妥拉的智慧The wisdom of TORAH: 011 第貳章、還原福音的猶太本質

第貳章、還原福音的猶太本質

第四節、耶書亞同為以色列人民

D. YESHUA IS IDENTIFIED WITH THE PEOPLE OF ISRAEL

以一種有趣的方式來思考福音，考慮同時作為個別與群體的福音：彌賽亞耶書亞代表了以色列人民、他親密認同以色列人民。正如個人信任耶書亞與他聯合並且「沉浸」（洗禮）到耶書亞的所有之中，包括他的死亡與復活ㄧ為了讓他的愆性（Sin nature ）視為已死，他的新性，因著聖靈的權能，視為活著ㄧ正如彌賽亞親密認同持有這個人，所以彌賽亞同樣地認同並且體現了以色列國。

An interesting way to think about the Gospel as simultaneously individual and corporate is to consider the ways in which the Messiah Yeshua stands for and is intimately identified with his people Israel. Just as the individual who trusts Yeshua becomes united with him and is "immersed" (baptized) into all that Yeshua is, including his death and resurrection ㄧ so that his sin nature is regarded as dead, and his new nature, empowered by the Holy Spirit, is regarded as alive ㄧ just as this intimate identification with the Messiah holds for the individual, so the Messiah similarly identifies with and embodies national Israel.

在「新約」首度遇到這個概念是在馬太福音二章十五節，據說耶書亞被帶到埃及，「發生這事是為了滿足主 (Adonai) 已藉著先知說的，『我叫我的兒子出埃及。(Out of Egypt I called my son.) 』」這段經文引用了何西阿書十一章一節。然而，在先知何西阿的上下文中清楚地說著不是關於未來的彌賽亞，而是關於以色列民族與出埃及記 (Exodus)。

In the "New Testament" one encounters this notion first at Matthew 2:15, where it is said of Yeshua's being taken to Egypt, "This happened in order to fulfill what Adonai had said through the prophet, 'Out of Egypt I called my son.'" The verse quoted is Hosea 11:1. However, in context the prophet Hosea was clearly speaking not about a future Messiah but about the nation of Israel and the Exodus.

有人指責馬太福音在此是誤用聖經，罔顧經文斷章取義然後應用到耶書亞。他有罪嗎？要回答這個疑問，我們應當留意拉比使用經文的四種方式：

＊P'shat（簡單）ㄧ字面、簡單意義的文句，現代解釋者稱為歷史與文法釋經法。[#1]

＊Remez（暗示）ㄧ獨具特色的文句被視為暗示著比起字面意義所能傳達的更為深入的真理。

＊Drash or midrash 米大示 (搜尋) ㄧ創意用於搜尋其餘有關聖經的文句、其他文學或是生活經歷，為了發展寓言上或是講道上的文句應用。這涉及到釋經法ㄧ不僅是從文句本身提取實際的意義ㄧ還讀進某人自己的想法進到文句並且釋經。

＊Sod (秘密) ㄧ某人操作希伯來字母的數值；舉個例子，藉由「偶聯性想法」[22]，兩個單字的字母總和數字相同會是揭示秘密的好候選。

Some accuse Matthew of misusing Scripture here, recklessly taking a verse out of context and applying it to Yeshua. Is he guilty? To answer, we should take note of the four kinds of Scripture interpretation which the rabbis used:

* P'shat (simple) ㄧ The plain, simple sense of the text, what modern interpreters call grammatical-historical exegesis.

* Remez (hint) ㄧ Peculiar features of the text are regarded as hinting at a deeper truth than that conveyed by its plain sense.

* Drash or midrash (search) ㄧ Creativity is used to search the text in relation to the rest of the Bible, other literature or life in order to develop an allegorical or homiletical application of the text. This involves eisegesis ㄧ reading ones own thoughts into a text ㄧ as well as exegesis, which is extracting from a text its actual meaning.

* Sod (secret) ㄧ One operates on the numerical values of the Hebrew letters; for example, two words whose letters add up to the same amount would be good candidates for revealing a secret through "bisociation of ideas." [22]

馬太福音濫用經文的指責僅立足於假如他只用 p'shat 處理。正如我們說過的，何西阿十一章一節的 p'shat 是應用於以色列民族而非耶書亞。

The accusation that Matthew is misappropriating Scripture stands only if he is dealing with the p'shat. For as we have said, the p'shat of Hosea 11:1 applies to the nation of Israel and not to Yeshua.

但也許馬太福音是用米大示 (midrash)，把彌賽亞讀進處理以色列的經文？許多拉比使用同樣的手段；他的讀者可能不會有異議。

But perhaps Matthew is making a midrash, reading the Messiah into a verse dealing with Israel? Many rabbis used the same approach; his readers would not have found it objectionable.

然而，我相信馬太福音都不是這樣做的，卻是給予我們 remez，一個非常深入的真理暗示。以色列被稱為神的兒子遠在出埃及記四章二十二節。彌賽亞以神的兒子形式存在的些許經文早於馬太一章十八到二十五節，反映於塔納赫的章節，例如以賽亞書九章六到七節、詩篇二章七節與箴言三十章四節。因此子 (Son) 等同於兒子 (son)，耶書亞與以色列民族畫上等號。這就是為甚麼馬太福音經由呼喚耶書亞逃往埃及暗示著何西阿書十一章一節的「滿足」。

Nevertheless, I believe Matthew is doing neither but giving us a remez, a hint of a very deep truth. Israel is called God's son as far back as Exodus 4:22. The Messiah is presented as God's son a few verses earlier in Matthew 1:18-25, reflecting Tanakh passages such as Isaiah 9:6-7, Psalm 2:7 and Proverbs 30:4. Thus the Son equals the son; the Messiah is equated with the nation of Israel. This is what Matthew is hinting at by calling Yeshua's flight to Egypt a "fulfillment" of Hosea 11:1.

這個借代的想法可以在全本聖經中找到，有時候是福有時候是禍ㄧ在亞干的罪愆（約書亞記七章）、在以色列與她的王之間的關係（在塔納赫的許多地方，舉個例子，列王紀上九章三到九節）、在羅馬書五章十二到二十一節，在哥林多前書十五章四十五到四十九節，還有以賽亞書有爭議的「僕人段落」（四十二章一到九節、四十九章一到十三節、五十章四到十一節和五十二章十一節到五十三章十二節）。事實上，以賽亞書五十三章是否提及以色列或是當時未出生的彌賽亞的爭論消融於回想起以色列的彌賽亞體現了他的人民。同樣地，考慮以賽亞書四十九章一到六節的這些詞句：

The idea that one stands for all can be found throughout the Bible, sometimes for weal and sometimes for woe ㄧ in the story of Achans sin (Joshua 7), in the relationship between Israel and her king (many places in the Tanakh, for example, 1 Kings 9:3-9), in Romans 5:12-21, in 1 Corinthians 15:45-49, and in the debate over the "servant passages" of Isaiah (42:1-9, 49:1-13, 50:4-11, and 52:11-53:12). In fact, the controversy over whether Isaiah 53 refers to Israel or to a then unborn Messiah dissolves when it is remembered that Israel's Messiah embodies his people. Likewise, consider these phrases from Isaiah 49:1-6:

「主 (Adonai) ⋯對我說，『你是我的僕人，以色列，我會被榮耀在其中』⋯並且現在主說，⋯這事微不足道，你應當是我的僕人，升起雅各眾支派並且還原以色列的存續；我會予你作為萬邦之光，我的拯救直到地的盡頭。』」

"Adonai . . . said to me, 'You are my servant, Israel, in whom I will be glorified'. . . . And now Adonai says, . . . 'It is too light a thing that you should be my servant, to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.'"

以色列還原以色列的存續？誰是「萬邦之光」？猶太教瞭解這作為目標會藉著猶太人民而被滿足。基督徒立即會想到約翰福音八章十二節，耶書亞說過他自己，「我是世界之光。」我認為猶太人民會是萬邦之光，我們應該如此，當我們有他在我們裡面，他是世界之光。

Does Israel restore the preserved of Israel? Who is the "light to the nations"? Judaism understands this as a goal to be fulfilled by the Jewish people. Christians think at once of John 8:12, where Yeshua said of himself, "I am the light of the world." I suggest that the Jewish people will be the light to the nations that we ought to be when we have in us him who is the light of the world.

這個概念，彌賽亞體現了猶太人民，信徒不該見怪，恰好可從耶書亞與教會中得知。教會作為身體，其中耶書亞是頭的話題是甚麼意思呢？或者聖殿之中他是房角石？借代的概念是很熟悉的。但是教會沒有清楚地掌握以色列的聖者，耶書亞，不僅與教會一起，而且與猶太人民同在。當基督徒完全地消化這個概念，並且可以傳達給猶太人，藉著耶書亞彌賽亞，憑著他與以色列同在的身分，猶太人民會實現他們命運，然後猶太人民會呈現較不疏遠且更為迷人的福音。並且教會將變得對此更加信實。

This concept, that the Messiah embodies the Jewish people, should not seem strange to believers, who learn precisely that about Yeshua and the Church. What else does it mean to talk of the Church as a body of which the Messiah is the head? Or a temple of which he is the chief cornerstone? The concept of one standing for all is familiar. But the Church has not clearly grasped that the Holy One of Israel, Yeshua, is in union not only with the Church, but also with the Jewish people. When Christians have fully digested this and can communicate to Jews that through Yeshua the Messiah, by virtue of his identification with Israel, the Jewish people will achieve their destiny, then the Jewish people will have been presented a less alien and more attractive Gospel. And the Church will have become more faithful to it.

「是真的，全是真相，除了真話沒有別的 (The truth, the whole truth, and nothing but the truth)」？耶書亞說，「我是⋯真理。(I am . . . the truth.)」然而他認同以色列。信徒在福音中經由辨認耶書亞獲得真理。但假若如此，他也是，無論猶太人或是外族人，必須認同猶太人民，與耶書亞一齊認同。否則他沒有同為耶書亞。這是真理！「汝等必曉得真理 (Ye shall know the truth)」ㄧ耶書亞，認同猶太人民ㄧ「真理必叫你們得以自由。(and the truth shall make you free.)」[23]

"The truth, the whole truth, and nothing but the truth"? Yeshua said, "I am . . . the truth." But he identifies with Israel. A believer in the Gospel acquires truth by identifying with Yeshua. But if so, he too, whether Jewish or Gentile, must identify with the Jewish people, with whom Yeshua identifies. Otherwise he has not identified with Yeshua. That's the truth! "Ye shall know the truth" ㄧ Yeshua, who identifies with the Jewish people ㄧ "and the truth shall make you free." [23]

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