講道者忽略的工具——高偉勛談傳講聖經神學ThePreacher’s Neglected ToolGraemeGoldsworthy on Preaching Biblical Theology
作者：Gavin Ortlund 譯者：駱鴻銘
當牧者傳講整卷利未記或耶利米哀歌時，他要如何才能做到「只知道耶穌基督並祂釘十字架」（林前二2）呢？當你帶領一個查經班，在查考到約珥書的蝗蟲，或者是猶大書的假教師時，「以福音為中心」究竟是什麼意思呢？
How
does a preacher “know nothing but
Christ crucified” (1 Cor. 2:2) when
preaching through Leviticus or Lamentations? What does it mean to be “gospel-centered” when you’re leading a Bible study
on the locusts of Joel, or the false teachers of Jude?
在我們的教導和講道中，我們都想要以基督為中心。但如何讓聖經中的每一節經文都帶領我們到基督那裏，並不總是很明顯的。要把這些零零碎碎的點串聯起來，最有幫助的工具之一——也同時是最被人忽略的——就是聖經神學。在福音派圈子裏，聖經神學的意思是指：把整部聖經當作一個完整的故事，按照主題來閱讀。
We
all want to be Christ-centered in our teaching and preaching. But it’s not always obvious how each particular text
of Scripture gets us to Christ. One of the most helpful tools for connecting
the dots—and simultaneously one of the most neglected—is biblical theology,
which (in evangelical circles) refers to the art of reading thematically across
the entire Bible as one story.
為了更認識聖經神學，以及它與釋經講道的關連性，我寫信請教高偉勛（Graeme Goldsworthy）。他是澳洲雪梨莫爾神學院（Moore Theological College）先前的教授，以及許多精彩的聖經神學著作的作者，包括《聖經神學與解經講道》（Preaching the Whole
Bible as Christian Scripture: The Application of Biblical Theology to
Expository Preaching ，Eerdmans, 2000；中文版已由麥種在2014年翻譯出版），以及《以基督為中心的聖經神學：釋經基礎與原則》（Christ-Centered
Biblical Theology: Hermeneutical Foundations and Principles，IVP Academic, 2012）。
To
learn more about biblical theology, and its relevance for expository preaching,
I corresponded with Graeme Goldsworthy, former lecturer at Moore Theological
College in Sydney, Australia, and author of numerous helpful books on biblical
theology, including Preaching the Whole Bible as Christian Scripture: The
Application of Biblical Theology to Expository Preaching (Eerdmans, 2000) and
Christ-Centered Biblical Theology: Hermeneutical Foundations and Principles
(IVP Academic, 2012).
問：什麼是聖經神學？在釋經講道上，它會帶來什麼樣的不同？
What
is biblical theology, and what difference does it make in expository preaching?
答：對一個相信聖經的默示性、權威性和可靠行的福音派人士來說，聖經神學的意思是研究上帝如何逐漸地啟示出祂為祂的國度所作的計劃。它的目標是挖掘上帝在救恩歷史中的救贖計劃，這個完整敘事的本質及其多樣性。它承認耶穌基督的位格和工作，是祂福音的中心，並且試圖去瞭解祂是如何被啟示出來的，作為詮釋所有實存的原則。
For
an evangelical who believes in the inspiration, authority, and reliability of
Scripture, biblical theology is the study of the progressively revealed plan of
God for his kingdom. It sets out to uncover the nature of the one
narrative—with all its diversity—of God’s redemptive plan in salvation history.
It acknowledges the centrality of the person and work of Jesus Christ in his
gospel and seeks to understand the way in which he is revealed as the
interpretive principle of all reality.
聖經神學不僅僅對釋經講道有用，它也是不可或缺的。講道如果被局限在所要傳講的經文的界限之內，就不是真正的釋經講道。講道者需要聖經神學這個工具，來證明任何一段經文和整本聖經、和基督，是如何關連在一起的，也因此是和基督徒有關的。
Biblical
theology is not only helpful to expository preaching; it is essential.
Preaching won’t be truly
expository if it stops within the boundaries of the text with which the sermon
is dealing. Preaching needs biblical theology to show how any text relates to
the whole Bible, to Christ, and thus to the Christian.
問：聖經神學如何幫助講道者提供以基督為中心的信息，以反映出聖經故事背後的統一性？
How
can biblical theology help preachers offer Christ-centered messages that
reflect the underlying unity of the biblical story?
答：對許多讀者來說，聖經的統一性不是一直都是那樣顯而易見的。但這是耶穌和使徒們很清楚假定的（例如：路廿四27）。聖經神學會查考聖經合一性的本質，其結構，以及其動態的互動。因此它會幫助聖經的讀者，為每一段經文如何通向基督繪製出一條合理的道路，特別是在處理舊約聖經經文時。
The
unity of the Bible is not always apparent to readers. But it is clearly
asserted by Jesus and the apostles (e.g., Luke 24:27). Biblical theology
examines the nature of the Bible’s unity, its structure and its dynamics. It
therefore helps the reader of Scripture map out the legitimate path from each
text to Christ, particularly when dealing with Old Testament texts.
當我在為《聖經神學與解經講道》這本書的寫作作研究時，我驚訝地發現到，絕大多數有關講道的書籍——包括福音派人士所寫的——甚至並不承認聖經神學所扮演的角色。我認為這種情況也許正在轉變，但是我們還有很長的路要走。除非所有的改革宗、福音派神學院，和聖經學院，把聖經神學當作一門核心的基本課程，否則我擔心這些改變不會持久。聖經神學不能留給聖經研究部門來作，因為他們很典型地會把舊約從新約裏切割出來。
While
researching for Preaching the Whole Bible as Christian Scripture, I was
astonished to find that most books on preaching—including those by
evangelicals—didn’t even acknowledge the role of biblical theology. I think
that may be changing, but we have a long way to go. Until all Reformed and
evangelical seminaries and colleges make biblical theology a basic core course,
I fear the changes will not be sustained. And biblical theology cannot be left
to the biblical studies departments, because they typically divide Old
Testament from New Testament.
問：我們應當在何時、以及如何以聖經人物為信心的榜樣來效法他們呢？
When
and how should we hold up biblical characters as examples of faith to emulate?
答：很重要的是不要對榜樣式的講道作出過度的反應；聖經裏充滿了各式各樣的榜樣。但是聖經主要勸勉基督徒要越來越像基督，而不是像亞伯拉罕、摩西等等。聖經裏其他的人物可以作為信心的榜樣，特別是當我們可以從他們與基督的關係中清楚看出他們如何是信心的榜樣時。例如，希伯來書第十一章很清楚地描繪舊約聖經裏的英雄，他們是信心和勇氣的榜樣，但是他們也成為我們「仰望為我們信心創始成終的耶穌」（十二2）的信心的來源。最終，希伯來書的作者看到這些信心的英雄是要我們仰望基督：我們應該要效法他們的榜樣，但是效法的動力只能來自我們先仰望耶穌。
It’s important not to overreact to exemplary
preaching; the Bible is full of examples. But the Christian is primarily
exhorted to grow to be like Christ, not to be like Abraham or Moses or
whomever. Other biblical characters can be appealed to as exemplars of faith
when it’s clear from their relationship to Christ in what way they are. For
instance, Hebrews 11 clearly portrays Old Testament heroes as models of faith
and courage, but it also makes the source of our faith “fixing our eyes on
Jesus, the pioneer and perfecter of faith” (12:2). Ultimately, the writer sees
the heroes of faith as pointing us to Christ: we are to imitate their example,
but the power to do so only comes by looking to Jesus.
問：什麼是預表論（typology）？講道者什麼時候應該使用預表？可否請您舉一些例子？
What
is typology and when should a preacher use it? Can you give examples?
答：預表論是一個專門術語，與舊約聖經的敘事、制度、時間和人物如何以各種方式預示基督的位格和工作有關。這是耶穌和新約聖經的作者的見證所產生的。他們見證說，上帝在舊約聖經裏，在上帝子民的歷史經驗中所展開的計劃，是在基督裏所啟示的實存的一個影子。預表（type）通常會在先知對未來的應許裏，明確地得到確認。新約聖經以各種方法顯明基督是對範（antitype）或預表的應驗。
Typology
is the technical term that relates to the way the Old Testament narratives,
institutions, events, and persons foreshadow in various ways the person and
work of Christ. It is generated by the testimony of Jesus and the New Testament
writers that God’s unfolding plan in the historical experience of God’s people
in the Old Testament is a shadow of the reality revealed in Christ. The type is
often explicitly confirmed in the prophetic promise of the future. The New
Testament shows in what various ways Christ is the antitype or fulfilment.
當講道者從舊約講到基督時，他應該要提到預表論。他們可以講一些系列（例如六到八個講章）來探索一個聖經神學主題，例如律法或聖殿，或者祭司制度，或者是國度。預表論必須是根據經文的證據，而不是講道者的想像，或根據一些觀念的聯想。
Preachers
should refer to typology when moving from the Old Testament to Christ. They can
include the occasional series (say, six or eight sermons) exploring a
biblical-theological theme, like law or temple or priesthood or kindgom. The
typology should be based on the scriptural evidence, and not on the preacher’s
imagination or on the association of ideas.
舊約歷史裏的國度，其各個主要向度都是預表性的：創造，恩約，被擄和出埃及，應許地，會幕/聖殿，統管/君王制度，當然也包括先知、祭司、君王，和智慧人。
All
the major dimensions of kingdom revelation in Old Testament history are
typological: creation, covenant, exile and exodus, promised land,
tabernacle/temple, dominion/kingship, and of course prophet, priest, king, and
wise man.
問：假設你正在傳講或教導撒母耳記上十七章的大衛與歌利亞。對聖經神學的理解如何影響你詮釋這個故事，並且把這個故事應用在上帝的百姓身上？
Suppose
you’re preaching or
teaching on David and Goliath in 1 Samuel 17. How would an understanding of
biblical theology affect how you interpreted and applied this story to God’s people?
答：大衛是上帝百姓的受膏君王，他為百姓完成了他們無法完成的事。聖經神學提醒我們這條從大衛直通耶穌的線索。大衛是以色列的救主，那位受膏者（基督）的影兒。他站在百姓的位置上，為他們贏得了勝利。聖經神學並不會阻止我們欣賞並試著效法這段經文中大衛的勇氣和信心，但是它也會引導我們留意一些貫穿在整部舊約裏更宏大的主題，其焦點是對即將到來的彌賽亞的期盼，祂要將上帝的百姓從罪中拯救出來。
David
is the anointed king of God’s people who does
for them what they can’t do for themselves. Biblical theology alerts us to the
direct line that runs from David through to Jesus. He is the savior of Israel,
the shadow of the anointed one (the Christ). He stands in their place and wins
the victory for them. Biblical theology doesn’t prevent us from appreciating
and aiming to emulate David’s courage and faith in this passage, but it also
directs us to the larger themes running throughout the entire Old Testament,
centered on the expectation of a coming Messiah who would redeem God’s people
from their sins.
因此，當講道者從聖經神學的角度來看這段經文時，會更自然地鼓勵他的聽眾與大衛所拯救的萬分驚恐的以色列人認同，而不是與大衛認同。想要讓大衛成為僅僅是一個信心榜樣的企圖，會冒著一個危險，就是傳達這樣的信息：如果我們有足夠的信心，就可以解救自己。
Thus
a preacher approaching this text from the standpoint of biblical theology would
more naturally encourage his listeners to identify themselves, not with David,
but with the frightened Israelites whom David saves. Attempts to make David
merely an example of faith runs the risk of sending the message that, given
enough faith, we can save ourselves.
問：跟隨羅賓森（Donald Robinson）的榜樣，你提出一種三段論來看聖經神學，將重點特別放在大王的王權上。請問這個方法和其他學習聖經神學的方法有何不同？Following Donald
Robinson, you offer a three-stage approach to biblical theology that places
special emphasis on the kingship of David. How does this differ from other
approaches to biblical theology?
答：在那些從改革宗福音派立場來寫作的人當中，存在著一種相當程度的共識，就是認為啟示有某種的時期架構。我查考了羅賓森（和我），以及諸如霍志恆（Geerhardus Vos）和克羅尼（Edmund Clowney）之間的差異。他們將摩西到基督的時期劃為一個單一的時期，我認為這會模糊了這段時期從國度歷史到先知預言的轉折。此外，那些遵循聖經「戲劇」（drama）模式的人，似乎會發現到一些非敘事的段落（智慧書，詩篇，先知神諭），與戲劇模式是格格不入的。我主張，這個三段式的結構*，為救贖歷史裏的關係提供了一個更好的理解。它為大衛在救贖歷史裏的重要性，以及他在舊約聖經末世論裏所扮演的角色，附加了更大的意義。如同我在《以基督為中心的聖經神學》裏所說的，「在以色列的歷史裏，在所羅門之後似乎沒有發生任何事情，增進了啟示國度的榮耀模式，以及得救之路。」（148頁）Among those who write from a
Reformed evangelical position there’s
a fair amount of agreement over some kind of epochal structure to revelation.
I’ve examined some of the differences between Robinson (and me) and men like
Geerhardus Vos and Edmund Clowney. They make the period from Moses to Christ a
single epoch, which I think clouds the transition within this period from
kingdom history to prophecy. Additionally, those who follow the “drama” model
for Scripture seem to find the non-narrative sections (wisdom, psalms,
prophetic oracles) problematic. The three-stage structure, I maintain, provides
a better understanding of the relationships within redemptive history. It
attaches greater significance to the importance of David within redemptive
history, and the transitional role he plays within Old Testament eschatology.
As I put it in Christ-Centered Biblical Theology, “Nothing happens after
Solomon in the history of Israel to improve the glorious pattern of the
revealed kingdom and the way of salvation” (148).
有一大群的聖經神學家，他們的運作原則是基於一種出於懷疑的釋經學，懷疑聖經的權威。我們和他們之間的不同是由許多徹底的差異所產生的。我們對聖經的理解是：它是上帝所默示的合一整體。
Our
differences from the vast number of biblical theologians who operate under a
hermeneutic of suspicion, doubting the authority of the Bible, are generated by
the radical differences in our understanding of the Bible as a God-inspired
unity.
*譯按：羅賓森將啓示的時期分成三段：
