作者: Vern Poythress（西敏神學院教授）譯者: 誠之
譯自：ESV Study Bible（譯按：經文全引自《聖經新譯本》）
聖經作為一個整體是如何嵌合在一起的？聖經中記載的事件，發生在數千年之間，發生在不同的文化處境裡。它們統一的脈絡是什麼呢？How
does the Bible as a whole fit together? The events recorded in the Bible took
place over a span of thousands of years and in several different cultural
settings. What is their unifying thread?
聖經中一個統一的脈絡是它的神聖作者。聖經的每一卷書都是神的話。我們之所以會知道記載在聖經中的事件，是因為上帝要它們被記錄下來，並且是為了祂的子民和這些事件所要傳達的教訓而被記錄下來的：“從前經上所寫的，都是為教訓我們而寫的，好使我們藉著忍耐和聖經中的安慰得著盼望。”（羅15：4）One unifying thread
in the Bible is its divine authorship. Every book of the Bible is God’s word. The events recorded in the Bible are
there because God wanted them recorded, and he had them recorded with his
people and their instruction in mind: “For whatever was written in former days
was written for our instruction, that through endurance and through the
encouragement of the Scriptures we might have hope” (Rom. 15:4).
神對歷史的計劃 God’s Plan for History
聖經在這點上也很明確：神對所有的歷史有一個統一的計劃。 祂最終的心意是：“到了所計劃的時機成熟，使天上地上的萬有，都在基督裡同歸於一”（弗1：10），“使祂的榮耀得著頌讚”（弗1：12）。神甚至從一開始就有了這個計劃：“你們當記念上古以前的事，因為我是 神，再沒有別的神；我是 神，沒有神像我。我從起初就宣告末後的事，從古時就述說還未作成的事，說：‘我的計劃必定成功，我所喜悅的，我都必作成。’”（賽46：9-10）“但到了時機成熟， 神就差遣祂的兒子，由女人所生，而且生在律法之下，要把律法之下的人救贖出來，好讓我們得著嗣子的名分。”（加4：4-5）The
Bible also makes it clear that God has a unified plan for all of history. His
ultimate purpose, “a plan for the
fullness of time,” is “to unite all things in him [Christ], things in
heaven and things on earth” (Eph. 1:10), “to the praise of his glory” (Eph. 1:12). God
had this plan even from the beginning: “remember the former things of old; for
I am God, and there is no other; I am God, and there is none like me, declaring
the end from the beginning and from ancient times things not yet done, saying,
‘My counsel shall stand, and I will accomplish all my purpose’” (Isa. 46:9–10).
“When the fullness of time had come,” when the moment was appropriate in God’s
plan, “God sent forth his Son, born of woman, born under the law, to redeem
those who were under the law” (Gal. 4:4–5).
基督在地上的工作，特別是祂被釘死在十字架上、受死復活，是歷史的最高峰，它是一個偉大的轉捩點，神實際作成了救恩的工作──即整個舊約歷史所進行的方向。當前的世代回顧著基督所完成的工作，也期盼祂的工作達到歷史的成全（consummation），那時，基督會再來，“有公義在那裡居住”的“新天新地”就會顯現（彼後3：13；見啟21：1-22：5）。The work of Christ
on earth, and especially his crucifixion and resurrection, is the climax of
history; it is the great turning point at which God actually accomplished the
salvation toward which history had been moving throughout the OT. The present
era looks back on Christ’s completed work but also looks forward to the
consummation of his work when Christ will come again and when there will appear
“new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13; see
Rev. 21:1–22:5).
神的計劃的統一性，使神能在更早的時間點作出許多應許與預言（promises and
predictions），然後讓它們在稍後的時間點得著應驗（fulfillment）。有時候，這些應許所採用的是一種非常詳盡的形式，例如神對彌賽亞──以色列所盼望的偉大救主──將要來臨的應許（賽9：6-7）。有時候這些應許是以一種象徵的形式，例如當神吩咐獻上動物的祭牲，作為赦罪的象徵（利未記4章）。這些獻祭本身，並不能永遠地除去罪，將人贖回（來10：1-18）。它們是指向基督，那最終與完美的贖罪祭。The unity of God’s plan makes it appropriate for him
to include promises and predictions at earlier points in time, and then for the
fulfillments of these to come at later points. Sometimes the promises take
explicit form, as when God promises the coming of the Messiah, the great Savior
whom Israel expected (Isa. 9:6–7). Sometimes the promises take symbolic form,
as when God commanded animal sacrifices to be offered as a symbol for the
forgiveness of sins (Leviticus 4). In themselves, the animal sacrifices were
not able to remove sins permanently and to atone for them permanently (Heb.
10:1–18). They pointed forward to Christ, who is the final and complete
sacrifice for sins.
舊約中的基督 Christ in the Old Testament
既然神的計劃聚焦在基督以及祂的榮耀（弗1：10）上，很自然地，神的應許以及舊約的象徵都應該指向祂。“因為 神的一切應許，在基督裡都是“是”的，為此我們藉著他說“阿們”，使榮耀歸於 神。”（林後1：20）當基督復活之後，向門徒顯現，祂教導的重點集中在引導他們明白舊約如何指向祂：“耶穌說：‘無知的人哪，先知所說的一切話，你們心裡信得太遲鈍了！ 基督這樣受害，然後進入祂的榮耀，不是應當的嗎？’於是祂從摩西和眾先知起，把所有關於自己的經文，都給他們解釋明白了。 ”（路24：25-27）我們也可以查考路加福音24：44-48：“主對他們說：‘這就是我從前與你們同在的時候，對你們說過的話：摩西的律法、先知書和詩篇上所記關於我的一切事，都必定應驗。’於是祂開他們的心竅，使他們明白聖經；又說：‘經上這樣記著：基督必須受害，第三天從死人中復活。人要奉他的名，傳講悔改與赦罪的道，從耶路撒冷起，直傳到萬國。你們就是這些事的見證。 ”Since God’s plan focuses on Christ and his glory (Eph. 1:10), it
is natural that the promises of God and the symbols in the OT all point forward
to him. “For all the promises of God find their Yes in him [Christ]” (2Cor.
1:20). When Christ appeared to the disciples after his resurrection, his
teaching focused on leading them to understand how the OT pointed to him: “And
he said to them, ‘O foolish ones, and slow of heart to believe all that the
prophets have spoken! Was it not necessary that the Christ should suffer these
things and enter into his glory?’ And beginning with Moses and all the
Prophets, he interpreted to them in all the Scriptures the things concerning
himself” (Luke 24:25–27). One could also look at Luke 24:44–48: “Then he said
to them, ‘These are my words that I spoke to you while I was still with you,
that everything written about me in the Law of Moses and the Prophets and the
Psalms must be fulfilled.’ Then he opened their minds to understand the
Scriptures, and said to them, ‘Thus it is written, that the Christ should
suffer and on the third day rise from the dead, and that repentance and
forgiveness of sins should be proclaimed in his name to all nations, beginning
from Jerusalem. You are witnesses of these things.’”
當聖經說，“祂開他們的心竅，使他們明白聖經”（路24：45），它並不是在說一些支離破碎的、有關彌賽亞的預言。它是指整部的舊約聖經，也就是猶太傳統所整理出來的。“摩西的律法”包括創世記到申命記的摩西五經，“先知書”包括“前先知書”（歷史書如約書亞記，士師記，撒母耳記上下，以及列王紀上下），以及“後先知書”（以賽亞書，耶利米書，以西結書，但以理書，以及12小先知書，何西阿書～瑪拉基書）。“詩篇”是猶太聖經第三部分“聖卷”（Writing）的代表。瞭解這些舊約書卷的核心，是它們都指向基督的受害、祂的復活，以及之後福音要“傳到萬國”（路24：47）。舊約作為一個整體，藉著它的應許、它的象徵，以及它所描繪的救恩圖像，都在期盼救恩的實際完成，而在耶穌基督的降生、死亡以及復活上，一次而永遠地完成了。When the Bible says
that “he opened their
minds to understand the Scriptures”
(Luke 24:45), it cannot mean just a few scattered predictions about the
Messiah. It means the OT as a whole, encompassing all three of the major
divisions of the OT that the Jews traditionally recognized. “The Law of Moses”
includes Genesis to Deuteronomy. “The Prophets” include both the “former
prophets” (the historical books Joshua, Judges, 1–2Samuel, and 1–2Kings) and
the “latter prophets” (Isaiah, Jeremiah, Ezekiel, Daniel, and the 12 Minor
Prophets, Hosea–Malachi). “The Psalms” is representativeof the third grouping
by the Jews, called the “Writings.” At the heart of understanding all these OT
books is the truth that they point forward to the suffering of Christ, his
resurrection, and the subsequent spread of the gospel to “all nations” (Luke
24:47). The OT as a whole, through its promises, its symbols, and its pictures
of salvation, looks forward to the actual accomplishment of salvation that took
place once-for-all in the life, death, and resurrection of Jesus Christ.
神的應許 The Promises of God
舊約是如何指向基督的呢？首先，它透過救恩的應許和關於神對祂的子民的承諾，直接指向基督。神在舊約賜下關於基督要作為彌賽亞（出自大衛世系的人類救主）而來的具體應許，藉著彌迦這位先知，神應許彌賽亞會生在伯利恆、大衛的城（彌5：2），這個預言在新約中驚人地應驗了（太2：1-12）。不過，神通常是賜下更一般性的、關於未來拯救的日子的應許，而沒有把祂將會如何完成的細節都公布出來（例如，以賽亞書25：6-9；60：1-7）。有時候只是應許祂會作他們的神（見創17：7）。In what ways does the OT look forward to Christ? First, it directly
points forward through promises of salvation and promises concerning God’s
commitment to his people. God gave some specific promises in the OT relating to
the coming of Christ as the Messiah, the Savior in the line of David. Through
the prophet Micah, God promises that the MesOverview of the Bible: A Survey of
the History of Salvation Overview of the Bible 24 siah is to be born in
Bethlehem, the city of David (Mic. 5:2), a prophecy strikingly fulfilled in the
NT (Matt. 2:1–12). But God often gives more general promises concerning a
future great day of salvation, without spelling out all the details of how he
will accomplish it (e.g., Isa. 25:6–9; 60:1–7). Sometimes he promises simply to
be their God (see Gen. 17:7).
一個經常出現的副歌是：“我會作他們的 神，他們會作我的子民”（比較耶31：33；何2：23；亞8：8；13：9；來8：10）。有時候這個比較寬鬆的主題有一些變化，會聚焦在神的百姓和他們將成為怎樣的百姓上面，而有時候它們會聚焦在神和祂將會作什麼上面。神應許會“作他們的 神”，實際上是祂全面的承諾，答應與祂的百姓同在，要眷顧他們，教導他們，保護他們，供應他們的需要，與他們建立個人的關係。如果這個承諾繼續下去，它最終的應許是那在基督裡才會完全實現的救恩。One common refrain
is that, “I will be their
God, and they shall be my people” (cf. Jer. 31:33; Hos. 2:23; Zech. 8:8; 13:9;
Heb. 8:10). Variations on this broad theme may sometimes focus more on the
people and what they will be, while at other times they focus on God and what
he will do. God’s promise to “be their God” is really his comprehensive
commitment to be with his people, to care for them, to discipline them, to
protect them, to supply their needs, and to have a personal relationship with
them. If that commitment continues, it promises to result ultimately in the
final salvation that God works out in Christ.
這個原則可以適用於所有舊約的應許。“因為 神的一切應許，在基督裡都是‘是’的”（林後1：20）。有時候神會賜下即時、暫時的祝福。這些只是預嚐那透過基督而來的豐富而永遠的福分：“我們主耶穌基督的父 神是應當稱頌的。祂在基督裡，曾經把天上各種屬靈的福分賜給我們……”（弗1：3）The principle
extends to all the promises in the OT. “For all the promises of God find their Yes in him
[Christ]” (2 Cor. 1:20).
Sometimes God gives immediate, temporal blessings. These blessings are only a
foretaste of the rich, eternal blessings that come through Christ: “Blessed be
the God and Father of our Lord Jesus Christ, who has blessed us in Christ with
every spiritual blessing in the heavenly places” (Eph. 1:3).
警告與咒詛 Warnings and Curses
神與百姓的關係不止包括賜福，也包括警告、威嚇與咒詛。因為這些是神對罪正確的回應，所以是恰當的。它們在兩個獨特的面向上，會期待並指向基督：首先，基督是神的羔羊，背負世人罪孽的（約1：29；彼前2：24）。祂完全無罪，卻為我們成為罪，在十字架上擔當了神的咒詛（林後5：21；加3：13）。神對罪的忿怒，以及祂對罪的刑罰的每個事例，都預期著祂將傾倒在十字架上的基督的忿怒。God’s relation to people includes not only blessings
but also warnings, threatenings, and cursings. These are appropriate because of
God’s righteous reaction to sin. They anticipate and point forward to Christ in
two distinct ways. First, Christ is the Lamb of God, the sin-bearer (John 1:29;
1 Pet. 2:24). He was innocent of sin, but became sin for us and bore the curse
of God on the cross (2Cor. 5:21; Gal. 3:13). Every instance of the wrath of God
against sin, and his punishments of sin, looks forward to the wrath that was
poured out on Christ on the cross.
其次，基督在祂的第二次來時，會戰勝罪，並消滅它。第二次來和歷史的終結，是執行對罪的最後審判的時候。所有早先對罪的審判，都期盼著那最後的審判。當基督在地上生活的時候，祂趕逐污鬼，並斥責宗教領袖的罪，就是在預告這個最後的審判。Second, Christ at
his second coming wars against sin and exterminates it. The second coming and
the consummation are the time when the final judgment against sin is executed.
All earlier judgments against sin anticipate the final judgment. Christ during
his earthly life anticipated this final judgment when he cast out demons and
when he denounced the sins of the religious leaders.
諸約 Covenants
神在舊約的應許不只出現在神對祂百姓的承諾的背景上，也出現在教導百姓如何委身上帝，以及他們對上帝的義務上。挪亞，亞伯拉罕，以及那些神與他們會面，向他們說話的人，都蒙召要作出回應，他們不只要信靠上帝的應許，並且要在生活中結出果子，這些是他們與上帝交往的結果。神與百姓的關係可以用神與人立的不同的聖約來總結。人與人之間所立的約（covenant）是具有約束力的承諾，雙方有義務要忠誠地對待彼此（例如雅各和拉班在創31：44所立的約）。當神與人立約時，因為神是掌管主權的，所以祂會規定雙方的責任義務。“我會作你的神”是神這邊基本的義務，而“他們要作我的百姓”是人這邊的基本義務。但是細節有一些不同的出入。 The promises of
God in the OT come in the context not only of God’s commitment to his people but also of instruction
about the people’s commitment and
obligations to God. Noah, Abraham, and others whom God meets and addresses are
called on to respond not only with trust in God’s promises but with lives that
begin to bear fruit from their fellowship with God. The relation of God to his
people is summed up in various covenants that God makes with people. A covenant
between two human beings is a binding commitment obliging them to deal
faithfully with one another (as with Jacob and Laban in Gen. 31:44). When God
makes a covenant with man, God is the sovereign, so he specifies the
obligations on both sides. “I will be their God” is the fundamental obligation
on God’s side, while “they shall be my people” is the fundamental obligation on
the human side. But then there are variations in the details.
例如，當神呼召亞伯蘭的時候，祂說：“你要離開本地、本族、父家，到我指示你的地方去。”（創12：1）這個吩咐具體指明了亞伯蘭的義務，這是人這邊的責任。上帝也表明祂這邊會作的：“我必使你成為大國，賜福給你，使你的名為大，你也必使別人得福。”（創12：2）神的承諾是以應許、賜福與咒詛的形式出現的。應許和賜福指向基督，祂是諸多應許的應驗，以及最後祝福的來源。諸多的咒詛則指向基督為人擔當了咒詛以及祂將要執行的審判與對罪的咒詛，特別是在第二次再來時會發生的。For example, when
God first calls Abram he says, “Go from your country and your kindred and your
father’s house to the land that I will show you” (Gen. 12:1). This commandment
specifies an obligation on the part of Abram, an obligation on the human side.
God also indicates what he will do on his part: “And I will make of you a great
nation, and I will bless you and make your name great, so that you will be a
blessing” (Gen. 12:2). God’s commitment takes the form of promises, blessings,
and curses. The promises and blessings point forward to Christ, who is the
fulfillment of the promises and the source of final blessings. The curses point
forward to Christ both in his bearing the curse and in his execution of
judgment and curse against sin, especially at the second coming.
人在聖約這邊的義務也和基督有關。基督是完全的人，也是完全的神。身為人，祂與祂的百姓同樣站在人這邊。祂藉著完全的順服（來5：8），成全了神的聖約的責任。祂在復活與升天中接受了順服的獎賞（腓2：8-11）。因此，在舊約聖約中，人這邊的責任指向了祂的成就。The obligations on the human
side of the covenants are also related to Christ. Christ is fully man as well
as fully God. As a man, he stands with his people on the human side. He
fulfilled the obligations of God’s covenants through his perfect obedience
(Heb. 5:8). He received the reward of obedience in his resurrection and
ascension (see Phil. 2:9–10). The OT covenants on their human side thus point
forward to his achievement.
基督藉著處理了神對罪的震怒，將本來與神隔離的處境，變成一個和平的景況。祂使信徒得以與神和好（林後5：18-21；羅5：6-11）。祂也帶來個人與神親密的關係，以及成為神的兒女的特權（羅8：14-17）。這個親密的關係正是舊約的諸約所期盼的。在以賽亞書，神甚至宣告說，祂的僕人彌賽亞，會成為眾民的約（賽42：6；49：8）。By dealing with the wrath of
God against sin, Christ changed a situation of alienation from God to a
situation of peace. He reconciled believers to God (2 Cor. 5:18–21; Rom.
5:6–11). He brought personal intimacy with God, and the privilege of being
children of God (Rom. 8:14–17). This intimacy is what all the OT covenants
anticipated. In Isaiah, God even declares that his servant, the Messiah, will
be the covenant for the people (see Isa. 42:6; 49:8).
後裔 Offspring
我們大可把焦點放在舊約的聖約的一個特別元素，也就是關於後裔的應許上。當神與亞伯蘭立約的時候，祂呼召他：“你要在我面前行事為人；你要作完全人。”（創17：1）這是人在約中的義務。在神的那面，祂應許要使亞伯蘭成為“多國的父”（創17：4），並將他改名為“亞伯拉罕”（創17：5）。這個與亞伯拉罕所立的約，實際上超越了亞伯拉罕，延伸到他的後裔：“我要與你，和你世世代代的後裔，堅立我的約，成為永遠的約，使我作你和你的後裔的 神。我要把你現在寄居的地，就是迦南全地，賜給你和你的後裔，作永遠的產業，我也要作他們的 神。”（創17：7-8）It
is worthwhile to focus on one specific element in OT covenants, namely, the
promise concerning offspring. In making a covenant with Abram, God calls on him
to “walk before me, and
be blameless” (Gen. 17:1). That
is a human obligation in the covenant. On the divine side, God promises that he
will make Abram “the father of a multitude of nations” (Gen. 17:4), and he
renames him Abraham (Gen. 17:5). The covenant with Abraham in fact extends
beyond Abraham to his posterity: “And I will establish my covenant between me
and you and your offspring after you throughout their generations for an
everlasting covenant, to be God to you and to your offspring after you. And I
will give to you and to your offspring after you the land of your sojournings,
all the land of Canaan, for an everlasting possession, and I will be their God”
(Gen. 17:7–8).
神對亞伯拉罕的應許，在舊約中是非常重要的，因為它們是以色列國家的基礎。亞伯拉罕之後的歷史表明，亞伯拉罕生了一個兒子以撒，應驗了神對撒拉的應許。以撒是神對後裔的應許的直接結果，他會繼承那地。以撒也生了一個兒子，雅各，而雅各成為十二個兒子的父親。這十二個兒子繁衍成為以色列的十二支派。以色列這個國家成為神所應許的後裔的下一個階段。The promises made
to Abraham are exceedingly important within the OT because they are the foundation
for the nation of Israel. The history after Abraham shows that Abraham had a
son, Isaac, in fulfillment of God’s promise to Sarah. Isaac was the immediate
result of God’s promise of offspring who will inherit the land. Isaac in turn
had a son, Jacob, and Jacob was the father of 12 sons who in turn multiplied
into the 12 tribes of Israel. The nation of Israel became the next stage in the
offspring that God promised.
但這與基督有何關聯呢？正如馬太福音的家譜（太1：1）所表明的，基督是大衛和亞伯拉罕的後裔。基督是亞伯拉罕的後裔。事實上，祂是那個特別強調的後裔：“那些應許本來是給亞伯拉罕和他的後裔的。 神並沒有說‘給眾後裔’，好像指著多數；而是說‘給你的一個後裔’，指著一個，就是基督。”（加3：16；見創22：15-18的注解）
神告訴亞伯拉罕要“在我面前行事為人；你要作完全人。”（創17：1）But how does this relate to Christ? Christ is
the descendant of David and of Abraham, as the genealogy in Matthew indicates
(Matt. 1:1). Christ is the offspring of Abraham. In fact, he is the offspring
in a uniquely emphatic sense: “Now the promises were made to Abraham and to 25
Overview of the Bible his offspring. It does not say, ‘And to offsprings,’
referring to many, but referring to one, ‘And to your offspring,’ who is
Christ” (Gal. 3:16; see notes on Gen. 22:15–18). Abraham was told to “walk
before me, and be blameless” (Gen. 17:1).
亞伯拉罕基本上是個有信心的人，他信神（加3：9；來11：8-12，17-19）。但是亞伯拉罕也有他的失敗與罪孽。誰能在神面前行事為人完全無可指責呢？不是亞伯拉罕，也不是地上的任何人，唯有基督自己（來4：15）。所有亞伯拉罕的“後裔”，最終都無法成為完全人。因此亞伯拉罕之約和基督之間，有著牢不可破的關聯。基督是那最終極的後裔，是其他的後裔所指向的。我們可以列出這個後裔的清單：以撒，雅各，然後是雅各的眾子。在這些兒子當中，猶大是他們的領袖，會擁有王權（創49：10）。大衛是亞伯拉罕和猶大的後裔；所羅門是大衛的後裔。然後是羅波安以及其他從大衛和所羅門而出的子嗣（太1：1-16）。Abraham was basically a man of faith who trusted God (Gal. 3:9; Heb.
11:8–12, 17–19). But Abraham also had his failures and
sins. Who will walk before God and be blameless in an ultimate way? Not
Abraham. Not anyone else on earth either, except Christ himself (Heb. 4:15).
All the other candidates for being “offspring” of Abraham ultimately fail to be
blameless. Thus the covenant with Abraham has an unbreakable tie to Christ.
Christ is the ultimate offspring to whom the other offspring all point. One may
go down the list of offspring: Isaac, Jacob, then the sons of Jacob. Among
these sons, Judah is their leader who will have kingship (Gen. 49:10). David is
the descendant of Abraham and Judah; Solomon is the descendant of David; and
then comes Rehoboam and the others who descend from David and Solomon (Matt.
1:1–16).
基督不止是他們所有人的後裔，擁有合法的地位，祂也超越他們所有的人，成為那獨特、無可指摘的後裔。藉著基督，信徒能與祂聯合，使他們能成為“亞伯拉罕的後裔”（加3：29）。所有的信徒，不論是猶太人或外邦人，成為神對亞伯拉罕和他的後裔所應許承受產業的：“並不分猶太人或希臘人，作奴僕的或自由人，男的或女的，因為你們在基督耶穌裡都成為一體了。如果你們屬於基督，就是亞伯拉罕的後裔，是按照應許承受產業的了。”（加3：28-29）Christ
is not only the descendant of all of them by legal right; he is also superior
to all of them as the uniquely blameless offspring. Through Christ believers
are united to him and thereby themselves become “Abraham’s offspring” (Gal.
3:29). Believers, Jews and Gentiles alike, become heirs to the promises of God
made to Abraham and his offspring: “There is neither Jew nor Greek, there is
neither slave nor free, there is no male and female, for you are all one in
Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs
according to promise” (Gal. 3:28–29).
基督：末後的亞當 Christ as the Last Adam
基督不只是亞伯拉罕的後裔，更必須回溯到更早的時間、神更早的應許——女人的後裔——上：“我要使你和女人彼此為仇，你的後裔和女人的後裔，也彼此為仇，女人的後裔要傷你的頭，你要傷他的腳跟。”（創3：15）戰勝蛇，即戰勝邪惡，並且扭轉罪的效果，乃是透過女人的後裔而成就的。我們可以追溯這後裔，從夏娃所生的塞特與他敬虔的子嗣，透過挪亞，然後到亞伯拉罕──神的應許有了具體的形式，是出自亞伯拉罕的後裔（見路3：23-38，往上追溯耶穌的家譜一直到亞當）。如此，基督不只是亞伯拉罕的後裔，而且是末後的亞當（林前15：45-49）。和亞當一樣，耶穌代表所有屬祂的人，而祂會扭轉亞當墮落的效果。Christ is not only the
offspring of Abraham, but— reaching back
farther in time to an earlier promise of God—the offspring of the woman: “I will put enmity between you [the serpent] and the woman,
and between your offspring and her offspring; he shall bruise your head, and
you shall bruise his heel” (Gen. 3:15). The conquest over the serpent, and
therefore the conquest of evil and the reversal of its effects, is to take
place through the offspring of the woman. One can trace this offspring down
from Eve through Seth and his godly descendants, through Noah, and down to
Abraham, where God’s promise takes the specific form of offspring for Abraham
(see Luke 3:23–38, which traces Jesus’ genealogy all the way back to Adam).
Thus Christ is not only the offspring of Abraham but the last Adam (1Cor.
15:45–49). Like Adam, he represents all who belong to him. And he reverses the
effects of Adam’s fall.
影子，預示，與“預表” Shadows,
Prefigures, and “Types”
新約不斷地提到基督和祂所帶來的救恩。那是很明顯的。不明顯的是，舊約亦是如此，只不過它是以期待的方式來表達的。它給我們將要來的事情的“影像”和“預表”（見林前10：6，11；來8：5）。The NT constantly talks about Christ and the salvation that he has
brought. That is obvious. What is not so obvious is that the same is true of
the OT, though it does this by way of anticipation. It gives us “shadows” and
“types” of the things that were to come (see 1 Cor. 10:6, 11; Heb. 8:5).
例如，林前10：6指出，以色列人在曠野所經歷的事件，是“我們的鑒戒”。而林前10：11說：“這些事發生在他們身上，作為鑒戒，並且記下來，為了要警戒我們這些末世的人。”這兩處經文，“借鑒”（example）的希臘文都是 typos，也就是英文“type”（預表）的來源（比較羅5：14）。For example, 1
Corinthians 10:6 indicates that the events the Israelites experienced in the
wilderness were “examples for us.”
And 1 Corinthians 10:11 says, “Now these things happened to them as an example,
but they were written down for our instruction, on whom the end of the ages has
come.” In 1 Corinthians 10:6 and 11, the Greek word for “example” is typos,
from which derives the English word “type” (cf. Rom. 5:14).
在神學語言中，“預表”是一個特別的例子、象徵或圖像，是神事先設計好的，祂把這個“預表”放在歷史稍早的時間點上，以便指向一個後來的、更大的應驗。舊約的動物獻祭預示著基督最後的獻祭。所以，這些動物的獻祭就是基督的“預表”（types）。聖殿作為神的居所，也預示著基督，祂是神最後的“居所”（dwelling place），藉著祂，神與祂的子民同在（太1：23；約2：21）。舊約祭司是基督的預表，祂是最後的大祭司（來7：11～8：7）A “type,”
in the language of theology, is a special example, symbol, or picture that God
designed beforehand, and that he placed in history at an earlier point in time
in order to point forward to a later, larger fulfillment. Animal sacrifices in
the OT prefigure the final sacrifice of Christ. So these animal sacrifices were
“types” of Christ. The temple, as a dwelling place for God, prefigured Christ,
who is the final “dwelling place” of God, and through whom God comes to be with
his people (Matt. 1:23; John 2:21). The OT priests were types of Christ, who is
the final high priest (Heb. 7:11–8:7).
在基督裡的應驗是很明顯的（弗1：10；林後1：20）。但是在新約中那些“在基督裡”的人，也就是以信心信靠祂，並且經歷到與祂相交和祂的福分的人，會得到祂所成就的恩益，因此，我們也可以在舊約中發現這些指向新約教會的期望或“預表”。例如，舊約的聖殿不只是預示基督──祂的身體就是聖殿（約2：21），而且預示著教會，教會也被稱為聖殿（林前3：16-17），因為聖靈住在裡面。有些舊約的象徵也特別指向救恩的完成，那是在新天新地才會實現的（彼後3：13；啟21：1～22：5）。舊約的耶路撒冷預示著那將要“從天上由 神那裡降下來”的新耶路撒冷（啟21：2）。Fulfillment takes place preeminently in Christ (Eph. 1:10; 2 Cor. 1:20).
But in the NT those people who are “in
Christ,” who place their
trust in him and experience fellowship with his person and his blessings,
receive the benefits of what he has accomplished, and therefore one can also
find anticipations or “types” in the OT that point forward to the NT church,
the people in the NT who belong to Christ. For example, the OT temple not only
prefigured Christ, whose body is the temple (John 2:21), but prefigured the
church, which is also called a temple (1Cor. 3:16–17), because it is indwelt by
the Holy Spirit. Some OT symbols also may point forward especially to the
consummation of salvation that takes place in the new heaven and the new earth
yet to come (2Pet. 3:13; Rev.21:1–22:5). Old Testament Jerusalem prefigured the
new Jerusalem that will come “down out of heaven from God” (Rev. 21:2).
中保基督 Christ the Mediator
聖經明確地表明，自從亞當犯罪墮落後，罪和罪的後果就變成人類普遍的問題。這是整本聖經一貫的主題。罪是對上帝的背叛，配得到死亡的刑罰：“罪的工價就是死”（羅6：23）。神是聖潔的，任何一個有罪的人──包括像摩西這樣的偉人──都無法站立在神的面前而不會滅亡：“你不能看我的臉，因為沒有人看見了我還能活著。”（出33：20）有罪的人需要一個中保（mediator），代表他來到神的面前。基督同時是神和人，且是完全無罪的，所以是唯一能如此事奉的：“因為 神只有一位，在 神和人中間也只有一位中保，就是降世為人的基督耶穌。 祂捨了自己作萬人的贖價，到了適當的時候，這事就證實了。”（提前2：5-6）The
Bible makes it clear that ever since the fall of Adam into sin, sin and its
consequences have been the pervasive problem of the human race. It is a
constant theme running through the Bible. Sin is rebellion against God, and it
deserves death: “the wages of sin is death” (Rom. 6:23). God is holy, and no
sinful human being, not even a great man like Moses, can stand in the presence
of God without dying: “you cannot see my face, for man shall not see me and
live” (Ex. 33:20). Sinful man needs a mediator who will approach God on his
behalf. Christ, who is both God and man, and who is innocent of sin, is the
only one who can serve: “there is one mediator between God and men, the man
Christ Jesus, who gavehimself as a ransom for all” (1Tim. 2:5–6).
從一個終極的角度來看，雖然中保只有一位，但是從一個次要的角度來看，舊約中的許多人物也充當了一些中保的功能。摩西是其中之一。他上到西乃山上與神會面，而所有其他的百姓在山底下等候（出19章）。當以色列百姓聽到神在山上發出來的聲音感到極度害怕時，他們從那時起，就要求摩西把神的話帶給他們（出20：18-21）。神答應了這樣的安排，讓摩西把祂的話帶給百姓（申5：28-33）。Though there is only one mediator in an ultimate sense, in a subordinate
way various people in the OT serve in some kind of mediatorial capacity. Moses
is one of them. He went up to Mount Sinai to meet God while all the people
waited at the bottom of the mountain (Exodus 19). When the people of Israel
were terrified at hearing God’s audible voice from the mountain, they asked for
Moses to bring them God’s words from then on (Ex. 20:18–21). God approved of
the arrangement involving Moses bringing his words to the people (Deut.
5:28–33).
但是，如果只有一個中保，如同提前2：5所說的，摩西怎麼可能符合這個要求呢？摩西不是那最終的中保，而是“預示”（prefigured）了基督中保的本質。因為摩西是有罪的，如果沒有神的赦免，他不可能在神的面前存活，也就是說，必須有一位無罪的中保來代表他。根據神的計劃，神讓摩西進入祂的同在中，只因為基督將要到來，為摩西贖罪。基督工作的恩益被提前算到摩西的頭上，這對所有舊約的聖徒而言，都是適用的。若非如此，他們怎麼可能得救呢？神是完全聖潔的，他們都必需是完全的。因為那將要來的基督的緣故，完全被算在他們頭上了，這完全是恩典。But if there is
only one mediator, as 1Timothy 2:5 says, how could Moses possibly serve in that
way? Moses was not the ultimate mediator, but he prefigured Christ’s mediation. Because Moses was sinful, he could
not possibly have survived the presence of God without forgiveness, that is,
without having a sinless mediator on his own behalf. God welcomed Moses into
his presence only because, according to the plan of God, Christ was to come and
make Overview of the Bible 26 atonement for Moses. The benefits of Christ’s
work were reckoned beforehand for Moses’ benefit. And so it must havebeen for
all the OT saints. How could they havebeen saved otherwise? God is perfectly
holy, and they all needed perfection. Perfection was graciously reckoned to
them because of Christ, who was to come.
這意味著整個舊約和新約一樣，得救只能通過一種方法。只有基督能拯救我們。“除了祂以外，別無拯救，因為在天下人間，沒有賜下別的名，我們可以靠著得救。”（徒4：12）舊約中所有得救的例子都是倚靠基督。而在舊約中，救恩通常要透過一個中保──站在神與人之間的一個人或者一種制度。舊約中所有微小的中保的事例都是在預示基督。如果不是這樣，有其它可能嗎？因為只有一個中保，只有一條得救的道路。
That
means that there is only one way of salvation, throughout the OT as well as in
the NT. Only Christ can save us. “And there is salvation in no one else, for
there is no other name under heaven given among men by which we must be saved”
(Acts 4:12). The instances of salvation in the OT all depend on Christ. And in
the OT, salvation frequently comes through a mediator, a person or institution
that stands between God and man. All the small instances of mediation in the OT
prefigure Christ. How else could it be, since there is only one mediator and
one way of salvation?
所以，當我們特別注意 神帶來拯救的例子 ，以及 一個站在神與人之間的中保 的例子，我們對聖經的統一性的認識就會增加。這些事例不止包括神以個人性的交往，屬靈的親密，以及永生的應許的形式所帶來的屬靈上的拯救，它們還包括暫時的、外在的拯救──肉體上的“得救”，這預示著屬靈上的得救。的確，得救不只是屬靈上的。基督徒殷切盼望身體的復活，也盼望一個“新天新地，有公義在那裡居住。”（彼後3：13）個人的救恩是從心靈的更新開始的，但在末了的時候，會是全面而且是在全宇宙的範圍的。舊約所注意的雖然是實質的地、實質的財富與實質的身體健康，其實是盼望在新天新地中信徒實質的昌盛。So understanding of
the unity of the Bible increases when one pays attentionto instances where God
brings salvation, and instances where a mediator stands between God and man.
These instances include not only cases where God brings spiritual salvation in
the form of personal fellowship, spiritual intimacy, and the promise of eternal
life with God. They also include instances of temporal, external
deliverance—“salvation” in a physical sense, which prefigures salvation in a
spiritual sense. And indeed, salvation is not merely spiritual. Christians look
forward to the resurrection of the body and to “new heavens and a new earth in
which righteousness dwells” (2 Pet. 3:13). Personal salvation starts with renewal
of the heart, but in the end it will be comprehensive and cosmic in scope. The
OT, when it pays attention to physical land and physical prosperity and
physical health, anticipates the physicality of the believer’s prosperity in
the new heavens and the new earth.
舊約裡中保的事例還包括先知，君王與祭司。先知 把神的話帶給神的子民。君王，當他們順服神的時候，使百姓接受神的治理。祭司 代表百姓來到上帝的同在當中。基督是那最後的先知、君王和祭司，祂最終應驗了這三個職分（來1：1-3）。我們也可以查看 智慧人，他把神的智慧帶給其他人；戰士，拯救人脫離敵人的手；以及 歌唱者，代表百姓把讚美呈獻給神，並對百姓述說神的屬性。Instances of
mediators in the OT include prophets, kings, and priests. Prophets bring the
word of God from God to the people. Kings, when they submit to God, bring God’s
rule to bear on the people. Priests represent the people in coming before God’s
presence. Christ is the final prophet, king, and priest who fulfills all three
functions in a final way (Heb. 1:1–3). One can also look at wise men, who bring
God’s wisdom to others; warriors, who bring God’s deliverance from enemies; and
singers, who bring praise to God on behalf of the people and speak of the
character of God to the people.
中保不止是透過人物，也透過各種制度。聖約 扮演了一個中保的角色，把神的話帶給百姓。 聖殿 把神的同在帶給百姓。動物的獻祭 把神的赦罪帶給百姓。在閱讀聖經時，我們應該查考有哪些方法是神透過那些祂所設立的 管道/途徑 （means），把祂的話和祂的同在帶給百姓的。所有的這些途徑都執行了某種中保的角色，因為只有一個中保，而很清楚地，它們都指向基督。Mediation occurs
not only through human figures, but through institutions. Covenants play a
mediatorial role in bringing God’s word to the people. The temple brings God’s
presence to the people. The animal sacrifices bring God’s forgiveness to the
people. In reading the Bible one should look for ways in which God brings his
word and his presence to people through means that he establishes. All these
means perform a kind of mediatorial role, and because there is only one
mediator, it is clear that they all point to Christ.
（附錄：An Interview about Biblical Theology with Vern
Poythress
http：//www.esvstudybible.org/blog/wp-content/uploads/2008/09/poythress-interview.pdf）
