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2021-06-29

作為先知預言的預表論
Typology as Prophecy
作者：Fred G. Zaspel 誠之譯自：
https://credomag.com/2013/07/typology-as-prophecy-fred-zaspel/
https://yimawusi.net/2021/06/12/typology-as-prophecy/

在上一篇文章中，我們看到預表論包含了一個真正的前瞻性的因素。也就是說，「預表」有一些東西，即使是在舊約聖經本身，也預示著在其他地方會有更豐滿的實現。在這篇文章中，我想稍微跟進一下，看看新約聖經是如何將預表視為預言性的，甚至在某種意義上是預測性的。
In the previous post we saw that typology entails a genuinely prospective element. That is, there is something about the “type,” even within the Old Testament itself, that anticipates a fuller realization elsewhere. In this post I would like to follow up on that just a bit and see how the New Testament treats types as prophetic, and even predictive in some sense.

畢爾（Greg Beale）和其他人指出，在舊約聖經中大致有兩種形式的預測性預言：直接、口頭的預測（direct verbal prediction）和間接、預表論的預測（indirect typological prediction）。
Greg Beale and others have pointed out that there are, broadly, two forms of predictive prophecy in the Old Testament: direct verbal prediction, and indirect typological prediction.

這兩種形式在某種意義上都可以被描述為「預言」和預測，這一點從新約聖經中這兩種形式都在耶穌身上得到「應驗」這一事實中可以看出。事實上，介紹直接口頭預言的應驗的著名的「應驗公式」也同樣用於指間接預表論預言的應驗。諸如「為要應驗經上的話」、「經上記著說」、「好叫經上的話得應驗」、「經上所記」等熟悉的表達方式都可以使用，下面選自福音書的經文將迅速證明這一點。
That both of these may be described as “prophetic” and predictive in some sense is evident from the fact that in the New Testament both are said to find “fulfillment” in Jesus. In fact, the famous “fulfillment formulas” that introduce the fulfillment of a direct verbal prophecy are used equally in reference to the fulfillment of indirect typological prophecies also. Familiar expressions such as “in order that it may be fulfilled,” “as it is written,” “in order to fulfill this Scripture,” “thus it has been said,” and so on, may be used, as the selected passages from the Gospels below will quickly demonstrate.

直接、口頭的預言Direct Verbal Prophecy
太一22? /賽七14
太二4-6 /彌五2
太三3 /賽四十3
太四12-16 /賽九1-2
太八16-17 /賽五十三4
太十二17-21 /賽四十二1-3
太廿一2-6 /賽六十二11，亞九9
路三3-6 /賽四十3-5
路四17-21/賽六十一1-2

間接、預表論的預言Indirect Typological Prophecy
太一22? /賽七14
太二15 /何十一1
太二17-18 /耶卅一15
太十三35 /詩七十八2
太廿七9 /亞十一12-13
約十三18 /詩四十一9
約十五25 /詩三十五19，六十九4
約十七12
約十九36 /出十二46, 民九12

很明顯，「應驗」的意義可以不同。它可以意味著「這事正如先知明確說的那樣發生了」。或者它可以意味著一個更廣泛的模式，一個預表，在基督裏得到最終的實現。也就是說，直接、口頭的預言或間接、預表論的預言。但無論哪種情況，至少都有預測和實現/應驗的廣泛概念，正如這些「應驗公式」所顯示的那樣，兩者都是通用的。無論哪種用法，都是對救贖歷史動態——期盼、進展和應驗——的認可。這兩種用法的基礎是確信，至少在那位神聖作者心中，這段經文具有某種展望的功能（anticipatory function）。舊約聖經展望基督的方式各不相同，但這兩類經文都被正確地理解為預言性的，甚至在某種意義上是預測性的。
Now clearly, the sense of “fulfill” can vary. It can connote “this happened just as the prophet explicitly said it would.” Or it can connote a broader pattern, a type, that finds its ultimate realization in Christ. That is, direct verbal prophecy or indirect typological prophecy. But in either case there is at least the broad idea of prediction and realization / fulfillment, as these “fulfillment formulas,” common to both, demonstrate. Underlying either use is a recognition of redemptive-historical movement — expectation, progress, and fulfillment. And underlying both is also the conviction that, at least in the mind of the divine Author, the passage had some kind of anticipatory function. The way the Old Testament anticipates Christ varies, but both categories are properly understood as prophetic, even predictive in some sense.

預設前提Presuppositions

那麼，聖經中的預表論，這個概念的基礎就是一些預設前提。首先，舊約聖經與新約聖經的關係被理解為主要是應許和應驗的關係。這反映在舊約聖經及其諸多模式的更大框架中，具體來說也是預表論的一個層面。舊約聖經的概括敍事是不完整的，因為它的故事從未達到高潮或得出結論。仍有一個等候著基督的盼望在那裏。
Underlying the biblical notion of typology, then, are a number of presuppositions. First, there is the understanding of the relation of the Old Testament to the New Testament as essentially that of promise and fulfillment. This is reflected in the larger framework of the Old Testament and its patterns, and it is one aspect of typology specifically. The broad narrative of the Old Testament is incomplete in that its story never reaches a climax or conclusion. There is a hope still in place that awaits Christ.

第二，承認歷史是啟示，堅信上帝在話語中啟示祂自己和祂的目的，並沒有錯，但祂也在歷史事件和行動中啟示自己。
Second, there is a recognition of history as revelation, a conviction that God reveals himself and his purpose in words, yes, but also in historical events and actions.

第三，有一種把歷史當成預言的理解，這種理解是，上帝指導和安排歷史事件、制度和人物的方式，不僅僅是類似於即將到來的更大現實，更是內在地預示著即將到來的更大現實。有一種信念是這樣的，即歷史中出現的模式是說明性的和指向未來的，提前描繪了上帝將在歷史中工作的方式。
Third, there is an understanding of history as prophecy, an understanding that God directed and arranged historical events, institutions, and persons in a way that was not just analogous to but inherently prospective of a greater reality yet to come. There was a conviction that the patterns of history were illustrative and forward-pointing, portraying ahead of time the way God would yet work in history.

第四，那麼，這也預設了神在歷史中的主權，這是一種不可動搖的信念，即作為歷史的主，祂一直在以自己的目的和目標來安排和指導事件和人，從而建立一個框架，提前宣佈祂將來要做什麼。
Fourth, then, the sovereignty of God in history is also presupposed, an unshakable conviction that as Lord of history he was all along arranging and directing events and people with his own purpose and goal in mind, thus establishing a framework and declaring ahead of time what he would yet do.

第五，預表論還預設了歷史在目的和設計上是救贖性的，即神在歷史中工作，朝著祂在基督身上達到的恩典拯救目的的目標前進。
Fifth, typology also presupposes that history is redemptive in purpose and in design, that God is working in history toward the goal of his gracious saving purpose that culminates in Christ.

第六，預表論還預設了基督在歷史和啟示中的中心地位。從某種意義上說，預表論就是基督論，因為這一切——歷史和啟示——都在祂身上達到高峰（弗一10）。
Sixth, typology also presupposes the centrality of Christ in history and in revelation. In a sense, typology is christology, for it all — history and revelation — culminates in him (Eph. 1:10).

作者Fred G. Zaspel（阿姆斯特丹自由大學博士）是賓夕法尼亞州弗蘭科尼亞的改革宗浸信會的牧師之一。他也是《書籍概覽》（Books At a Glance）網站的執行編輯和南方浸信會神學院的神學兼職教授。他的著作包括《華腓德的神學》和《華腓德論基督徒生活》等。