候，最難仔細觀察的就是那些你經常看到的東西，比如希伯來書第十一章中著名的「信心名人堂」。然而希伯來書第十一章不僅是《新約》中使用《舊約》的最重要例子之一，也是如何把聖經故事聯結在一起的一個受聖靈默示的例子（第2頁）。
If we use the metaphor of an iceberg, many of these studies have been deep-sea explorations attempting to shine a spotlight on things that are submersed in dark and frigid places, such as Paul’s Pharisaic training (midrash) or the philosophical echo chamber in which ancient texts find new resonations (intertextuality). We have all benefited from these studies but our project takes a more direct approach. Our goal is to explore those parts of the iceberg that are standing in plain sight under the light of the sun. Sometimes the most difficult thing to observe carefully is the thing that you see all the time, such as the famous ‘hall of faith’ in Hebrews 11. And yet Hebrews 11 is not only one of most important examples of the use of the OT in the NT, but is also an inspired example of how to put the story of the Bible together (p. 2).
 
本書的每一章都著重於這些以色列故事摘要的背景、內容和貢獻。當我們追蹤每個故事時，我們觀察每個故事的情節結構，以及每個故事對《新約》聖經神學的特殊貢獻。在最後一章，我們把從個別的以色列故事摘要所得到的見解歸納起來，並考慮如何讓它們塑造我們自己對以色列故事的解讀。在《新約》中重述以色列的故事，應該影響我們閱讀《舊約》的方式，讓我們清楚地瞭解《新約》作者在閱讀《舊約》時的情節、人物和方法的整體範圍。換句話說，既然我們擁有受聖靈默示的如何閱讀《舊約》的例子，《新約》一定會影響我們讀《舊約》的方式。
Each chapter focuses on the context, the content, and the contributions of these summaries of Israel’s story. As we trace each story, we observe the plot structure of each story and the particular contributions of each to the biblical theology of the NT. In the last chapter, we pull together our insights from the individual SIS and consider how we might let them shape our own readings of Israel’s stories. The retellings of Israel’s story in the NT should influence the way we read the OT and give us a clear sense of the overall scope of the plot, characters, and methods of the NT authors as they read the NT. In other words, since we have inspired examples of how to read the OT, the NT must influence the way we read the OT.
 
最終，我們對《新約》中以色列故事的解讀不僅要塑造我們的詮釋學，更要塑造我們的生活。我們對本章和本書作了以下的總結：
Ultimately, our readings of the SIS in the NT should shape not only our hermeneutics but also our lives. We conclude the chapter and the book as follows:
 
《新約》中的以色列故事應該重新定位 我們在閱讀《舊約》和重述這個故事時的優先順序。這些總結指教我們關於與基督故事的高潮、這個故事在教會中的延續，以及這個故事在新創造中的結束。雖然使徒們強調以色列故事的某些方面很適合他們的背景和論證情況，但《新約》中所有關於以色列的故事都是對以色列故事的忠實重述。雖然我們不能說《新約》的作者總是明確地用以色列的故事來構思，但這些故事所揭示的假設，總是與他們對經文的其他用法有關，因此應該整體地影響我們對《新約》如何使用《舊約》的理解。
The SIS in the NT ought to reorient our priorities when reading the OT and retelling this story. These summaries instruct us about the climax of the story with Christ, the continuation of the story in the church and the conclusion of the story in the new creation. Although the apostles emphasized certain aspects of the story of Israel that fit their context and argumentative situations well, all of the stories of Israel in the NT are faithful retellings of the story of Israel. While we cannot say that the writers of the NT were always operating with the story of Israel explicitly in view, the assumptions that these stories reveal are invariably connected to their other uses of Scripture and should therefore influence our overall understanding of the use of the OT in the NT.
 
這些重述不僅應該影響我們對《舊約》引文的注釋，而且對於那些尋求根據聖經忠實生活的人來說，理解以色列的故事和我們在這個正在進行的故事中的地位是至關重要的。正如紐畢真（Lesslie Newbigin）提醒我們的那樣：
Not only should these retellings influence our exegesis of the citations of the OT, but also for those who are seeking to live faithfully according to the Scriptures, understanding the story of Israel and our place in this ongoing story is of utmost importance. As Lesslie Newbigin reminds us:
 
真正的基督教思想和行動不是從關注人們的抱負開始的，不是從用他們的方式回答他們提出的問題開始的，也不是從提供世界所看到的問題的解決方案開始的。它必須以關注上帝在以色列的故事中，以及更重要的，在耶穌基督的故事中所做的事為起點，並且繼續延伸下去。它必須繼續關注這個故事，使它成為我們的故事，成為我們理解這個真實故事的方式。然後，這是至關重要的一點，就是要敞開心扉，關注人們的真正需要。
Authentic Christian thought and action begin not by attending to the aspirations of people, not by answering the questions they are asking in their terms, not by offering solutions to the problems as the world sees them. It must begin and continue by attending to what God has done in the story of Israel and supremely in the story of Jesus Christ. It must continue by indwelling that story so that it is our story, the way we understand the real story. And then, and this is the vital point, to attend with open hearts and minds to the real needs of people.
 
就讓我們也如此行吧~！
Let us go and do likewise.
 
 Chris Bruno is an associate professor of New Testament and Biblical Theology at Bethlehem College & Seminary. He has served at Northland International University, Cedarville University, and Trinity Christian School in Kailua, HI. He has written and co-written five books, including Biblical Theology according to the Apostles: How the Earliest Christians Told the Story of the Old Testament (IVP, 2018), as well as written articles and reviews for several publications and websites, including The Journal for the Evangelical Theological Society, Tyndale Bulletin, Westminster Theological Journal, Vetus Testamentum, Themelios, The Bulletin for Ecclesial Theology, Reformation 21, and The Gospel Coalition and has presented papers at the Tyndale Fellowship Triennial Meeting, the ETS Annual meeting, the SBL Annual meeting, and the CPT Fellowship.