預告：我已翻譯完 Graeme Goldsworthy 著 Gospel and Kingdom的下半 (7-11章) 。
正在作最後的校對。爭取在這兩天內刊出。
先將最後的結論貼出來。
由於英文部分太精彩了，所以特別打出來。
翻譯有誤的部分歡迎指正。

結論
Conclusion

This discussion has been a risk throughout simply because of the aim of keeping it to modest proportions. The reader will inevitably-and rightly-feel that many problems have been left untouched. The aim has been only to establish basic principles of interpretation. Underlying the survey has been the conviction that twentieth century evangelical Christians have experienced a radical loss of direction in handling the Old Testament. One of the contributing causes is the severing of evangelicalism from the historical perspectives of the faith. This introduces a vicious circle, because devotion to study of the Old Testament is an important means of preserving the historicity of the gospel. Evangelicals have lost sight not only of biblical history, but of their own historical heritage in the Reformation. By reverting to either allegorical interpretation on the one hand, or to prophetic literalism on the other, some evangelicals have thrown away the hermeneutic gains of the reformers, in favor of a media???? approach to the Bible.
這個討論總徹頭徹尾地處於一個危險中，是因為想把它保持在適當的篇幅內。讀者顯然會──而且是正確地──感覺到許多問題並沒有被處理到，其目的是為了確立基本的解經原則。在這個概覽中，有一個信念是廿世紀福音派基督徒已經歷到的一個根本方向的迷失，不知道如何處理舊約。導致這個現象其中的一個原因，是把福音布道與信心的歷史視角割裂。這導致了一個惡性循環，因為委身於舊約的研究是保留福音的歷史性很重要的一個方法。福音派人士不僅已經失去聖經歷史的眼光，也失去了他們自己宗教改革的歷史遺產。在一方面不是退回到靈意解經，就是回到預言式的字面主義，有些福音派人士已經拋棄宗教改革者解經的收穫，而寧可採取中世紀處理聖經的方法。

The other great contributing factor to modern misuse of the Old Testament is a generation of bad habits in Bible reading. Evangelicals have had a reputation for taking the Bible seriously. But even they have traditionally propagated the idea of the short devotional reading from which a ‘blessing from the Lord’ must be wrested. Failure to gain this undefined blessing is usually seen to be a function of the spiritual state of the reader rather than of the nature of the text itself. This mentality is almost paralyzed by such phenomena as the genealogies of the Bible. Consequently one is unlikely to find genealogy texts included in daily devotional selections! The difficulties of dealing adequately with the Old Testament when his mentality prevails have been ample discussed in the previous pages.
另外一個導致現代對舊約的濫用的原因，是在聖經閱讀時所衍生的一個壞習慣。福音派人士素以認真看待聖經而着稱。即使如此，他們傳統上仍在宣揚短的、靈修式讀經的觀念，以費力地取得（歪曲地）“從神來的祝福”。如果沒有得到這個不確定的祝福，常常會被視為與靈命狀況有關，而不是經文的本質。這個心態在碰到聖經家譜這個現象時，便幾乎癱瘓了。因此，我們不太可能把家譜的經文包括在我們每日靈修的選擇中。在這個心態的流行下，要適當地處理舊約會有許多困難，這在前面已經有豐富的討論了。

The pivotal point of turning in the evangelical thinking which demands close attention is the change that has taken place from the Protestant emphasis upon the objective facts of the gospel in history, to the media???? emphasis on the inner life. The evangelical who sees the inward transformation work of the Spirit as the key element of Christianity will soon lose contact with the historic faith and the historic gospel. At the same time he will come to neglect the historical acts of God in the Old Testament. The Christ enthroned in the human heart loses his own incarnate humanity, and the humanity of the Old Testament history will be soon discarded so that the ‘inner spiritual’ meaning may be applied to the inner spiritual life of the Christian.
造成這個福音派想法的樞紐點（這需要特別關注），是從新教原來對福音在歷史客觀事實的強調，轉移到中世紀對內在生活的強調。那些把聖靈轉化人內在的工作視為是基督教最重要元素的福音派人士，將會很快與歷史性的信心（historical faith）與歷史性的福音（historical gospel）脫節。與此同時，他也將會忽略神在舊約的歷史作為。在人心中被立為王的基督會失去其道成肉身的人性，而舊約歷史的人性將很快被棄置，好讓其“內在靈性”的意義可以適用於基督徒的內在靈性生活。

The crisis of the Old Testament today is only another form of the crisis of the Protestant faith. Inner-directed Christianity, which reduces the gospel to the level of every other religion of the inner man, might well use a text from the Apocrypha to serve as its own epitaph for the Reformers:
今天舊約的危機只是新教信心危機的另一個形式。內在導向的基督教，把福音貶低至與其他內在的人的宗教的水平，很可以用次經中的一段文本來作為宗教改革者自己的碑文：

There are others who are unremembered;
They are dead, and it is an though they had never existed. （ben Sirah 44:9）

有些人無人紀念；
他們已死，似乎從未存在。（ben Sirah智慧書44：9）

By contrast, we should think of these fathers of the faith in the way indicated by the writer to the Hebrew (11:4)
對比之下，我們應該按照《希伯來書》作者所指示的，思念那些信心的先祖（11：4）：

They, being dead, yet speak.
他們雖然已死，卻仍舊說話。