圣经神学 （上）

 引言

信徒研读圣经，一般步骤首先是诠释经文,明白经文的意思，然后将之应用在生活中。这做法没有提升到神学层面去了解圣经。怎么去发掘圣经的神学呢？我们必须走多一里路，作出第二重的思考。这思考过程包括尽量大幅度整合圣经各卷书，按不同主题框架去连贯各书卷，整理（归纳法）出一个时间流程（从旧约到新约的历史性）的大叙事。这个大叙事就是符合传统福音信仰的圣经神学。

在整理这个大叙事的过程中，我们还留意到当中有什么是延续的，有什么是在往后被更新或取代了—逐渐启示。这样的研究圣经进路称为『圣经神学Biblical Theology』。这有别于一般圣经科研究，也有别于系统神学。

最早在做圣经神学的人其实就是新约作者。他们阅读和思考旧约圣经，然后根据圣灵的感动去撰写新约圣经书本。今天我们研究圣经神学，其实是跟从新约作者的脚踪。今天有很多学者从事圣经科研究，但是从事圣经神学进路研究的学者，还是少数，而且多数是加尔文神学背景的。

这个课程是学习『圣经神学』。学习开始于走一趟圣经之旅。

圣经是由大概40位作者写成，经历了两千年才成书。圣经是有66本书组成：《旧约》39本书，《新约》27本书。《旧约》包括：历史书（创世记到以斯帖）、诗歌智慧书（约伯到雅歌）、先知书（以赛亚到玛拉基）。《新约》包括：福音书、使徒行传、使徒书信、启示录。

在《旧约》，神预先指向耶稣，应许他将要降临。在《新约》，神宣告耶稣就是实现这些应许的那位基督—弥赛亚。《旧约》是一个尚未结束的故事，尚未实现的应许。我们若要充分了解《旧约》的意义，就必须参考《新约》。《新约》不断回顾如何实现《旧约》的应许。若我们不了解《旧约》发生了什么事，我们对《新约》的了解也会很有限。

圣经都是圣灵所默示（提后三16），由人间作者写下来。圣经涉及的范围很广泛，但是作者只有一个，就是圣灵，因此圣经可以呈现一个统一的主题。我们经过考察整本圣经，归纳出这个主题，即是：神差派圣子耶稣降世为人，为要成就救赎，建立神的国度。这个『耶稣基督的救恩』主题贯穿旧约神学和新约神学。旧约神学与新约神学放在一个框架来看，称为『圣经神学』。

要详细的探究这个『耶稣基督的救恩』大主题，我们采用两个概念或框架作为切入点，就是：圣约和神的国度。

我们在圣经里看见，在创世以先，三一神已经拟定了一个救恩计划，就是差派圣子到世上舍命、复活、救赎堕落的世界。『圣约神学』学者称之为第一个圣约：救赎之约。

『救赎之约』是圣父、圣子、圣灵在永恒中彼此立的约，其中圣父赐下圣子作为选民的救赎主，并规定救赎所需的条件；圣子主动同意满足这些条件；圣灵主动将圣子工作的果效施行在选民身上。

圣经中有不少经文隐含着这个『救赎之约』，我们无法一一例举，譬如以弗所书1:3-14；罗马书5:12-19。

耶稣公开传道开始就说：『日期满了，神的国近了！』（可一15）。

耶稣说，他的使命就是引进『神的国度』来成就《旧约》的预言。虽然『神的国』这个词没有出现在《旧约》，但是这个神学概念充斥整本《旧约》。

我们先来为『神的国』定义一个模式。这个模式不是硬套在圣经，而是从阅读整本圣经之后归纳出来的。神的国就是：神的子民，在神的地方，接受神的管治，以及蒙福。

神透过与人立约来建立和治理他的国度。什么是立约？

『立约』是一个承诺，约束自己，例行约定，去保护对方，赐福对方。这约有时候是有条件，也是无条件，但无论如何，立约双放都有义务去守约，不然就是毁约！立约是附带应许和记号。（参考婚约）

我们按着时序（历史历程），根据圣经渐进启示的方式，以8个的阶段来论述『神的国』和『神与子民立约』。

第一阶段：原型的国度 Pattern of the Kingdom

创世记1-2章，记载『父，子，圣灵』参与创造宇宙万物，显示神起初的创造心意。神说，他的整体创造都是美好！天地都是属于这位创造主的（诗九十五3-7）。他在整个创造界统管王权。人必须敬拜神而不是敬拜受造界。凡敬拜受造物就是敬拜偶像，得罪上帝。

神在第六天造了包含肉身与灵魂的男和女（亚当与夏娃）。然而，神创造的高峰是在第七天，在这天神安息了。神祝圣这天，命令人与他一同进入安息。

神安息在他的创造界的图画告诉我们他是有主权的王。人必须信靠他，依赖他得安息。神创造人就是为了要祝福他，叫他蒙福得安息在神的同住里。主耶稣也如此应许给信靠他的人：『凡劳苦担重担的人，可以到我这里来得安息。』（太十一28）

神把亚当和夏娃安置在伊甸园。神的子民（亚当和夏娃）生活在神的地方 （伊甸园），他们接受神的治理，就是顺服他的话语或命令。接受神的治理就可以享受神同在的福气。这是最美好的生活方式。

神创造人的目标就是要祝福人类，并且叫人类住在或安息在神的同在里，与神联系团契。我们也留意到，神的创造强调从乱到序，设计精妙的宇宙和运行规律。这点给予创造界一个理性逻辑系统，日后科学研究就可以发展。

神起初的创造（伊甸）向我们显明他的国度原有的模式。

伊甸园就是神与人同在，一个圣殿的原型。以后以色列的会幕与圣殿的建筑，祭祀模式是根据伊甸的原型，譬如：有河水流出来，有各样的宝石等。

人有神的形象，因此他有伦理道德思维，也能够与其他人，以及与神沟通的能力，并且建立关系。神是『大王』，他吩咐人和授权人成为『小王』，代表神『管理，看守』大地的使命。当然人也有这样的才能去管理大地，因为他有神的形象。这是神给人的『文化使命』。

这『修理、看守』也意味一位祭司在伊甸园里『敬拜服侍，听命』于神。摩西五经都是这么的形容祭司在圣殿里『修理。看守』。这时神与始祖的关系维系在第二个约：亚当之约（行为之约）。

神为了人的益处，就为人制定界限。神吩咐亚当和夏娃，他们能够吃生命树的果子（记号），得享永生，但不可以吃善恶知识树的果子，吃了就必然死（创二7）。

神在亚当之约中应许赐给亚当生命，并透过他将生命赐给他的后裔，条件是人要完全，亲自的顺服神。人必须以顺服行为来守约就蒙福（永生），悖逆就蒙咒诅（永死）。亚当和夏娃的每位后裔都在这约里。亚当的行为代表了他们所有人。神指定亚当作为我们盟约的元首与合法代表。

第二阶段：失落的国度Perished Kingdom

悲剧发生了！创世记3章记载，亚当和夏娃没有将不洁净的蛇赶出伊甸园（圣殿），反倒听了那条蛇的话，背叛神，吃了善恶树上的果子。新约指出这条蛇就是撒旦（启十二9）。

始祖认为不必顺服神的话，自己看为好的就去做，就可以获得更好的生命。他们错在自己“决定”什么是好，什么可以做的事，不让神来“决定”。人要自己做王，自己立法。这是『罪』的基本性质。

始祖堕落之后，就不再是神的子民。他们背叛神，毁约了，神也离弃他们。他们不能继续住在神的地方，就被神赶逐出去，离开伊甸园。他们不接受神的治理，因此也无法享受神的赐福。他们现在活在神的咒诅和审判。他们没有立刻肉身死去，但是处境变得非常暗淡（属灵上的死）。

我们看见从此人与人，人与神，人与大地和活物的关系都破裂了。往后每个人出生在世上都面临相同的罪和破碎世界的捆绑。这就是原罪的意思！人脱离了上帝的掌权作王，将会带来世界无穷的灾难。

然而，神爱他创造的世界万物。他委身与他的创造，就定意要恢复他的国度。这彰显神的义，神的信实。

神与第一亚当所立的行为之约，预示那位末后亚当的工作。基督以末后亚当的身份来到，并作为我们的代表。他顺服神至死。他所赚得的一切，都成为我们的。亚当失败了，没有为他的后裔赚得生命，但基督成功了，他舍弃自己的生命，成就了一切的义，为罪人赎罪。

基督以行为顺服神，为自己和他的百姓赚得了永生。安息在神同在里的丰盛的生命，蒙福的生命（永生）必须先被赚取，然后才能被当作礼物送人。基督赚得了永生，然后将之白白地赐给一切相信他的人。罪人凭信心得救，乃是神赐予白白的恩典，但却是基督付出昂贵的代价赚取到的。在基督里，神的公义和慈爱完美地结合在一起。

神在创世记三15预言女人的后裔要与蛇的后裔为仇。女人的后裔要伤蛇的头，蛇要伤他的脚跟。这是最初的福音宣告protevangelium，圣经第一次宣告将由基督来成就救赎。

由于亚当违背了第一个行为之约，神就设立第二个约：恩典之约。恩典之约是所有信徒借以得救的约。它开始与创世记三章15节，神应许要派一位救主降临，然后此约贯穿整个救赎历史，直到基督第二次降临。

虽然在救赎历史不同时期，恩典之约有不同的执行方式，但其本质在各时期未改变。换句话说，不论是在旧约或新约圣经里，神拯救罪人的方式始终如一：唯独本乎他的恩典、唯独因着信心、唯独依靠基督。

基督是恩典之约的唯一中保，他将救赎历史各时期的神子民整合成一群人。在族长（塞特、挪亚、亚伯拉罕、以撒、雅各）和以色列人的时代，恩典之约是借着预表和影像（及实体的象征）来执行。那时候子民依靠的是神要差遣弥赛亚降临的应许。

然而，在新约里，恩典之约是以更完整的方式执行，子民在此时信靠那位曾活过、死过、又从死里复活的弥赛亚—耶稣基督。基本上，恩典之约就是透过基督成就救赎之约，而将他赚得的益处施行在罪人身上。

神在创世记3:15首次作出恩典之约的应许，然后在亚伯拉罕之约里扩充这个应许，即应许赐给亚伯拉罕很多后裔和一片土地。这个应许分成两个阶段实现：摩西之约（西奈之约）里的以色列民得土地（迦南）；第二个阶段实现在新约里基督教会（后裔）得新天新地（土地）。

亚伯拉罕之约跟它在新约里的实现有强烈的连续性，显示这个恩典之约的一致性。总结来说，恩典之约的精华就是神的这个应许：我要作你们的神，你们要作我的子民。恩典之约并未应许说，我们在这个堕落的世界里的生活，会比其他人的生活更顺利，但它的确应许有个荣耀的结局在等着我们！

创三15 看见，三一真神正式宣布，宣教行动开启了！从此神主动拣选和塑造一群属于他的子民（一群女人的后裔）将会不断与邪恶争战，直到那一位粉碎蛇的头的女人后裔出来给邪恶终极的一击！

接着，创世记4-11章显出罪好像雪球那样愈滚愈大，因为人犯罪离开神！人犯罪之后还是有神的形象，但是受玷污了。

我们接着看见该隐谋杀亚伯（四章）、家谱展示人终于死了（五章）；神的堕落天使与人间女子交合、人心思念都是罪恶。神以洪水毁灭大地，使大地回到空虚混沌（创6-9章）；巴别塔人集体背叛神，神变乱人的口音，人就四散（创11章）。同时我们看见人类建立受到罪性污染的文化建树，譬如建城，畜牧，音乐等。

然而，神创造和赐福与人的计划，不会因人类的堕落而受挫（弗一3-6）。

创1-11章让我们看见，人犯罪后必有神的审判，但是神也施恩典。神预言女人的后裔要伤蛇的头，击败魔鬼（创三15；罗十六20）。神给该隐一个救恩的记号（创四15）。神让挪亚在方舟里逃过洪水的毁灭。神与挪亚立约不再以洪水毁灭世界，以及维持宇宙大地四季的和谐运转(创8:20-9:17) 。这是挪亚之约，乃是第四个约：普遍恩典之约。

普遍恩典是神赐给全人类的恩慈，不论他们信仰什么宗教，而这恩典是他们完全不配得的。这个恩典被称为『普遍恩典』，是为了跟『特殊恩典』相对应。神的特殊恩典是救赎性的恩典，也就是他赐给选民的救赎恩惠，好叫他们能够得救。特殊恩典的福分包括重生、称义、得儿女名分等（罗8:28-30）。神没有把这些福分赐给世上未重生的人。这些恩典是特殊的，因为它们只赐给那些从创世之前就在基督里蒙拣选的人。然而，普遍恩典的福分既赐给重生之人，也赐给未重生的人；既赐给教会，也赐给世人。因此普遍恩典的福分包括阳光、雨水、食物、财产、手艺、商业头脑、学习能力、家庭、朋友等。

挪亚之约是神与全地所立的普遍恩典之约，尽管人类堕落及败坏，神依旧会维持全地的秩序直到末日。神应许给全部人，大地，以及地上的活物，不再因人犯罪的缘故用洪水审判全地。第二，神应许会维持正常的季节更替，维持地上生物所需的环境和气候，使动物能够继续存活。神会提供种子成长至收割所需的雨水，以及昼夜的循环都会继续维持下去。

挪亚之约是普遍恩典，因此立约的记号也是公开给全地看见：彩虹。彩虹一词是神的弓，象征神的战弓横挂在空中，代表着和平。神不再毁灭世界，不在与其敌对。这是无条件的约，神单方面遵守承诺。然而，人也是有责任与神同工去维持这个世界的生存环境和法治制度。

在巴别塔事件之后，人类四分五裂，被迫分散后，情况非常黯淡，仿佛没有救恩的记号出现？

Too Much Heaven

 

Ruth Chapter Two

Introducing Boaz

Chapter one says, there was a famine in Israel, Elimelech brought his family to the neighboring country of Moab. While in this foreign land, Elimelech died and his two sons married Moabite women.

Then the sons also died without producing any children. When Naomi heard that God has supplied food in Israel, she returned to Bethlehem with Ruth, the daughter-in-law.

As Chapter Two opens, verse 1 says: “Now Naomi had a relative on her husband’s side, a man of standing from the clan of Elimelech, whose name was Boaz.”

In chapter one, all males are wordless and die quickly, but now Boaz appears, a male with substance in the clan of Elimelech, contra Naomi’s emptiness, poverty and powerlessness. Boaz will speak to restore man’s word and life. God is wonderful! He places the right person in the right time at the right place, to make a twist to the dire situation.

Verse 2 says, Ruth takes the initiative to ask Naomi’s permission to go gleaning--- that is, gather grain---behind the harvesters.

Ancient Israelite law has this provision: “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner; the fatherless and the widow, so that the Lord your God may bless you in all the work of your hands.” (Deut 24:19) 

With Naomi’s blessing, Ruth went out and guess what? She happened to stumble in to …Boaz’s field. And, Boaz also came to the field, what a happy coincidence!

Boaz spotted the female stranger, Ruth in his field. “Whose young woman is that?” Boaz enquired curiously. After the foreman told him that she is the hardworking daughter-in–law of Naomi, Boaz sprang into action.

Boaz cared very much for the livelihood and safety of Ruth. He gave Ruth permission to glean in the field and also instructed her to stick close to the other girls.

The meeting of Ruth and Boaz at the harvesting field alluded to fertility and betrothal scene, no wonder Boaz told Ruth to glean at his field only (v.8). And Boaz told the male harvesters not to assault her, and allowed her to drink from the water-cooler (v.9).

Verse14, “At meal time, Boaz said to her, come over here. Have some bread and dip it in the wine vinegar.” When she sat down with the harvesters, Boaz offered her some roasted grain. She ate all she wanted and had some left over to take back home for Naomi.

Then in verses 15—16, as Ruth got up to glean again, Boaz gave orders to his men, “Even if she gathers among the sheaves, don’t embarrass her, rather, pull out some stalks for her from the bundles and leave them for her to pick up, and don’t rebuke her.”

Ruth is surprised by Boaz’ kindness, asks Boaz in verse 10: “Why have I found such favor in your eyes that you notice me – a foreigner?”

Boaz replies in verse 11, ““I have been told all about what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before.”

In other words, Boaz says, “My kindness to you is because of the kindness you showed your mother-in-law, how you turned your back on family and home, and committed yourself to Naomi---her country, her people and her God.’’

Boaz is godly and kind. In his acts of kindness, he not only fulfils that strict requirement of the law, he generously goes way beyond it. He not only provides food; he also provides protection -- for the open field can be a dangerous place for an unaccounted- foreign girl. Boaz has lived up to his billing as a man of standing, a man of great worth.

Verse 18 says, Ruth went home, weighed down by the huge sack of barley on her back. Once she got home, she showed Naomi what she has gathered for the day.

Naomi’s earlier declaration of her emptiness (1:21) is matched here by her astonishment at the abundance of what Ruth has gleaned and taken back, so she asks Ruth, in verse 19:

“Where did you glean today, where did you work? Blessed be the man who took notice of you! “Then Ruth told Naomi, “The name of the man I worked with today is Boaz,”

She said, “The Lord bless him!” Naomi said to her daughter in law, “He has not stopped showing his kindness to the living and the dead. “She added, “That man is our close relative; he is one of our kinsman-redeemers.”

A kinsman redeemer is someone who is supposed to rescue other members from poverty, and grants them protection.

So, Naomi’s experience of God’s bitter providence is starting to turn sweet! She begins to move out of isolation and despair because the meeting of Ruth and Boaz has touched her.

Naomi once grieved that the Almighty had brought calamity (1:21), but now Yahweh “whose kindness has not forsaken the living or the dead” (2:20). Self-centered sorrow yields to divine blessing through human agents. Naomi reinterprets her experience!

The narrator ends the final word of chapter 2 in verse 23, “So Ruth kept close to the women of Boaz, gleaning until the end of the barley and wheat harvests; and she lived with her mother-in-law.’

The end of to the barley season means the return of famine and emptiness. But we are reminded that Ruth is still with Naomi, so tension escalates and readers wait in suspense for another twist of fate to take place.

In this chapter we see two thematic threads.

God’s Providence and Human Action  

The first thread is God’s providence ---the hands-on way in which God governs His world and how he is involved in all events for his good purposes.

Verse 3 says, “…. As it turned out, Ruth found herself in Boaz’s field.” By happy coincidence, it seems, Ruth stumbled into Boaz’s field. What are we to make of this?

There is nothing spectacular about the way God leads Ruth into Boaz’s field: No vision from God, no prophet, no burning bush, no wet and dry fleece. There is also absence of plan on Ruth’s part.

However, it is not purely by lucky coincidence, instead, there is divine providence. The whole context of the story of Ruth tells us that God works through ordinary, day-to–day life to accomplish his purpose, although the characters of the story do not feel it.

This is a true reflection of life –of our lives—isn’t it?

Often, we may not sense God’s working in our lives or intervening spectacularly. Even when God doesn’t act miraculously, he is still in control of everything, even the small and insignificant things, or the day-to-day events of our lives.

But if God really determines everything, then what’s the point in making choices? Shouldn’t we just sit around and not make any plans for our lives?

This is the second thematic thread: human action.

Beginning of Chapter two, Ruth takes the order as first speaker, informing Naomi of her decision to “glean among the ears of grain after him in whose sight I shall find favor” (v. 2).

Ruth did not engross in pain and complaint. She did not yield to physical hunger passively. She also did not wait around for someone, not even the relatives to provide food. By the way, Boaz also did not come to their rescue at this juncture.

Instead, Ruth took the initiative to find a field she could glean in. she stepped out in faith when she saw an opportunity for survival and acted upon it, although she did not see God’s intervention vividly.

Today are you grasped by sorrows or disappointments?

You probably isolate yourself, refusing to be comforted, becoming more indignant, bitter, losing faith in God or waiting passively for God’s intervention and people’s help.

Stand up; go out as Ruth does, take a step out into new phase of life, even if it is just a minor step of gleaning!

Boaz says to Ruth in verse 12, “May the Lord repay you for what you have done. May you be richly rewarded by the Lord, the God of Israel under whose wings you have come to take refuge.”

Boaz affirms God’s providence. He stresses that God is the one who will repay, or reward, yet he doesn’t just sit around and talks only, for he also acts, by displaying generous kindness to Ruth.

God supplies Judah (1:6), but now he supplies the need of Ruth and Naomi through Boaz.

Boaz also prays in faith, asking God to repay Ruth for her loyalty to Naomi. He has the confidence in God’s providence that he prays.

So, in light of God’s providence, we are even compelled to step out in faith, and pray in faith.

Under the providence of God, Ruth stumbles in to Boaz’s field, and Boaz treats Ruth with exceeding kindness because of Ruth’s extraordinary initiative—left everything for her mother-in-law and her people. Consequently, the distress of Naomi and Ruth is resolved.

In this scenario we witness God’s faithfulness and loving kindness, and tears turn to joy that prevail in the community through people’s actions.

Today our responsibility is to act in solidarity to mend the broken hearted and reform the damaged situation. God’s providence is the strong foundation for our action.

圣经神学 Biblical Theology 摘要

 

创世记1-2章：叙述神创造天地（宇宙万物），包括人类、动物和星宿，为了赐福一切活物，特别是人类，叫他们享有丰盛的生命。神也要与人同住。人敬拜神，顺服神的管治，就一定蒙福。这是神创造人的目的。神是终极的王 ！

上帝吩咐和祝福亚当与夏娃生养众多，并且给他们使命和能力去管理天地。他们是地上的小王，也拥有祭司的职分，管理好大地，将伊甸园的美好扩展到全地。上帝给亚当和夏娃一个禁令，就是不可以吃分别善恶树上的果子。这是亚当之约，乃是有条件的行为之约。

然而，创世记3章开始，人类始祖受到魔鬼的引诱，为了满足自己的野心，要像神那样什么都知道，就吃了禁果，犯罪背叛了神。始祖不守约，从此罪就进入了世界。

人犯罪是因为要自我立法，自己决定什么是善，什么是恶，自己成为神。人逾越了神的领域。从此人与神的关系破裂，跟着人与人，人与环境的关系也破裂。神学家称之为原罪。

然而，上帝给人恩典。上帝用兽皮为始祖缝制衣服。上帝还给该隐一个免死记号。上帝也在创3:15宣告一个救恩计划，将来会透过女人的后裔来打败魔鬼，使罪人救赎回来，蒙福。这『女人的后裔』是一群人也是指某一个人。这是最原始的福音宣告。这些都是恩典的记号。

创世记4-11章：人类继续繁衍，罪恶也好像雪球滚大，愈来愈严重。该隐谋杀弟弟亚伯，接着人终日所思想尽都是恶。上帝降下洪水毁灭所有生物，只留下挪亚一家人和他们带进来的动物。

方舟是一个恩典记号，使到挪亚一家人和各种生物得以存活。方舟不是船，不能自我导航，人在方舟内只能够漂流，必须依靠神的引导！

经文说，上帝纪念挪亚，洪水就退了(创8:1)。上帝与挪亚立约，不再以洪水消灭世界。上帝还答应维护和保守全世界，无论好人或坏人都得以繁衍和生存（创8:21-22）。这是挪亚之约，乃是无条件之约。

洪水过后，人类被允许吃动物的肉，但有一些条件，就是不能够吃肉带着血，因为血代表生命（创9:3-4）。神很尊重生命，很维护生命。洪水之前，人类是吃野蔬菜和树上的果子。

然而，挪亚的后代继续犯罪。他们合作起来，开始建造巴别塔(创11:1-9)。他们要登天挑战神，再次逾越了神与人的界限。他们以为能够上去，但神却下来变乱他们的口音，使他们停止建造的工作，之后分散各地。

事到如今，人类还有指望吗？神的救恩计划如何实现呢？还有恩典记号出现吗？神没有放弃他的初心—祝福人，与人同住！

创世记12章：神开始救赎计划的第一步。神首先要从万民中创造一群属于他的子民。他呼召亚伯拉罕出吾珥（巴比伦），进入迦南应许之地（迦南）。

神要拣选一个人，发展一个家庭，直到一个国民（以色列），成为他的国度（神的管治，人顺服神的掌权就蒙福）。最终从以色列而出弥赛亚救主，救赎万国，叫万国蒙福，神的国降临在地上！

神在创世记12:1-3应许亚伯拉罕：『蒙福、得很多后裔、得土地、成为大国、万国因亚伯拉罕得福』。这就是亚伯拉罕之约，是没有条件的。

这个亚伯拉罕的约和应许的实现，也决定了圣经每卷书的写作循序历程。圣经每卷书的顺序的，逐渐的开示亚伯拉罕的应许的实现。

创12-50章：讲述亚伯拉罕如何蒙福，得后裔。亚伯拉罕很艰难之下才获得后裔，建立了一个70人的家族。雅各和家族最后从迦南地下到埃及定居。

创世记从12章开始，经文的文体就呈现生活化和历史性特质。1-11记载史前事迹，文体犹如喻道故事，比较不那么生活化。

值得我们思考：为何亚伯拉罕很难才获得神所应许的后裔？为何神在古代允许一夫多妻？

出埃及记：讲述亚伯拉罕的后裔众多，在埃及称为希伯来人。

出埃及记—利未—民数记—申命记：讲述希伯来人领受神的律法，成为神的子民，称为以色列人。神在西奈山与以色列人立约，成为他们的神，他们要成为神的子民。这是西奈之约，是有条件的。以色列必须守约，守律法，就能够在迦南地蒙福，不然就受咒诅。

以色列百姓按照神颁下的律法，开始在会幕敬拜神。他们必须透过献祭，使自己的罪蒙赦免，成为神圣洁的子民，才能够来到神的面前。神就赐福他们，成为他们的神。然而，这种神人关系是局部的，还没有完全恢复在伊甸园，神与人之间的密切关系。亚伯拉罕的应许只是局部的实现。

以色列人因为不相信神的应许，惧怕被强大的迦南人消灭，想要回埃及（12个探子的故事）。他们因此被惩罚在旷野漂流四十年。他们第一代人必须死在旷野，第二代人才能够进入应许之地。

四十年后，摩西在摩押平原遥望约旦河对岸的迦南地。摩西自己也不能够进去应许之地。他就提醒百姓，重申西奈之约的命令（申命记）。摩西警告百姓，在迦南生活，必须顺服神，就蒙福。若是悖逆神必然遭受天灾人祸，甚至从迦南地被赶出。这是申命记神学或申命神学。

约书亚记—士师记—路得记：讲述以色列人进入迦南得土地，分土地。神的子民终于获得土地了。他们不再是游牧民族，而是定居迦南开始农耕。然而，他们没有完全把迦南人赶走。这些外帮人还是居住在他们中间。以色列百姓受到外邦人生活文化和信仰的影响。

以色列人也没有王，以神的律法来管治他们。他们就堕落了，活得像外邦人那样败坏，最后自相残杀，四分五裂（士师记）。

这些历史书的作者是按照申命神学的视角或立场来写历史。当以色列王或子民不守西奈之约，不顺服神；就是不守约施慈爱、不行公义、不守安息日、拜偶像、不献祭，不成为圣洁子民，那就是邪恶的，因此得罪神而引致惩罚。这样的写作的历史观，称为申命历史。

撒母耳记—以斯帖：讲述以色列人建立大国，但不久后就被灭，百姓被掳外邦，因为他们不守约施慈爱。

神是最大的王。他的心意是给子民一个王，能够带领子民来顺服他。以色列人向撒母耳要求膏立王，好像列国一样，由这位王来带领他们去打仗。这是不符合神立王的心意。神不喜悦，就差派撒母耳先知膏立扫罗的第一任王。神给了以色列一个错误示范的王来管理他们。子民终于拥有了王。

扫罗是不称职的王，因为自己不顺服神，就影响到子民也离弃神。接着上帝膏立大卫做第二任王。大卫是合乎上帝的心意，因为他们顺服神，依靠神，带领百姓敬拜神。大卫还刻意为耶和华神建圣殿，但是神拒绝了。神反而与大卫立约，应许给大卫的后裔，永远坐在王位上。这是大卫之约（撒下7:1-17）。这是无条件的约。

所罗门王接续大卫作王。他建了圣殿，在圣殿敬拜神，神与他们同住，赐福他们。以色列王朝在所罗门王时候到了最高峰，有多国的使者来到耶路撒冷朝拜王和认识神。但所罗门不是大卫之约所应许的那位“永远坐在王位上的后裔” 。所罗门往后也跌倒，犯罪得罪神。

这个永远坐在王位的后裔就是耶稣基督。他是大卫的后裔。他从死里复活后，永远坐在王位上，统管一切。

以色列的圣殿敬拜神到了高峰，但以色列还没有积极的作神的祭司，将神介绍给万国认识，使他们也能够认识神，敬拜他而蒙福。这是旧约的宣教模式，只是吸引外邦人来到耶路撒冷认识神。新约模式是神的子民分散世界各地传扬基督的福音。

所罗门驾崩之后，他的儿子罗波安继位。这时候，以色列分裂成北国和南国。南国是由大卫的子孙作王。北国是由不同家族的人作王。北国主要是以法连和玛拿西支派（约瑟的后裔）。他们多数是悖逆耶和华的王和子民。南国是犹大和便雅悯支派。他们当中比较多是敬畏神的。

现在轮到谈论先知文学了。

以色列人始终是面对犯罪的问题。他们不顺服神，没有真正遵守神的律例典章—西奈之约。他们也敬拜偶像，没有行公义好怜悯。在王国时期，神就差派先知们(先知书)去警告南国和北国的王室与百姓。

先知说，神要审判子民的罪，甚至会兴起敌人来摧毁以色列。但先知也宣告在末后的日子，子民将得到复兴的盼望。先知的服事是要巩固西奈之约，叫百姓归回耶和华。先知的信息主要内容是宣布审判与安慰。信息性质多数是针对当时处境宣讲forth-telling，另外一些是预言未来fore-telling 。

以色列百姓拒绝先知的信息，他们依旧悖逆神，不守约施慈爱。他们依靠与外国结盟，不依靠神。最终以色列真的灭亡。北国被掳亚述722BC；南国被掳巴比伦586BC。以色列家破国亡，圣殿被毁。百姓被掳外邦。

然而，先知们预言神在末后的日子会带领子民归回耶路撒冷，并且击败子民的敌人，又复兴以色列。神会给以色列一位弥赛亚（神膏立的王），大卫的后裔。他将复兴以色列，并且把救恩扩展到万国，叫万国蒙福。

先知描绘这位弥赛亚是荣耀的君王，是大能的人子，是和平之君，但也是受伤的仆人（以赛亚)。因他的伤害，百姓得医治。先知也预言在那个末后的日子，神要给人一个新的心，立一个新约代替之前的西奈之约（耶利米31:31-34）。

这新约是有条件的，是行为之约。我们现在知道，耶稣基督一生没有犯罪，顺服神乃至死在十字架上，成了救赎世人的代罪羔羊。耶稣基督满足了这新约所有的条件。

犹太人从巴比伦归回耶路撒冷之后，这个光辉的弥赛亚国度还没有实现（以斯拉/尼希米书）。人民在属灵上还是软弱，犹大只是波斯统治的省，而圣殿也不见得宏伟，状况不像是被掳前的先知所预言那样的光辉幸福。

当时一些先知（撒迦利亚/玛拉基书）就起来斥责百姓的罪。他们也带来盼望，预言说，日子将到，弥赛亚快要来了，到时他会复兴以色列，给以色列带来光辉和太平日子，而万国必要来耶路撒冷朝拜神。接着，旧约圣经就终止了。

值得我们来思考：为何以色列始终还是软弱跌倒？为何以色列始终无法成为世界大国？亚伯拉罕的应许为何那么难实现呢？

答案是，罪的问题没有真正被解决。还有，百姓必须在软弱中依靠神的恩典胜过，这样才显出神的作为，神的荣耀！

新约书本

400年后，新约福音书的作者出来，宣告耶稣诞生了。他就是那位旧约预言的弥赛亚君王。他三年在地上工作，施行神迹奇事，传扬神的国来到。最后他被敌人钉死在十字架上，三天后复活。

耶稣在最后的晚餐，以先知性动作来表明，他牺牲的身体和血，立了新约。他的死和复活成就了救恩。凡信靠耶稣的人，得以与神和好。耶稣就是那末后的王，来建立神的国。耶稣就是那末后的圣殿，叫人可以来到神的同在里得安息。

耶稣升天十天后，在五旬节，差派圣灵来充满他相信福音的人，给他们一个新的心。他们就得着能力建立教会，敬拜神，并且传扬这救赎福音到世界每个角落。耶稣和教会已经开启神的国。神的国就是神的管治God’s rule。至此，亚伯拉罕的应许完全实现，因为地上万国万民可以透过信靠耶稣而蒙福。 神的国是already 成就了，但也是not yet！因为？

这个新造的世界已经在建造了，但还没有完全实现在地上。耶稣应许会再来，到时世界万物完全被更新。圣城耶路撒冷会从天降临与地连结，成为新天新地、新的伊甸园。先前的天地已经过去了，海也不再有了（启21:1-2）。世界历史至此，神的国完全真正的实现！

『神的帐幕在人间，他要与人同住，他们要作他的子民；神要亲自与他们同住，作他们的神。神要擦去他们一切的眼泪。不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了。』（启21:3-4）

『城内没有圣殿，因主神全能者和羔羊为城的殿。那城内又不用日月光照，因为神的荣耀光照，又有羔羊为城的灯。列国要在城的光里行走，地上的君王必将自己的荣耀归于那城。城门白昼总不关闭，在那里原没有黑夜。』（启21:22-25）

『天使又指示我在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，结12样果子。每月都结果子，树上的叶子乃为医治万民。以后再没有咒诅。在城里有神和羔羊的宝座，他的仆人都要事奉他，也要见他的面。他的名字必写在他们的额头上。不再有黑夜，他们也不用灯光、日光，因为主神要光照他们。他们要作王。直到永永远远。』（启22:1-5）

现在我们等候耶稣的再来。神给我们这段等候的时间，是为了要我们去完成宣教大使命。

宣教就是：第一、传福音，叫人信靠耶稣得救；第二、在地上与神同工建立神的国，就是叫神国的所有的美善实现，包括抵抗邪恶，消灭邪恶，叫神的旨意行在地上如同在天上。

今天我们为神的国所做的一切，不是枉然的，因为在耶稣再来时候，都会被转化成为神国的完全实现consummation。

今天你明白了神的救恩计划吗？你的人生单单是为自己的好处忙碌，还是为神的国忙碌呢？你有参与宣教吗？你渴慕神的国降临吗？

My Heart Will Go On

 

Ruth Chapter 1

Introduction 

The story of Ruth is neatly divided into four scenes, of which the first scene is described in Chapter One as follows:

“In the days when the judges’ rule, there was a famine in the land, and a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. The man’s name was Elimelech, his wife’s name Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem, Judah.”  (vv. 1—2)

So, Ruth’s story happened during the rule of the Judges (v.1). The Book of Judges depicts a chaotic period in Israelites’ history in the Promised Land with rampant idolatry, bloodshed and violence, while Ruth portrays the serenity of country life, the family bond of love, and human loving-kindness.

So, Judges and Ruth, together present a complete contrast of ‘war and peace’.

Bethlehem means “the house of bread”, but at that time there was no bread - famine. So Elimelech’s family journeyed to the country of Moab, which was able to sustain life. The whole family was lured by the fertility of Moab’s land and to partake of the fat of the land. However, what followed was death.

First, Elimelech died and Naomi is left with two sons (v.3). The two sons married Moabite women and continued to live in that land for another ten years. Then they too died, leaving behind Naomi and the two daughters-in-law. All the men died without saying a word – wordless!

Wives became widows and mothers became non-mothers. They lost their identity and security of life. They needed men for provision, protection, and legal representation. So how did they respond?

My Heart Will Go On

Naomi heard that Judah was now blessed with food, she wanted to return. On the way back, Naomi urged her two daughters-in-law:

“Go back, each of you, to your mother’s home. May the Lord show kindness to you, as you have shown to your dead and to me. May the Lord grant that each of you will find rest in the home of another husband.” (vv.8—9)

Naomi was right that her daughters-in- law would have a better chance of building a good life for themselves in Moab. After all, Naomi could not provide for them in Israel. And, what’s more, Israel’s law deters Israelite men from marrying foreign women. But Ruth and Orpah did not buy her argument. They just would not accept it.

So, Naomi came up with another pressing line of reasoning:

“Return home, my daughters, why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons—would you wait until they grew up? Would you remain unmarried for them?” (vv.11—13)

Israel has an ancient law or custom, known as the levirate law, which requires a man to marry the widow of his deceased brother. But this law does not help Naomi because she was too old to bear children.

This time Orpah buys her argument. She turns and heads back home and, by this decision, she lives in Moab but dies in God’s grand narrative. Do you want the same—relinquishing your role in God’s divine story?

But Naomi just can’t shake Ruth off. Ruth clings to her mother-in-law, and utters these moving words:

“Don’t’ urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die, I will die. And there I will be buried. May the Lord deal with me, be it ever so severely, if anything but death separates you and me.” (vv.16—17)

What a stirring expression of love and loyalty. Here, Ruth commits herself heart and soul to Naomi, to her people and to her God. Ruth is not only kind to Naomi but she is clinging on to Yahweh God.

Ruth is leaving behind the security of her mother’s house and homeland. Instead, she chooses to depart for a foreign country where she may have to scavenge for food in order to look after her mother-in law.

Ruth’s act of faith – “hesed” – surpasses even the faithful act of father Abraham who, likewise moved out of his father’s house to head towards the Promised Land. Abraham had family support and God’s calling and promise to bless him, but, in contrast, Ruth had none to back her up.

It is by this risky and faithful act that Ruth will remain and excel in God’s great salvation plan as the story unfolds for us. In contrast to Orpah, Ruth plays a prominent role in God’s divine story. Today, what role do you play in God’s divine story?

The Invisible Hand of God Upholding Us 

Now, when Naomi, accompanied by Ruth, arrived at her hometown, the women of Bethlehem saw her. They saw how Naomi left with a complete family, but now she returned without her husband and sons. The women folk exclaimed in disbelief: “Is this Naomi?”

Naomi in self-pity replies, “Do not call me Naomi (sweet one), call me Mara! (Bitter one), for Almighty has dealt very bitterly with me. I went away full but Yahweh has brought me back empty. Why call me Naomi when Yahweh has afflicted me and the Almighty has brought calamity upon me.

Naomi mourned that God has deprived her of all protection and property. She experienced God as the author of death and she perceived no way out of this divine curse. Naomi concluded this because she was blinded by her grief and pain, which is understandable – to a point.

However, is that all about Naomi’s life as she has concluded?

Are we, or is our church at this point of time being concluded and defined, as so and so with failure….; as such and such type of church ….?

No! With God’s presence with us, we are able to transform from strength to strength. Let not anyone, or devil’s word define God’s children to a standstill state!

The narrator acting like a Google Map for the readers, intervened just in time to “usurp” the right to speak from Naomi, saying with a divine perspective, ‘Naomi returned from Moab accompanied by Ruth the Moabites, her daughter in law, arriving in Bethlehem as the barley harvest was beginning,’(v.22).

Ruth's name is mentioned – an epithet of determination and total commitment. Now she is with Naomi. Barley harvest was around the corner.

Both Ruth and Barley harvest foreshadow blissfulness and prosperity ahead. Naomi is not alone. Ruth and the barley harvest are two forces of life that will overwhelm the forces of death!

The timely remarks of the narrator allude to ‘the invisible hand of God’, which has been leading Naomi and Ruth towards a happy future. Naomi just like many of us today, can’t see the bigger picture as she returns to Bethlehem. God is about to bless her starting from Chapter Two, and it is accomplished through Ruth.

Like Naomi, we often don’t see God’s kindness towards us in the midst of our hardship or suffering because we are myopic and blinded by many things. We are seriously in need of a spiritual Google Map. As a result, we are tempted to become resentful towards God.

We won’t always immediately understand the reason for our suffering. God may not even reveal the ultimate reason for our suffering in this life. But God is using our suffering for our good. It is amazing how many people can testify that God has used suffering in their lives for their good.

When we are hurting, it is an act of faith to move on as Ruth clung on to God; we should continue to trust that God still loves us. God is in control. His invisible hands are upholding us.

Besides, let no one, no circumstances define you now. In God’s scheme of things, he is working out something for our good and bringing glory to His name.

Can you see that God has placed a “Ruth” with you? Or rather you are to step out to play the role of “Ruth” in God’s great divine narrative. Can you see that the “barley harvest” is around the corner?

In Christ, we have a hopeful future. Paul encouraged us while he was in chain.

“Rejoice in the Lord always; again, I will say, Rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:4-7)