预告：我已翻译完 Graeme Goldsworthy 著 Gospel and Kingdom的下半 (7-11章) 。
正在作最后的校对。争取在这两天内刊出。
先将最后的结论贴出来。
由于英文部分太精彩了，所以特别打出来。
翻译有误的部分欢迎指正。

结论
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.
这个讨论总彻头彻尾地处于一个危险中，是因为想把它保持在适当的篇幅内。读者显然会──而且是正确地──感觉到许多问题并没有被处理到，其目的是为了确立基本的解经原则。在这个概览中，有一个信念是廿世纪福音派基督徒已经历到的一个根本方向的迷失，不知道如何处理旧约。导致这个现象其中的一个原因，是把福音布道与信心的历史视角割裂。这导致了一个恶性循环，因为委身于旧约的研究是保留福音的历史性很重要的一个方法。福音派人士不仅已经失去圣经历史的眼光，也失去了他们自己宗教改革的历史遗产。在一方面不是退回到灵意解经，就是回到预言式的字面主义，有些福音派人士已经抛弃宗教改革者解经的收获，而宁可采取中世纪处理圣经的方法。

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.
另外一个导致现代对旧约的滥用的原因，是在圣经阅读时所衍生的一个坏习惯。福音派人士素以认真看待圣经而着称。即使如此，他们传统上仍在宣扬短的、灵修式读经的观念，以费力地取得（歪曲地）“从神来的祝福”。如果没有得到这个不确定的祝福，常常会被视为与灵命状况有关，而不是经文的本质。这个心态在碰到圣经家谱这个现象时，便几乎瘫痪了。因此，我们不太可能把家谱的经文包括在我们每日灵修的选择中。在这个心态的流行下，要适当地处理旧约会有许多困难，这在前面已经有丰富的讨论了。

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.
造成这个福音派想法的枢纽点（这需要特别关注），是从新教原来对福音在历史客观事实的强调，转移到中世纪对内在生活的强调。那些把圣灵转化人内在的工作视为是基督教最重要元素的福音派人士，将会很快与历史性的信心（historical faith）与历史性的福音（historical gospel）脱节。与此同时，他也将会忽略神在旧约的历史作为。在人心中被立为王的基督会失去其道成肉身的人性，而旧约历史的人性将很快被弃置，好让其“内在灵性”的意义可以适用于基督徒的内在灵性生活。

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:
今天旧约的危机只是新教信心危机的另一个形式。内在导向的基督教，把福音贬低至与其他内在的人的宗教的水平，很可以用次经中的一段文本来作为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）

有些人无人纪念；
他们已死，似乎从未存在。（ben Sirah智慧书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)
对比之下，我们应该按照《希伯来书》作者所指示的，思念那些信心的先祖（11：4）：

They, being dead, yet speak.
他们虽然已死，却仍旧说话。