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Chapter Third.
The Proper Nature and Province of Typology
part2.
2. The Historical Characters and Transactions of The Old Testament, Viewed as Exemplifying The Distinctive Characters of a Typical Relationship--Typical Forms in Nature Necessity of The Typical as a Preparation for The Dispensation of The Fulness of Times.
IN the preceding chapter we have seen in what sense the religious institutions and services of the Old Covenant were typical. They were constructed and arranged so as to express symbolically the great truths and principles of a spiritual religion--truths and principles which were common alike to Old and New Testament times, but which, from the nature of things, could only find in the New their proper development and full realization.
On the limited scale of the earthly and perishable—in the construction of a material tabernacle, and the suitable adjustment of bodily ministrations and sacrificial offerings,—there was presented a palpable exhibition of those great truths respecting sin and salvation, the purification of the heart, and the dedication of the person and the life to God, which in the fulness of time were openly revealed and manifested on the grand scale of a world's redemption, by the mediation and work of Jesus Christ.
In that pre-arranged and harmonious, but still inherently defective and imperfect, exhibition of the fundamental ideas and spiritual relations of the Gospel, stood the real nature of its typical character. Nor, we may add, was there anything arbitrary in so employing the things of flesh and time to shadow forth, under a preparatory dispensation, the higher realities of God's everlasting kingdom. It has its ground and reason in the organic arrangements or appearances of the material world. For these are so framed as to be ever giving forth representations of Divine truth, and are a kind of ceaseless regeneration, in which, through successive stages, new and higher forms of being are continually springing out of the lower. It is on this constitution of nature that the figurative language of Scripture is based. And it was only building on a foundation that already existed, and which stretches far and wide through the visible territory of creation, when the outward relations and fleshly services of a symbolical religion were made to image and prepare for the more spiritual and divine mysteries of Messiah's kingdom. Hence, also, some of the more important symbolical institutions were expressly linked (as we shall see) to appropriate seasons and aspects of nature. But was symbol alone thus employed? Might there not also have been a similar employment of many circumstances and transactions in the province of sacred history? If the revelation of the Lord Jesus Christ, with the blessings of His great salvation, was the object mainly contemplated by God from the beginning of the world, and with which the Church was ever travailing as in birth if, consequently, the previous dispensations were chiefly designed to lead to, and terminate upon, Christ and the things of His salvation,— what can be more natural than to suppose that the evolutions of Providence throughout the period during which the salvation was in prospect, should have concurred with the symbols of worship in imaging and preparing for what was to come? It is possible, indeed, that the connection here, between the past and the future, might be somewhat more varied and fluctuating, and in several respects less close and exact, than in the case of a regulated system of symbolical instruction and worship, appointed to last till it was superseded by the better things of the New dispensation.
2. 구약의 역사적 인물과 사건, 모형적 관계의 특징을 드러냄 – 자연 속의 모형적 형태, 충만한 때의 경륜을 준비하기 위한 모형의 필요성
앞선 장에서는 구약의 신앙 제도와 의식이 어떤 의미에서 모형적이었는지를 살펴보았습니다. 이러한 제도와 의식은 영적 신앙의 위대한 진리와 원칙들을 상징적으로 표현하도록 구성되고 배열되었습니다. 이 진리와 원칙은 구약과 신약 시대 모두에 공통되었으나, 본질적으로 신약에서만 그 온전한 발전과 완전한 실현을 이룰 수 있었습니다.
유한하고 소멸 가능한 세상의 한계 안에서, 물질적인 성막을 세우고 신체적인 봉사와 희생 제사를 적절히 배치하는 방식으로, 죄와 구원, 마음의 정결, 하나님께 자신의 삶을 헌신하는 데 관한 위대한 진리들이 명확히 드러났습니다. 이러한 진리들은 충만한 때가 되어 예수 그리스도의 중재와 사역을 통해 세상의 구속이라는 웅장한 규모로 공개되고 실현되었습니다.
복음의 근본적인 사상과 영적 관계를 사전에 배열하고 조화롭게 표현하면서도 본질적으로 결함 있고 불완전한 방식으로 드러낸 것이 바로 이러한 모형적 성격의 본질이었습니다. 또한, 육체적이고 시간적인 것들을 활용해 하나님의 영원한 왕국의 더 높은 실체들을 준비하는 데 사용하는 데에는 아무런 임의성이 없었습니다. 이는 물질 세계의 유기적인 배열 또는 외형에 그 기초와 이유를 두고 있습니다. 이러한 물질 세계는 하나님의 진리를 나타내는 방식으로 설계되었으며, 끊임없이 재생을 반복하며 낮은 단계에서 새로운 높은 형태의 존재로 나아갑니다.
이 자연의 구조에 성경의 비유적 언어가 기초를 두고 있습니다. 그러므로 상징적 종교의 외적 관계와 육체적 봉사를 통해 메시아의 왕국에 속한 더 영적이고 신성한 신비들을 형상화하고 준비하는 것은 이미 존재하고 널리 퍼져 있는 기초 위에 세워진 것이라 할 수 있습니다. 따라서 중요한 상징적 제도들 중 일부는 (앞으로 살펴보겠지만) 자연의 적절한 계절과 양상에 명시적으로 연결되어 있었습니다.
그러나 단순히 상징만이 사용되었을까요? 신성한 역사 속의 여러 상황과 사건들도 이와 유사하게 활용될 수 있었던 것은 아닐까요? 하나님께서 태초부터 예수 그리스도와 그분의 위대한 구원의 복을 주된 목적으로 계획하셨다면, 그리고 그와 함께 교회가 출산의 고통 속에서 항상 기다려 왔다면, 이전의 경륜들이 주로 그리스도와 그분의 구원의 사역을 준비하고 그것을 목표로 삼도록 설계되었다면, 구원의 때를 앞두고 섭리의 전개가 예배의 상징들과 함께 미래를 형상화하고 준비하는 데 협력했으리라는 것이 더 자연스럽지 않겠습니까?
물론 여기에서 과거와 미래의 연결은 약간 더 다양하고 유동적일 수 있으며, 몇 가지 측면에서는 상징적 가르침과 예배의 체계처럼 신약의 더 나은 것들로 대체되기 전까지 지속적으로 유지되도록 정해진 체계만큼 밀접하고 정확하지는 않을 수 있습니다.
This is only what might be expected from the respective natures of the subjects compared. But that a connection, similar in kind, had a place in the one as well as in the other, we hold to be not only in itself probable, but also capable of being satisfactorily established. And for the purpose of showing this we lay down the following positions:—First, That the historical relations and circumstances recorded in the Old Testament, and typically applied in the New, had very much both the same resemblances and defects in respect to the realities of the Gospel, which we have found to belong to the ancient symbolical institutions of worship; secondly, that such historical types were absolutely necessary, in considerable number and variety, to render the earlier dispensations thoroughly preparative in respect to the coming dispensation of the Gospel; and, thirdly, that Old Testament Scripture itself contains undoubted indications, that much of its historical matter stood related to some higher ideal, in which the truths and relations exemplified in them were again to meet and receive a new but more perfect development.
이는 비교되는 주제들의 본성에서 예상할 수 있는 결과입니다. 그러나 유사한 성격의 연결이 두 가지 모두에 존재했음을 우리는 단순히 가능성이 있다고 생각할 뿐만 아니라, 이를 충분히 입증할 수 있다고 봅니다. 이를 보여주기 위해 다음과 같은 논점을 제시합니다.
첫째, 구약에 기록된 역사적 관계와 상황이 신약에서 모형적으로 적용된 경우, 복음의 실체에 대한 유사점과 결함이 고대 상징적 예배 제도에 속했던 것과 매우 유사하다는 점입니다.
둘째, 복음 시대를 준비하는 초기 경륜을 철저히 준비시키기 위해, 그러한 역사적 모형들이 상당히 다양한 수와 형태로 반드시 필요했음을 밝힙니다.
셋째, 구약 성경 자체가 그 역사적 내용 중 많은 부분이 더 높은 이상적 실체와 연결되어 있음을 나타내며, 그 진리와 관계는 이러한 실체 안에서 새롭고 더 완전한 발전을 얻도록 되어 있음을 보여줍니다.
I. The first consideration is, that the historical relations and circumstances recorded in the Old Testament, and typically interpreted in the New, had very much the same resemblances and defects, in respect to the Gospel, which we have found to belong to the ancient symbolical institutions of worship. Thus—to refer to one of the earliest events in the world's history so interpreted—the general deluge that destroyed the old world, and preserved Noah and his family alive, is represented as standing in atypical relation to Christian baptism (1 Pet. 3:21).
It did so, as will be explained more at large hereafter, from its having destroyed those who by their corruptions destroyed the earth, and saved for a new world the germ of a better race. Doing this in the outward and lower territory of the world's history, it served substantially the same purpose that Christian baptism does in a higher; since this is designed to bring the individual that receives it under those vital influences that purge away the corruption of a fleshly nature, and cause the seed of a divine life to take root and grow for the occupation of a better inheritance. In like manner Sarah, with her child of promise, the special and peculiar gift of heaven, and Hagar, with her merely natural and fleshly offspring, are explained as typically foreshadowing, the one a spiritual church, bringing forth real children to God, in spirit and destiny as well as in calling, the heirs of His everlasting kingdom; the other, a worldly and corrupt church, whose members are in bondage to the flesh, having but a name to live, while they are dead(Gal. 4:22, 31).
첫 번째 논점
구약에 기록된 역사적 관계와 상황이 신약에서 모형적으로 해석될 때, 복음과의 유사점과 결함은 고대 상징적 예배 제도에 속한 것과 유사합니다. 예를 들어, 신약에서 모형적으로 해석된 세계 초기의 한 사건을 들자면, 세상을 멸망시키고 노아와 그의 가족을 구원했던 대홍수가 있습니다. 이는 그리스도인의 세례와 모형적으로 연결된 것으로 설명됩니다(베드로전서 3:21).
이 대홍수는 세상을 부패시킨 자들을 멸망시키고 더 나은 인류의 씨앗을 새로운 세상에 남겨둠으로써, 세례가 수행하는 역할과 유사한 역할을 역사적으로 수행했습니다. 세례는 받은 사람을 육적인 본성의 부패를 제거하고 신적 생명의 씨앗이 자라나 더 나은 유산을 차지할 수 있도록 하는 생명력 있는 영향 아래 두기 위해 설계되었습니다.
비슷한 방식으로, 하늘의 특별하고 독특한 선물인 약속의 자녀를 가진 사라와 단지 자연적이고 육체적 자녀를 가진 하갈은 각각 영적 교회와 세속적이고 부패한 교회를 예표합니다. 사라의 자손은 하나님의 영원한 왕국의 상속자가 되는 영적 자녀들을 의미합니다. 반면, 하갈의 자손은 육신에 매여 있으면서 겉으로만 살아 있는 것처럼 보이지만 실제로는 죽어 있는 교회를 상징합니다(갈 4:22-31).
In such cases, it is clear that the same kind of resemblances, coupled also with the same kind of differences, appear between the preparatory and the final, as in the case of the symbolical types. For here also the ideas and relations are substantially one in the two associated transactions; only in the earlier they appear ostensibly connected with the theatre of an earthly existence, and with respect to seen and temporal results; while in the later it is the higher field of grace and the interests of a spiritual and immortal existence that come directly into view. Or, let the use be considered that is made of the events which befell the Israelites on their way to the land of Canaan, as regards the state and prospects of the Church of the New Testament on its way to heaven. Look at this, for example, as unfolded in the third and fourth chapters of the Epistle to the Hebrews, and the essential features of a typical connection will at once be seen. For the exclusion of those carnal and unbelieving Israelites who fell in the wilderness is there exhibited, not only as affording a reasonable presumption, but as providing a valid ground, for asserting that persons similarly affected now toward the kingdom of glory cannot attain to heaven. Indeed, so complete in point of principle is the identity of the two cases, that the same expressions are applied to both alike, without intimation of any differences existing between them: "the Gospel is preached" to the one class as well as to the other; God gives to each alike "a promise of rest," while they equally "fall through unbelief," having hardened their hearts against the word of God. Yet there were the same differences in kind as we have noted between the type and the antitype in the symbolical institutions of worship—the visible and earthly being employed in the one to exhibit such relations and principles as in the other appear in immediate connection with what is spiritual and heavenly. In the type we have the prospect of Canaan, the Gospel of an earthly promise of rest, and, because not believed, issuing in the loss of a present life of honour and blessing; in the antitype, the prospect of a heavenly inheritance, the Gospel promise of an everlasting rest, bringing along with it, when treated with unbelief and neglect, an exclusion from eternal blessedness and glory. Again, and with reference to the same period in the Church's history, it is said in John 3:14, 15, "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life." The language here certainly does not necessarily betoken by any means so close a connection between the Old and the New, as in the cases previously referred to; nor are we disposed to assert that the same connection in all respects really existed.
이와 같은 경우, 상징적 모형의 경우와 마찬가지로 준비 단계와 최종 단계 사이에서 동일한 종류의 유사성과 차이점이 나타나는 것이 분명합니다. 여기에서도 아이디어와 관계는 두 사건에서 본질적으로 동일합니다. 단지 초기에는 지상의 삶과 시야에 보이는 일시적인 결과와 연결되어 나타나며, 나중에는 은혜의 더 높은 영역과 영적이고 불멸의 삶의 관심사와 직접적으로 연결되어 나타납니다.
예를 들어, 신약 교회가 천국으로 가는 과정과 관련하여, 이스라엘 백성이 가나안 땅으로 가는 도중에 겪었던 사건들이 어떻게 사용되었는지를 살펴봅시다. 히브리서 3장과 4장에서 펼쳐진 내용을 통해 이를 볼 때, 모형적 연결의 본질적인 특징이 즉시 드러납니다. 광야에서 불신앙으로 쓰러진 육체적이고 불신적인 이스라엘 백성들의 배제는 단지 합리적인 추정치를 제공할 뿐만 아니라, 지금 영광의 왕국에 대해 비슷한 태도를 가진 사람들이 천국에 도달할 수 없음을 주장할 수 있는 타당한 근거를 제공합니다.
두 경우의 본질적인 동일성은 매우 완전해서, 동일한 표현이 양측에 모두 적용됩니다. "복음이" 양쪽 모두에게 선포되었고, 하나님께서 각각에게 "안식의 약속"을 주셨으며, 이들은 모두 하나님의 말씀에 대해 마음을 완고하게 함으로써 불신앙으로 인해 넘어졌습니다. 그러나 상징적 예배 제도의 모형과 실체 사이에서 관찰된 것과 같은 종류의 차이가 여전히 존재합니다. 한쪽에서는 보이고 지상의 요소들이 사용되어, 다른 쪽에서는 영적이고 천상의 것들과 즉각적으로 연결되는 관계와 원칙들을 나타냅니다.
모형에서는 가나안의 전망, 땅의 안식에 대한 복음의 약속, 믿지 않았을 때 현재의 영광과 축복의 삶을 잃게 되는 결과가 나타납니다. 실체에서는 천상의 유산의 전망, 영원한 안식에 대한 복음의 약속이 나타나며, 이것을 믿음 없고 무시할 때 영원한 축복과 영광에서 제외되는 결과를 가져옵니다.
또한, 교회의 동일한 시기와 관련하여 요한복음 3장 14-15절에 "모세가 광야에서 뱀을 든 것같이 인자도 들려야 하리니, 이는 그를 믿는 자마다 멸망하지 않고 영생을 얻게 하려 하심이라"고 말합니다. 이 구절의 언어는 이전에 언급된 사례들만큼 구약과 신약 사이에 그렇게 밀접한 연결이 있음을 반드시 나타내는 것은 아닙니다. 또한, 모든 측면에서 동일한 연결이 실제로 존재했다고 주장하려는 것도 아닙니다.
The historical transaction in this case had at first sight the aspect of something occasional and isolated, rather than of an integral and essential part of a great plan. And yet the reference in John, viewed in connection with other passages of Scripture bearing on the subject, sufficiently vindicates for it a place among the earlier exhibitions of Divine truth, planned by the foreseeing eye of God with special respect to the coming realities of the Gospel. As such it entirely accords in nature with the typical prefigurations already noticed. In the two related transactions there is a fitting correspondence as to the relations maintained: in both alike a wounded and dying condition in the first instance, then the elevation of an object apparently inadequate, yet really effectual, to accomplish the cure, and this through no other medium on the part of the affected, than their simply looking to the object so presented to their view. But with this pervading correspondence, what marked and distinctive characteristics! In the one case a dying body, in the other a perishing soul. There, an uplifted serpent—of all instruments of healing from a serpent's bite the most unlikely to profit; here the exhibition of one condemned and crucified as a malefactor—of all conceivable persons apparently the most impotent to save. There, once more, the fleshly eye of nature deriving from the outward object visibly presented to it the healing virtue it was ordained to impart; and here the spiritual eye of the soul, looking in stedfast faith to the exalted Redeemer, and getting the needed supplies of His life-giving and regenerating grace. In both the same elements of truth, the same modes of dealing, but in the one developing themselves on a lower, in the other on a higher territory; in the former having immediate respect only to things seen and temporal, and in the latter to what is unseen, spiritual, and eternal. And when it is considered how the Divine procedure in the case of the Israelites was in itself so extraordinary and peculiar, so unlike God's usual methods of dealing in providence, in so far as these have respect merely to inferior and perishable interests, it seems to be without any adequate reason—to want, in a sense, its just explanation, until it is viewed as a dispensation specially designed to prepare the way for the higher and better things of the Gospel. Similar explanations might be given of the other historical facts recorded in Old Testament Scripture, and invested with a typical reference in the New. But enough has been said to show the essential similarity in the respect borne by them to the better things of the Gospel, and of that borne by the ritual types of the law. The ground of the connection in the one class, precisely as in the other, stands in the substantial oneness of the ideas and relations pervading the earlier and the later transactions, as corresponding parts of related dispensations; or in the identity of truth and principle appearing in both, as different yet mutually depending parts of one great providential scheme. In that internal agreement and relationship, rather than in any mere outward resemblances, we are to seek the real bond of connection between the Old and the New. At first sight, perhaps, a connection of this nature may appear to want something of what is required to satisfy the conditions of a proper typical relationship. And there are two respects more especially, in which this deficiency may seem to exist. 1. It has been so much the practice to look at the connection between the Old and the New in an external aspect, that one naturally fancies the necessity of some more palpable and arbitrary bond of union to link together type and antitype. The one is apt to be thought of as a kind of pre-ordained pantomime of the other—like those prefigurative actions which the prophets were sometimes instructed, whether in reality or in vision, to perform (as Isaiah in ch. [[20 >> Bible:Is 20]] , or Ezekiel in ch. [[12 >> Bible:Eze 12]] ), meaningless in themselves, yet very significant as foreshadowing intimations of coming events in providence. Such prophecies in action, certainly, had something in common with the typical transactions now under consideration. They both alike had respect to other actions or events yet to come, without which, preordained and foreseen, they would not have taken place. They both also stood in a similar relation of littleness to the corresponding circumstances they foreshadowed— exhibiting on a comparatively small scale what was afterwards to realize itself on a large one, and thereby enabling the mind more readily to anticipate the approaching future, or more distinctly to grasp it after it had come. But they differed in this, that the typical actions of the prophets had respect solely to the coming transactions they prefigured, and but for these would have been foolish and absurd; while the typical actions of God's providence, as well as the symbolical institutions of His worship, had a moral meaning of their own, independently of the reference they bore to the future revelations of the Gospel. To overlook this independent moral element, is to leave out of account what should be held to constitute the very basis of the connection between the past and the future. But if, on the other hand, we make due account of it, we establish a connection which, in reality, is of a much more close and vital nature, and one, too, of far higher importance, than if it consisted alone in points of outward resemblance.
이 경우의 역사적 사건은 처음에는 어떤 위대한 계획의 통합적이고 필수적인 부분이라기보다, 단편적이고 고립된 사건처럼 보였습니다. 그러나 요한복음에서의 언급과 이와 관련된 다른 성경 구절들을 함께 고려해 볼 때, 이는 복음의 다가올 실체를 특별히 염두에 두고 하나님의 예지적 시선으로 계획된 초기의 신적 진리의 한 표현으로서 충분히 정당화됩니다. 이와 같은 맥락에서, 이는 이전에 언급된 모형적 예표들과 본질적으로 일치합니다.
연관된 두 사건은 유지되는 관계에서 적절한 상응성을 보입니다. 양쪽 모두에서 처음에는 부상당하고 죽어가는 상태가 나타나고, 이어서 명백히 충분하지 않아 보이지만 실제로는 효과적인 치유를 이루는 한 대상이 들어 올려집니다. 그리고 그 대상이 시야에 제시될 때, 영향을 받은 이들이 단순히 그것을 바라보는 것으로 치유가 이루어지는 방식입니다.
하지만 이러한 근본적인 유사성과 함께 분명한 차이점도 나타납니다. 한쪽에서는 죽어가는 육체, 다른 쪽에서는 멸망해가는 영혼이 있습니다. 한쪽에서는 뱀의 물림에서 가장 효과가 없어 보이는 치유 도구인 뱀이 들어 올려졌고, 다른 쪽에서는 죄인으로 정죄받고 십자가에 못 박힌 자, 즉 구원하기에 가장 무력해 보이는 사람이 들어 올려졌습니다. 또한, 한쪽에서는 육체의 눈이 보이는 대상을 통해 치유의 효력을 얻는 반면, 다른 쪽에서는 영혼의 영적 눈이 들려진 구속자를 믿음으로 바라봄으로써 생명을 주고 재생시키는 은혜를 받습니다.
양쪽 모두에서 동일한 진리의 요소와 동일한 방식이 나타납니다. 다만 한쪽은 낮은 영역에서, 다른 쪽은 높은 영역에서 전개됩니다. 전자는 보이는 일시적인 것에 즉각적으로 관련되고, 후자는 보이지 않는 영적이고 영원한 것에 관련됩니다. 이스라엘 백성의 경우에서 하나님의 방식이 그 자체로 얼마나 특별하고 독특했는지, 하나님의 섭리가 단순히 열등하고 소멸할 이익들에만 관련되었을 때와는 매우 달랐던 점을 고려할 때, 이것이 복음의 더 높고 더 나은 것들을 준비하기 위한 특별한 경륜으로 간주되지 않는다면 충분한 설명이 불가능해 보입니다.
구약 성경에 기록된 다른 역사적 사실들과 신약에서 모형적으로 언급된 내용도 비슷하게 설명될 수 있습니다. 하지만 복음의 더 나은 것들과의 본질적인 유사성과 율법의 의식적 모형들이 가지고 있는 연결성을 보여주기에는 이 정도로 충분합니다. 두 범주의 연결성의 근거는 이전과 이후 사건들에 내재된 아이디어와 관계의 본질적인 일치성에 있습니다. 이들은 상호 연관된 경륜의 대응 부분으로서, 그리고 한 위대한 섭리적 계획의 서로 다른 면이지만 상호 의존적인 부분으로서 나타납니다.
이러한 내부적 일치성과 관계에서, 단순한 외적인 유사성보다는 구약과 신약 사이의 연결의 진정한 끈을 찾아야 합니다. 처음에는 이러한 연결이 적절한 모형적 관계의 조건을 충족시키기에 부족해 보일 수도 있습니다. 특히 두 가지 점에서 그러할 가능성이 있습니다.
- 구약과 신약의 연결을 외적인 측면에서 바라보는 것이 흔하기 때문에, 모형과 실체를 연결하기 위해 더 명확하고 인위적인 연결 고리가 필요하다고 여겨질 수 있습니다. 모형은 종종 신약의 실체에 미리 정해진 연극적 행동처럼 여겨지며, 이는 어떤 면에서는 선지자들이 실제로 또는 환상으로 수행하라는 지시를 받은 상징적 행동(예: 이사야 20장, 에스겔 12장)과 유사합니다. 이러한 행동들은 자체적으로는 의미가 없지만, 섭리의 다가올 사건들을 암시하는 데 매우 중요한 의미를 가졌습니다.
- 그러나 하나님의 섭리의 모형적 행동이나 하나님의 예배 의식적 제도는 단순히 미래의 복음적 계시에 대한 참조를 넘어 독립적인 도덕적 의미를 가지고 있었습니다. 이 독립적 도덕적 요소를 간과한다면 과거와 미래의 연결을 형성하는 기초를 놓치게 됩니다. 반면, 이를 충분히 고려하면 훨씬 더 밀접하고 생명력 있는 연결을 세울 수 있으며, 단순한 외적 유사성에 의존하는 것보다 훨씬 더 높은 중요성을 지닙니다.
For it implies not only that the entire plan of salvation was all along in the eye of God, but that, with a view to it, He was ever directing His government, so as to bring out in successive stages and operations the very truths and principles which were to find in the realities of the Gospel their more complete manifestation. He showed that He saw the end from the beginning, by interweaving with His providential arrangements the elements of the more perfect, the terminal plan. And, therefore, to lay the groundwork of the connection between the preparatory and the final in the elements of truth and principle common alike to both, instead of placing it in merely formal resemblances, is but to withdraw it from a less to a more vital and important part of the transactions— from the outer shell and appearance, to the inner truth and substance of the history; so that we can discern, not only some perceptible coincidences between the type and the antitype, but the same fundamental character, the same spirit of life, the same moral import and practical design. To render this more manifest, as it is a point of considerable moment to our inquiry, let us compare an alleged example of historical type, where the resemblance between it and the supposed antitype is of an ostensible, but still only of an outward kind, with one of those referred to above—the brazen serpent, for example, or the deluge. In this latter example there was scarcely any outward resemblance presented to the Christian ordinance of baptism; as in no proper sense could Noah and his family be said to have been literally baptized in the waters. But both this and the other historical transaction presented strong lines of resemblance, of a more inward and substantial kind, to the things connected with them in the Gospel—such as enable us to recognise without difficulty the impress of one Divine hand in the two related series of transactions, and to contemplate them as corresponding parts of one grand economy, rising gradually from its lower to its higher stages of development. Take, however, as an example of the other class, the occupation of Abel as a shepherd, which by many, among others by Witsius, has been regarded as a prefiguration of Christ in His character as the great Shepherd of Israel. A superficial likeness, we admit; but what is to be found of real unity and agreement? What light does the one throw upon the other? What expectation beforehand could the earlier beget of the later, or what confirmation afterwards can it supply? Admitting that the death of Abel somehow foreshadowed the infinitely more precious blood to be shed on Calvary, what distinctive value could the sacrifice of life in His case derive from the previous occupation of the martyr? Christ, certainly, died as the spiritual shepherd of souls, but Abel was not murdered on account of having been a keeper of sheep; nor had his death any necessary connection with his having followed such an employment. For what purpose, then, press points of resemblance so utterly disconnected, and dignify them with the name of typical prefigurations? Resemblances in such a case are worthless even if real, and from their nature incapable of affording any insight into the mind and purposes of God. But when, on the contrary, we look into the past records of God's providence, and find there, in the dealings of His hand and the institutions of His worship, a coincidence of principle and economical design with what appears in the dispensation of the Gospel, we cannot but feel that we have something of real weight and importance for the mind to rest upon. And if, farther, we have reason to conclude, not only that agreements of this kind existed, but that they were all skilfully planned and arranged,—the earlier with a view to the later, the earthly and temporal for the spiritual and heavenly, —we find ourselves possessed of the essential elements of a typical connection. We have reason, however, so to conclude, as has partly been shown already, and will still farther be shown in the sequel. 2. But granting what has now been stated—allowing that the connection between type and antitype is more of an internal than of an external kind, it may still be objected, in regard to the historical types, that they wanted for the most part something of the necessary correspondence with the antitypes; the one did not occupy under the Old the same relative place that the other did under the New— existing for a time as a shadow, until it was superseded and displaced by the substance. Perhaps not; but is such a close and minute correspondence absolutely necessary? Or is it to be found even in the case of all the symbolical types? With them also considerable differences appear; and we look in vain for anything like a fixed and absolute uniformity. The correspondence assumed the most exact form in the sacrificial rites of the tabernacle worship. There, certainly, part may be said to have answered to part; there was priest for priest, offering for offering, death for death, and blessing for blessing—throughout, an inferior and temporary substitute in the room of the proper reality, and continuing till it was superseded and displaced by the latter. We find a relaxation, however, in this closely adjusted relationship, whenever we leave the immediate province of sacrifice; and in many of the things expressly denominated shadows of the Gospel, it can hardly be said to have existed. In regard, for example, to the ancient festivals, the new moons, the use or disuse of leaven, the defilement of leprosy and its purification, there was no such precise and definite superseding of the Old by something corresponding under the New—nothing like office for office, action for action, part for part. The symbolical rites and institutions referred to were typical—not, however, as representing things that were to hold specifically and palpably the same place in Gospel times, but rather as embodying, in set forms and ever-recurring bodily services, the truths and principles that, in naked simplicity and by direct teaching, were to pervade the dispensation of the Gospel. There is quite a similar diversity in the case of the historical types. In some of them the correspondence was very close and exact; in others more loose and general. Of the former class was the calling of Israel as an elect people, their relation to the land of Canaan as their covenant portion, their redemption from the yoke of Egypt, and their temporary sojourn in the wilderness as they travelled to inherit it— all of which continued (the two latter by means of commemorative ordinances) till they were superseded by corresponding but higher objects under the Gospel. In respect to these we can say, the new dispensation presents people for people, redemption for redemption, inheritance for inheritance, and one kind of wilderness-training for another; objects in both precisely corresponding as regards the places they respectively held, and the one preserving their existence or transmitting their efficacy, till they were supplanted by the other. But we do not pretend to see the same close connection and the same exact correspondence between the Old arid the New in all, or even the greater part, of the historical transactions of the past which we hold to have been typical; nor are we warranted to look for it.
이는 단순히 구원의 전체 계획이 처음부터 하나님의 시야 안에 있었음을 암시하는 것만이 아닙니다. 하나님께서 구속사를 통해 복음의 실체에서 더 완전한 드러남을 찾을 진리와 원칙들을 점진적으로 드러내기 위해 자신의 섭리를 끊임없이 조율하셨음을 보여줍니다. 하나님은 자신의 섭리적 배열에 더 완전하고 최종적인 계획의 요소들을 엮으심으로써 시작부터 끝을 보셨다는 것을 드러내셨습니다. 따라서 준비 단계와 최종 단계의 연결 기초를 단순한 외적 유사성에 두는 대신, 양쪽에 공통된 진리와 원칙의 요소에 두는 것은 이 연결을 외적 껍데기에서 역사적 내적 진리와 본질로 옮기는 것입니다. 이는 단순한 겉보기 유사성 이상의 실제적이고 본질적인 통일성을 보여줍니다.
모형과 실체 간 비교
이 점을 더 분명히 하기 위해, 위에서 언급된 예와 같은 사례를 비교해봅시다. 예를 들어, 놋뱀 또는 홍수와 같은 모형적 사건들은 복음과의 내적인 강한 유사성을 보여줍니다. 놋뱀의 경우, 그리스도인의 세례와 명백한 외적 유사성은 거의 없었지만, 두 사건은 복음과 관련된 본질적이고 내적인 유사성을 공유하며, 하나님의 동일한 손길을 드러냅니다.
반면, 아벨이 목자로서의 직업과 그리스도께서 이스라엘의 위대한 목자로서의 역할 간의 유사성은 겉보기에는 연관성이 있어 보이나, 본질적으로는 관련성이 없습니다. 아벨의 죽음은 단지 그의 직업과는 아무런 연관이 없으며, 그의 희생은 단지 칼바리의 피 흘림과의 상징적 연결로만 해석될 뿐입니다.
내부적 연관성의 중요성
하나님의 섭리 기록을 살펴보면, 복음 시대와 동일한 원칙과 설계가 구약 시대의 섭리와 예배 제도에서 나타나는 것을 발견할 수 있습니다. 이 연결이 단순히 외적 유사성에 기초한 것이 아니라, 준비 단계와 최종 단계 모두에 공통된 원칙과 진리에서 비롯된 것임을 알 수 있습니다.
역사적 모형의 다변성
역사적 모형들은 외적 유사성 면에서 다양성을 보입니다. 어떤 모형은 매우 밀접하고 정확한 유사성을 가지고 있었으며, 이는 구약 시대와 신약 시대의 상응하는 역할과 연결성을 명확히 보여줍니다. 예를 들어, 이스라엘 백성의 선택된 민족으로서의 부름, 가나안 땅과의 언약적 관계, 이집트에서의 구속, 광야에서의 임시 체류 등이 있습니다. 그러나 모든 역사적 사건이 이러한 밀접한 연결성을 가지지는 않았으며, 모든 모형적 사건에서 이러한 연결을 기대할 수는 없습니다.
따라서 모형과 실체의 관계를 평가할 때, 외적 유사성보다는 내부적 연관성과 설계의 통일성에 중점을 두어야 합니다. 이는 구약과 신약의 모든 모형적 연결의 핵심적인 요소로 남습니다.
The analogy of the symbolical types would lead us to expect, along with the more direct typical arrangements, many acts and institutions of a somewhat incidental and subordinate kind, in which a typical representation should be given of ideas and relations, that could only find in the realities of the Gospel their full and proper manifestation. If they were not appointed as temporary substitutes for these realities, and made to occupy an ostensible place in the divine economy till the better things appeared, they were still fashioned after the ideal of the better, and were thereby fitted to indoctrinate the minds of God's people with certain notions of the truth, and to familiarize them with its spiritual ideas, its modes of procedure, and principles of working. And in this they plainly possessed the more essential elements of a typical connection. II. Enough, however, for the first point. We proceed to the second; which is, that such historical types as those under consideration were absolutely necessary, in considerable number and variety, to render the earlier dispensations thoroughly preparative in respect to the coming dispensation of the Gospel. This was necessary, first of all, from the typical character of the position and worship of the members of the Old Covenant. The main things respecting them being, as we have seen, typical, it was inevitable but that many others of a subordinate and collateral nature should be the same; for otherwise they would not have been suitably adapted to the dispensation to which they belonged. But we have something more than this general correspondence or analogy to appeal to. For the nature of the historical types themselves, as already explained, implies their existence, in considerable number and variety. The representation they were designed to give of the fundamental truths and principles of the Gospel, with the view of preparing the Church for the new dispensation, would necessarily have been incomplete and inadequate, unless it had embraced a pretty extensive field. The object of their appointment would have been but partially reached, if they had consisted only of the few straggling examples which have been particularly mentioned in New Testament Scripture. Nor, unless the history in general of Old Testament times, in so far as its recorded transactions bore on them the stamp of God's mind and will, had been pervaded by the typical element, could it have in any competent measure fulfilled the design of a preparatory economy. So that whatever distinctions it may be necessary to draw between one part of the transactions and another, as to their being in themselves sometimes of a more essential, sometimes of a more incidental character, or in their typical bearing being more or less closely related to the realities of the Gospel, their very place and object in a preparatory dispensation required them to be extensively typical. To be spread over a large field, and branched out in many directions, was as necessary to their typical as to their more immediate and temporary design. Thus the one point grows by a sort of natural necessity out of the other. But the argument admits of being consider ably strengthened by the manner in which the historical types that are specially mentioned in New Testament Scripture are there referred to. So far from being represented as singular in their typical reference to Gospel times, they have uniformly the appearance of being only selected for the occasion. Nay, the obligation on the part of believers generally to seek for them throughout the Old Testament Scriptures, and apply them to all the purposes of Christian instruction and improvement, is distinctly asserted in the Epistle to the Hebrews; and the capacity to do so is represented as a proof of full-grown spiritual discernment (Heb. 5:11-14). There is, therefore, a sense in which the saying of Augustine, "The Old Testament, when rightly understood, is one great prophecy of the New,"[1] is strictly true even in regard to those parts of ancient Scripture which, in their direct and immediate bearing, partake least of the prophetical. Its records of the past are, at the same time, pregnant with the germs of a corresponding but more exalted future. The relations sustained by its more public characters, the parts they were appointed to act in their day and generation, the deliverances that were wrought for them and by them, and the chastisements they were from time to time given to experience, did not begin and terminate with themselves. They were parts of an unfinished and progressive plan, which finds its destined completion in the person and kingdom of Christ; and only when seen in this prospective reference do they appear in their proper magnitude and their full significance. Christ, then, is the end of the history as well as of the law, of the Old Testament. It had been strange, indeed, if it were otherwise; strange if its historical transactions had not been ordained by God to bear a prospective reference to the scheme of grace unfolded in the Gospel. For what is this scheme itself, in its fundamental character, but a grand historical development? What are the doctrines it teaches, the blessings it imparts, and the prospects it discloses of coming glory, but the ripened fruit and issue of the wondrous facts it records? The things which are there written of the incarnation and life, the death and resurrection, of the Lord Jesus Christ, are really the foundation on which all rests the root from which everything springs in Christianity. And shall it, then, be imagined, that the earlier facts in the history of related and preparatory dispensations did not point, like so many heralds and forerunners, to these unspeakably greater ones to come? If a prophecy lay concealed in their symbolical rites, could it fail to be found also in the historical transactions that were often so closely allied to these, and always coincident with them in purpose and design? Assuredly not. In so far as God spake in the transactions, and gave discoveries by them of His truth and character, they pointed on ward to the one "Pattern Man," and the terminal kingdom of righteousness and blessing of which He was to be the head and centre. Here only the history of God's earlier dispensations attained its proper end, as in it also the history of the world rose to its true greatness and glory.[2] III. The thought, however, may not unnaturally occur, that if the historical matter of the Old Testament possess as much as has been represented of a typical character, some plain indications of its doing so should be found in Old Testament Scripture itself; we should scarcely need to draw our proof of the existence and nature of the historical types entirely from the writings of the New Testament. It was with the view of meeting this thought that we advanced our third statement; which is, that Old Testament Scripture does contain undoubted marks and indications of its historical personages and events being related to some higher ideal, in which the truths and relations exhibited in them were again to meet, and obtain a more perfect development.
상징적 모형의 유사성
상징적 모형의 유사성을 통해 우리는 구체적인 모형적 배열과 더불어, 복음의 실체에서 완전하게 실현될 수 있는 사상과 관계를 부분적으로나마 나타내는 부차적 성격의 여러 행동과 제도를 기대할 수 있습니다. 비록 이들이 이러한 실체들의 일시적 대체물로 임명된 것은 아니며, 더 나은 이상을 따라 설계되었고, 이를 통해 하나님의 백성의 마음에 진리의 개념과 영적 아이디어, 절차와 원칙을 익숙하게 하는 데 기여했습니다. 이러한 점에서 이들은 모형적 연결의 본질적 요소를 분명히 갖추고 있었습니다.
II. 역사적 모형의 필요성
두 번째로, 우리가 고려하는 역사적 모형들이 복음 경륜에 대해 초기 경륜을 철저히 준비시키는 데 필요했던 이유를 살펴봅시다. 이는 우선, 구약의 신앙 구성원들의 위치와 예배의 모형적 성격에서 비롯됩니다. 이들의 주요 특징이 모형적이었기 때문에, 부차적이고 부가적인 많은 요소도 동일한 성격을 가질 수밖에 없었습니다. 그렇지 않으면 이러한 요소들이 속한 경륜에 적절히 적응할 수 없었을 것입니다.
역사적 모형들은 복음의 근본적 진리와 원칙을 표현하고 교회를 새로운 경륜을 위해 준비시키는 데 목적이 있었으며, 이것이 광범위한 영역을 포괄하지 않는다면 그 표현은 불완전하고 부적절했을 것입니다. 신약 성경에 언급된 몇 가지 예들에만 국한되었다면 이들의 목적은 부분적으로만 달성되었을 것입니다. 구약 시대의 역사 자체가 하나님의 뜻과 의지를 드러내는 데 초점을 맞추었다면, 그 안에 모형적 요소가 광범위하게 포함되지 않았다면 준비 경륜으로서의 목적을 충분히 이룰 수 없었을 것입니다.
역사적 모형들은 넓은 범위로 퍼져야 했으며, 여러 방향으로 분화되는 것이 필수적이었습니다. 이러한 필요성은 신약 성경이 특별히 언급하는 역사적 모형들을 통해 더 강화됩니다. 이러한 모형들은 단순히 특별히 선택된 것으로 보이며, 히브리서에서는 신약 신자들이 구약 성경 전체에서 이를 찾아내고, 이를 기독교적 가르침과 성숙에 적용해야 하는 의무를 강조합니다(히브리서 5:11-14).
III. 구약 자체의 모형적 증거
구약의 역사적 기록에 모형적 성격이 포함되어 있다면, 이에 대한 명확한 증거가 구약 성경 자체에서도 나타나야 할 것입니다. 이러한 관점에서, 우리는 구약 성경이 그 역사적 인물들과 사건들이 더 높은 이상적 실체와 연결되어 있음을 나타내는 확실한 표시들을 포함하고 있음을 발견합니다. 이 실체들은 이러한 인물들과 사건들 속에서 드러난 진리와 관계가 다시 만나 더 완전한 발전을 이루도록 하는 것을 목표로 삼았습니다.
구약의 역사적 사건들은 단순히 독립된 이야기로 끝나지 않았습니다. 이들은 점진적이고 미완의 계획의 일부로, 그 계획은 그리스도의 인격과 왕국에서 예정된 완성을 찾았습니다. 이러한 사건들은 그리스도를 중심으로 하는 의와 축복의 최종 왕국으로 나아가는 방향을 가리켰으며, 이를 통해 구약의 역사와 세계의 역사는 진정한 위대함과 영광을 얻게 되었습니다.
The proof of this is to be sought chiefly in the prophetical writings of the Old Testament, in which the more select instruments of God's Spirit gave expression to the Church's faith respecting both the past and the future in His dispensations. And in looking there we find, not only that an exalted personage, with His work of perfect righteousness, and His kingdom of consummate bliss and glory, was seen to be in prospect, but also that the expectations cherished of what was to be, took very commonly the form of a new and higher exhibition of what had already been. In giving promise of the better things to come, prophecy to a large extent availed itself of the characters and events of history. But it could only do so on the two fold ground, that it perceived in these essentially the same elements of truth and principle which were to appear in the future; and in that future anticipated a nobler exhibition of them than had been given in the past. And what was this but, in other words, to indicate their typical meaning and design? The truth of this will more fully appear when we come to treat of the combination of type with prophecy, which, on account of its importance, we reserve for the subject of a separate chapter. Meanwhile, it will be remembered how even Moses speaks before his death of "the prophet which the Lord their God should raise up from among his brethren like to himself" (Deut. 18:18)—one that should hold a similar position and do a similar work, but each in its kind more perfect and complete—else, why look out for another 1 In like manner, David connects the historical appearance of Melchizedek with the future Head of God's Church and kingdom, when He announces Him as a priest after the order of Melchizedek (Ps. 110:4); he foresaw that the relations of Melchizedek's time should be again revived in this divine character, and the same part fulfilled anew, but raised, as the connection intimates, to a higher sphere, invested with a heavenly greatness, and carrying a world-wide signifcance and power.
구약의 예언적 기록에서의 증거
이 증거는 주로 구약의 예언적 기록에서 찾아볼 수 있습니다. 하나님의 영에 의해 선택된 도구들은 과거와 미래의 하나님의 경륜에 대한 교회의 신앙을 표현했습니다. 이러한 기록을 살펴보면, 완전한 의의 사역과 충만한 축복과 영광의 왕국을 가진 고귀한 인격이 다가올 것으로 보였을 뿐만 아니라, 미래에 대한 기대가 종종 이미 있었던 것의 새로운, 더 높은 형태로 나타났음을 발견할 수 있습니다.
예언은 다가올 더 나은 것들에 대한 약속을 주면서, 역사적 인물과 사건들을 광범위하게 활용했습니다. 그러나 이는 두 가지 기반에 의존했습니다. 첫째, 이 사건들 속에 미래에도 나타날 동일한 진리와 원칙의 요소들이 포함되어 있음을 인식했기 때문이며, 둘째, 미래에는 과거보다 더 고귀한 방식으로 그것들이 나타날 것을 예상했기 때문입니다. 이러한 관점은 다른 말로 하면, 그들의 모형적 의미와 설계를 나타내는 것입니다.
모형과 예언의 결합
이 주제는 매우 중요하여 별도의 장에서 다룰 예정입니다. 그러나 모세가 죽기 전에 말한 내용을 기억해봅시다. 그는 “하나님께서 너희 형제들 중에서 나와 같은 선지자를 세우실 것”이라고 했습니다(신명기 18:18). 이는 모세와 유사한 위치를 차지하고 비슷한 일을 수행할 것이지만, 각 방면에서 더 완전하고 완성된 형태로 나타날 인격을 예고한 것입니다. 그렇지 않다면 왜 새로운 선지자를 기대했겠습니까?
비슷하게, 다윗은 멜기세덱의 역사적 등장을 하나님의 교회와 왕국의 미래 지도자와 연결하며, 그리스도를 멜기세덱의 계열을 따른 대제사장으로 선포합니다(시편 110:4). 그는 멜기세덱 시대의 관계가 이 신성한 인격 안에서 다시 살아나고, 더 높은 영역에서 부활하여 천상의 위대함과 세계적인 중요성을 갖게 될 것을 예견했습니다.
So again we are told (Mal. 3:1, [[4:5 >> Bible:Ml 4:5]] ) another Elias should arise in the brighter future, to be succeeded by a more glorious manifestation of the Lord, to do what had never been done but in fragments before; namely, to provide for Himself a true spiritual priesthood, a regenerated people, and an offering of righteousness. But the richest proofs are furnished by the latter portion of Isaiah's writings; for there we find the prophet intermingling so closely together the past and the future, that it is often difficult to tell of which he actually speaks. He passes from Israel to the Messiah, and again from the Messiah to Israel, as if the one were but a new, a higher and perfect development of what belonged to the other. And the Church of the future is constantly represented under the relations of the past, only freed from the imperfections that attached to its state, and rendered in every respect blessed and glorious. Such are a few specimens of the way in which the more spiritual and divinely enlightened members of the Old Covenant saw the future imaged in the past or present. They discerned the essential oneness in truth and principle between the two; but, at the same time, were conscious of such inherent imperfections and defects adhering to the past, that they felt it required a more perfect future to render it altogether worthy of God, and fully adequate to the wants and necessities of His people. And there is one entire book of the Old Testament which owes in a manner its existence, as it now stands, to this likeness in one respect, but diversity in another, between the past and the future things in God's administration. We refer to the Book of Psalms. The pieces of which this book consists are in their leading character devotional summaries, expressing the pious thoughts and feelings which the consideration of God's ways, and the knowledge of His revelations, were fitted to raise in reflecting and spiritual bosoms. But the singular thing is, that they are this for the New as well as for the Old Testament worshipper. They are still incomparably the most perfect expression of the religious sentiment, and the best directory to the soul in its meditations and communings about divine things, which is anywhere to be found. There is not a feature in the divine character, nor an aspect of any moment in the life of faith, to which expression, more or less distinct, is not there given. How could such a book have come into existence, centuries before the Christian era, but for the fact that the Old and the New dispensations—however they may have differed in outward form, and the ostensible nature of the transactions belonging to them were founded on the same relations, and pervaded by the same essential truths and principles? No otherwise could the Book of Psalms have served as the great hand-book of devotion to the members of both covenants. There the disciples of Moses and Christ meet as on common ground—the one still readily and gratefully using the fervent utterances of faith and hope, which the other had breathed forth ages before. And though it was comparatively carnal institutions under which the holy men lived and worshipped, who indited those divine songs; though it was transactions bearing directly only on their earthly and temporal condition, which formed the immediate ground and occasion of the sentiments they uttered; yet, where in all Scripture can the believer, who now "worships in spirit and in truth," more readily find for himself the words that shall fitly express his loftiest conceptions of God, embody his most spiritual and enlarged views of the Divine government, or tell forth the feelings and desires of his soul even in many of its most lively and elevated moods? But with this manifold adaptation to the spiritual thoughts and feelings of the Christian, there is still a perceptible difference between the Psalms of David and the writings of the New Testament. With all that discovers itself in the Psalms of a vivid apprehension of God, and of a habitual confidence in His faithfulness and love, one cannot fail to mark the indications of something like a trembling restraint and awe upon the soul; it never rises into the filial cry of the Gospel, Abba Father. There is a fitfulness also in its aspirations, as of one dwelling in a dusky and changeful atmosphere. Continually, indeed, do we see the Psalmist flying, in distress and trouble, under the shelter of the Almighty, and trusting in His mercy for deliverance from the guilt of sin. Even in the worst times he still prays and looks for redemption. But the redemption which dispels all fear, and satisfies the soul with the highest good, he knew not, excepting as a bright day-star glistening in the far-distant horizon.
미래에 나타날 엘리야와 구원의 예언
말라기 3:1과 4:5에서 또 다른 엘리야가 밝은 미래에 등장할 것을 예고하며, 더 영광스러운 하나님의 나타남으로 이어질 것이라고 합니다. 이 예언은 하나님을 위한 참된 영적 제사장직, 새롭게 거듭난 백성, 그리고 의의 헌물을 준비하는 일을 포함합니다. 그러나 이러한 예언의 가장 풍부한 증거는 이사야서 후반부에서 발견됩니다. 이사야는 과거와 미래를 매우 밀접하게 연결하며, 종종 두 시점 중 어느 것을 말하고 있는지 분간하기 어려울 정도입니다. 그는 이스라엘에서 메시야로, 메시야에서 다시 이스라엘로 전환하며, 이 둘이 서로의 새로운, 더 높고 완전한 발전에 불과한 것처럼 묘사합니다.
미래의 교회는 과거의 관계 속에서 지속적으로 묘사되며, 단지 과거의 결점에서 벗어나 모든 면에서 복되고 영광스러운 상태로 변화합니다. 이는 구약의 신앙적이고 신적으로 계몽된 인물들이 과거 또는 현재 속에서 미래를 그려낸 몇 가지 사례입니다. 그들은 진리와 원칙 면에서 두 시대의 본질적인 일치를 깨달았으나, 과거에 내재된 결점과 한계를 인식하여 더 완전한 미래가 필요하다는 것을 느꼈습니다.
시편의 독특한 역할
구약의 전체 책 중 하나는 이 과거와 미래의 유사성, 그리고 차이점에 의해 형성된 존재입니다. 그것이 바로 시편입니다. 시편은 하나님의 경륜과 계시에 대한 경건한 사상과 감정을 표현한 신앙적 요약서로, 그 내용은 구약과 신약의 예배자 모두에게 적용됩니다. 시편은 여전히 가장 완벽한 신앙 감정의 표현이며, 신령한 것에 대한 묵상과 교제를 위한 최고의 지침서입니다.
시편은 하나님의 성품의 어떤 면도 빠뜨리지 않고, 신앙의 삶에서 중요한 모든 순간을 포괄적으로 표현합니다. 어떻게 이러한 책이 기독교 시대 수세기 전에 등장할 수 있었을까요? 그것은 구약과 신약의 경륜이 비록 외적 형식과 겉보기 성격에서 차이가 있더라도, 동일한 관계와 진리, 원칙에 기초했기 때문입니다.
이 때문에 시편은 두 경륜의 신앙인 모두에게 공통된 신앙의 기초를 제공했으며, 모세와 그리스도의 제자들이 시편을 통해 동일한 믿음과 소망을 나눌 수 있었습니다.
신약과의 차이점
그럼에도 불구하고 시편과 신약 기록 사이에는 감지할 수 있는 차이가 있습니다. 시편은 하나님에 대한 생생한 이해와 신실함과 사랑에 대한 신뢰를 보여주지만, 신약에서 나타나는 "아빠 아버지"라는 복음의 자녀다운 외침으로는 나아가지 못합니다.
시편의 저자는 종종 고통과 어려움 속에서 전능하신 하나님께로 피하며, 죄의 용서를 위해 하나님의 자비를 신뢰합니다. 그러나 모든 두려움을 몰아내고 영혼을 최고 선으로 만족시키는 구속은 그저 먼 지평선에 반짝이는 샛별로만 보았습니다. 이는 그리스도 안에서 온전히 실현된 신약의 구속적 메시지와 뚜렷하게 대비됩니다.
It was in his believing apprehensions a thing that should one day be realized by the Church of God; and he could tell also somewhat of the mighty and glorious personage destined in the Divine counsels to accomplish it of His unparalleled struggles in the cause of righteousness, and of His final triumphs, resulting in the extension of His kingdom to the farthest bounds of the earth. But no more—the veil still hangs; expectation still waits and longs; and it is only for the believer of other times to say, "Mine eyes have seen Thy salvation;" "I have a desire to depart, and to be with Christ;" or again, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God; and it doth not yet appear what we shall be, but we know, that when He appears, we shall be like Him, for we shall see Him as He is." Such is the agreement, and such also the difference, between the Old and the New. "There we see the promise and prelude of the blessings of salvation; here, these blessings themselves, far surpassing all the previous foreshadowings of them. There, a fiducial resting in Jehovah; here, an unspeakable fulness of spiritual and heavenly blessings from the opened fountain of His mercy. There, a confidence that the Lord would not abandon His people; here, the Lord Himself assuming their nature, the God-man connecting Himself in organic union with humanity, and sending forth streams of life through its members. There, in the background, night, only relieved by the stars of the word of promise, and operations of grace in suitable accordance with it; here, in the background, day, still clouded, indeed, by our human nature, which is not yet completely penetrated by the Spirit, and is ever anew manifesting its sinfulness, but yet such a day as gives assurance of the cloudless sunshine of eternity, of which God Himself is the light."[3] We here conclude the direct proof of our argument for the typical character of the religion and history of the Old Testament; but it admits of confirmation from two distinct though related lines of thought,—the one analogical, derived from the existence of typical forms in physical nature, coupled with the evidences of a progression in the Divine mode of realizing them; the other founded inferentially on what might seem requisite to render the progression, apparent in the spiritual economy, an effective growth towards "the dispensation of the fulness of times." With a few remarks on each of these, we shall close this branch of our inquiry. 1. The subject of typical forms in nature has only of late risen into prominence, and taken its place in scientific investigations. It had the misfortune to be first distinctly broached by men who were more distinguished for their powers of fancy, and their bold spirit of speculation, than for patient and laborious inquiry in any particular department of science; so that their peculiar ideas respecting a harmony of structure running through the organic kingdoms, and bearing relation to a pattern-form or type, were for a time treated with contempt, or met with decided opposition. But further research has turned the scale in their favour: the ideas in question may now be reckoned among the established conclusions of natural science; and so far from occasioning any just prejudice to the interests of a rational deism (as was once supposed), they have turned rather to its advantage. For, in addition to the evidences of design in nature, which show a specific direction toward a final cause (and which remain untouched), there have been brought to light evidences, not previously observed, of a striking unity of plan. The general principle has been made good, that in organic structures, while there is an infinite variety of parts, each with its specific functions and adaptations, there is also a normal shape, which it more or less approaches, both in its construction as a whole, and in each of its organs. Thus, in plants which have leaves that strike the eye, the leaf and plant are typically analogous: the leaf is a typical plant or branch, and the tree or branch a typical leaf, with certain divergences or modifications necessary to adapt them to their respective places. In the animal kingdom the structural harmony is not less perceptible, and still more to our purpose. It has been found by a wide and satisfactory induction, that the human is here the pattern- form—the archetype of the vertebrate division of animated being.
구약과 신약의 일치와 차이
구약의 신앙인들에게 구원의 약속은 하나님의 교회에서 언젠가 실현될 것이라는 믿음 속에 있었습니다. 그들은 의를 위한 전례 없는 투쟁과 궁극적인 승리를 통해 하나님의 왕국이 세상 끝까지 확장될 것이라는 미래의 위대한 인격에 대해 예견했습니다. 하지만 그 이상의 세부적인 내용은 감춰져 있었고, 기대와 갈망은 여전히 기다림 속에 있었습니다. 신약에서는 믿는 자들이 다음과 같이 고백합니다. “내 눈이 주의 구원을 보았사오며,” “그리스도와 함께 있고 싶어 떠나고자 하는 간절한 소망을 가지며,” “아버지께서 우리에게 베푸신 사랑을 보라, 우리가 하나님의 자녀라 불리는 것은 얼마나 놀라운 일인가!”
구약과 신약의 차이는 다음과 같습니다. 구약에서는 구원의 축복에 대한 약속과 서곡을 봅니다. 신약에서는 그 축복 자체가 드러나며, 이전의 모형을 훨씬 초월합니다. 구약은 여호와에 대한 신뢰 속에서 의지하며, 신약에서는 그의 자비의 샘에서 흘러나오는 영적이고 천상의 축복이 충만합니다. 구약은 여호와가 자기 백성을 버리지 않으실 것이라는 신뢰를 가지고 있으며, 신약은 하나님 자신이 인간 본성을 취하신 후 인류와 유기적으로 연결되며 생명의 흐름을 보내는 모습을 보여줍니다.
자연 속 모형적 형태와 그 중요성
자연 속에서 발견되는 모형적 형태는 최근에야 과학적 연구에서 주목받기 시작했습니다. 초기에는 상상력과 대담한 추측으로 유명한 학자들에 의해 제기되어 무시되거나 반대에 부딪혔습니다. 그러나 추가 연구를 통해 이 아이디어는 자연 과학에서 확립된 결론 중 하나로 자리 잡았습니다. 이는 합리적 유신론에 반대하기보다는 오히려 이를 뒷받침하는 데 기여했습니다.
자연 속의 설계 증거와 함께, 이전에는 잘 관찰되지 않았던 통일된 계획의 증거들이 드러났습니다. 유기 구조에서 무한한 부분적 다양성 속에서도, 각각의 기관이 특정한 기능과 적응성을 가지면서도 공통된 이상적 형태를 지향한다는 일반 원리가 입증되었습니다.
자연과 신앙의 유사성
식물의 경우, 나뭇잎은 전체 식물의 모형적 아날로그로 간주됩니다. 나뭇잎은 모형적 가지이며, 나무는 모형적 나뭇잎과 같은 구조적 조화를 나타냅니다. 동물계에서도 구조적 조화는 더욱 뚜렷하며, 인간은 척추동물의 구조적 원형으로 확인되었습니다. 이는 자연의 모형적 설계가 신앙적 경륜에서의 점진적 발전과도 연결될 수 있음을 보여줍니다.
In the structure of all other animal forms there are observable striking resemblances to that of man, and resemblances of a kind that seem designed to assimilate the lower, as near as circumstances would admit, to the higher. In all vertebrate animals it is found that the vertebrate skeleton is composed of a series of parts of essentially the same order, only modified in a great variety of ways to suit the particular functions it has to discharge in the different animal frames to which it belongs. Thus, every segment, and almost every bone, present in the human hand and arm, exist also in the fin of the whale, though apparently not required for the movement of this inflexible paddle, and the specific uses for which it is designed; apparently, therefore, retained more for the sake of symmetry, than from any necessity connected with the proper function of the organ. [4] Most strikingly, however, does the studied conformity to the human archetype appear in the formation of the brain, which is the most peculiar and distinguishing part of the animal frame. "Nature," says Hugh Miller, "in constructing this curious organ in man, first lays down a grooved cord, as the carpenter lays down the keel of his vessel; and on this narrow base the perfect brain, as month after month passes by, is gradually built up, like the vessel from the keel. First it grows up into a brain closely resembling that of a fish; a few additions more impart the perfect appearance of the brain of a bird; it then developes into a brain exceedingly like that of a mammiferous quadruped; and finally, expanding atop, and spreading out its deeply corrugated lobes, till they project widely over the base, it assumes its unique character as a human brain. Radically such at the first, it passes through all the inferior forms, from that of the fish upwards, as if each man were in himself, not the microcosm of the old fanciful philosopher, but something greatly more wonderful—a compendium of all animated nature, and of kin to every creature that lives. Hence the remark, that man is the sum total of all animals—'the animal equivalent,' says Oken, 'to the whole animal kingdom.'"[5] This, however, is not the whole. For, as geology has now learned to read with sufficient accuracy the stony records of the past, to be able to tell of successive creations of vertebrate animals, from fish, the first and lowest, up to man, the last and highest; so here also we have a kind of typical history—the less perfect animal productions of nature having throughout those earlier geological periods borne a prospective reference to man, as the complete and ultimate form of animal existence. In the language of theology, they were the types, and he is the antitype, in the mundane system. Or, as more fully explained by Professor Owen, "All the parts and organs of man had been sketched out in anticipation, so to speak, in the inferior animals; and the recognition of an ideal exemplar in the vertebrated animals proves that the knowledge of such a being as man must have existed before man appeared. For the Divine mind which planned the archetype, also foreknew all its modifications. The archetypal idea was manifested in the flesh long prior to the existence of those animal species that actually exemplify it. To what natural laws or secondary causes the orderly succession and progression of such organic phenomena may have been committed, we are as yet ignorant. But if, without derogation of the Divine power, we may conceive the existence of such ministers, and personify them by the term NATURE, we learn from the past history of our globe, that she has advanced with slow and stately steps, guided by the archetypal light amidst the wreck of worlds, from the first embodiment of the vertebrate idea under its old ichthyic vestment, until it became arrayed in the glorious garb of the human form."[[|Text: It is curious to notice that considerably before the progress of physical science had enabled its cultivators to draw this deduction from the lower to the higher forms of organic being, the same line of thought had suggested itself to the inventive mind of Coleridge from a thoughtful meditation of the successive stages of creation as described in Genesis, viewed in the light of progressive developments in the mental as well as material world. The passage as a whole is singularly characteristic of its distinguished author; but the part we have properly to do with is the following: "Let us carry ourselves back in spirit to the mysterious week, the teeming work-days of the Creator; as they rose in vision before the eye of the inspired historian of the generations of the heavens and of the earth, in the day that the Lord God made the earth and the heavens. And who that hath watched their ways with an understanding heart, could, as the vision evolving still advanced toward him, contemplate the filial and loyal Bee; the home-building, wedded, and divorceless Swallow; and, above all, the manifoldly intelligent Ant tribes, with their commonwealths and confederacies, their warriors and miners, the husband-folk that fold in their tiny flocks on the honeyed leaf, and the virgin sisters with the holy instincts of maternal love, detached and in selfless purity—and not say to himself, Behold the shadow of approaching humanity, the sun rising from behind, in the kindling morn of creation! Thus all lower natures find their highest good in semblances and seekings of that which is higher and better." (Aids to Reflection, i. p. 85.)[6] In this view of the matter, what a striking analogy does the history of God's operations in nature furnish to His plan in providence, as exhibited in the history of redemption! Here, in like manner, there is found in the person and kingdom of Christ a grand archetypal idea, towards which, for successive ages, the Divine plan was continually working. Partial exhibitions of it appear from time to time in certain remarkable personages, institutions, and events, which rise prominently into view as the course of providence proceeds, but all marred with obvious faults and imperfections in respect to the great object contemplated; until at length the idea, in its entire length and breadth, is seen embodied in Him to whom all the prophets gave witness—the God-man, fore-ordained before the foundation of the world. "The Creator—to adopt again the exposition of Mr Miller—in the first ages of His workings, appears to have been associated with what He wrought simply as the producer or author of all things.
인간과 동물 구조의 유사성
모든 동물 구조에서 인간과의 눈에 띄는 유사성이 발견됩니다. 이러한 유사성은 환경이 허용하는 범위 내에서 하위 존재가 상위 존재와 가까워지도록 설계된 것으로 보입니다. 척추동물의 골격은 본질적으로 동일한 유형의 부분들로 구성되었으나, 각 동물의 특수한 기능에 맞게 다양한 방식으로 수정되었습니다. 예를 들어, 인간의 손과 팔에 있는 모든 뼈와 관절은 고래의 지느러미에서도 찾아볼 수 있습니다. 이는 지느러미의 움직임에는 직접적으로 필요하지 않은 구조임에도, 대칭성을 유지하기 위해 보존된 것으로 보입니다.
그러나 가장 놀라운 유사성은 동물 구조 중 가장 독특하고 구별되는 부분인 뇌의 형성에서 나타납니다. 휴 밀러(Hugh Miller)는 인간의 뇌 형성을 묘사하며, 초기에는 물고기의 뇌와 유사한 모습에서 시작하여, 새의 뇌, 포유류의 뇌를 거쳐, 마지막으로 인간의 독특한 뇌 구조를 완성한다고 설명합니다. 그는 이를 통해 인간이 모든 생명체의 총합이라고 표현하며, 인간은 단순한 미시적인 세상의 축소판이 아니라 훨씬 더 놀라운 존재라고 말합니다.
지질학적 발견과 모형적 역사
지질학적 발견을 통해, 최초의 물고기에서부터 마지막이자 가장 높은 단계인 인간에 이르기까지 척추동물의 점진적 창조가 밝혀졌습니다. 이로 인해 자연 속에서도 모형적 역사가 발견되며, 초기의 덜 완전한 동물들은 인간이라는 궁극적 형태를 암시하고 준비한 것으로 보입니다. 신학적 언어로 말하자면, 동물들은 모형이었으며, 인간은 이 세상의 체계에서 실체라고 할 수 있습니다.
오웬(Professor Owen)은 이를 더 자세히 설명하며, 인간의 모든 기관과 부분들이 초기 동물들에서 마치 예견된 것처럼 스케치되었다고 말합니다. 그는 이를 통해 신적 설계가 인간의 출현 전에 이미 존재했음을 입증하며, 신적 계획의 원형적 아이디어가 오랜 시간 동안 유기체들 속에서 구현되었음을 보여줍니다.
신학적 관점과 구속사
이 관점에서, 자연에서 하나님의 역사와 구속사의 계획 사이에는 놀라운 유사성이 나타납니다. 자연에서 발견되는 단계적 발전은 구속사의 전개와 닮아 있습니다. 구속사에서도 특정 인물, 제도, 사건들이 부분적으로 나타났지만, 이는 모두 불완전하고 결함이 있었습니다. 결국 모든 예언과 계획이 증언하는 하나님-사람인 예수 그리스도 안에서 그 원형적 아이디어가 완전히 실현되었습니다.
처음 창조의 시대에서 하나님은 단순히 만물의 창조자이자 제작자로 나타나셨습니다. 그러나 시간이 지남에 따라, 하나님의 계획은 점차 발전하며, 그리스도의 인격과 왕국이라는 궁극적 원형을 향해 나아갔습니다. 이로써 창조와 구속사는 모두 점진적 완성을 향한 하나의 큰 계획으로 연결됩니다.
But even in those ages, as scene after scene, and one dynasty of the inferior animals succeeded another, there were strange typical indications which pre-Adamite students of prophecy among the spiritual existences of the universe might possibly have aspired to read; symbolical indications to the effect that the Creator was in the future to be more intimately connected with His material works than in the past, through a glorious creature made in His own image and likeness. And to this semblance and portraiture of the Deity—the first Adam—all the merely natural symbols seem to refer. But in the eternal decrees it had been for ever determined, that the union of the Creator with creation was not to be a mere union by proxy or semblance. And no sooner had the first Adam appeared and fallen, than a new school of prophecy began, in which type and symbol were mingled with what had now its first existence on earth verbal enunciations; and all pointed to the second Adam, 'the Lord from heaven.' In Him, creation and the Creator meet in reality, and not in semblance. On the very apex of the finished pyramid of being sits the adorable Monarch of all:—as the son of Mary, of David, of the first Adam—the created of God; as God and the Son of God—the eternal Creator of the universe. And these—the two Adams—form the main theme of all prophecy, natural and revealed. And that type and symbol should have been employed with reference not only to the second, but—as held by men like Agassiz and Owen—to the first Adam also, exemplifies, we are disposed to think, the unity of the style of Deity, and serves to show that it was He who created the worlds that dictated the Scriptures."[7] It is indeed a marvellous similitude, and one, it will be perceived, which is not less fitted to stimulate the aspirations of hope toward the future, than to strengthen faith in what the Bible relates concerning the history of the past. For, if the archetypal idea in animated nature has been wrought at through long periods and successive ages of being till it found its proper realization in man; now that the nature of man is linked in personal union with the Godhead for the purpose of rectifying what is evil, and raising manhood to a higher than its original condition, who can tell to what a height of perfection and glory it shall attain, when the work of God "in the regeneration" has fully accomplished its aim? "We know not what we shall be, but we know that we shall be like Him," in whom the earthly and human have been for ever associated with, and assimilated to, the spiritual and divine. But the parallel between the method of God's working in nature, and that pursued by Him in grace, especially as presented in the above graphic extract, naturally raises the question (to which reference has already been made, p. 62), whether, or how far, the creation as constituted and headed in Adam, is to be regarded as typical of the incarnation and kingdom of Christ? As the question is one that cannot be quite easily disposed of, while still it has a very material bearing on our future investigations, we must reserve it for separate discussion.[8] 2. If now we turn from God's plan in nature to His plan in grace, and think of the conditions that were required to meet in it, in order to render the progression here also exhibited fitly conducive to its great end, we shall find a still farther confirmation of our argument for the place and character of Scripture Typology. This plan, viewed with respect to its progressive character, certainly presents something strange and mysterious to our view, especially in the extreme slowness of its progression; since it required the postponement of the work of redemption for so many ages, and kept the Church during these in a state of comparative ignorance in respect to the great objects of her faith and hope. Yet what is it but an application to the moral history of the world of the principle on which its physical development has proceeded, and which, indeed, is constantly exhibited before us in each man's personal history, whose term of probation upon earth is, in many cases half, in nearly all a third part consumed, before the individual attains to a capacity for the objects and employments of manhood? Constituted as we personally are, and as the world also is, progression of some kind is indispensable to happiness and well-being; and the majestic slowness that appears in the plan of God's administration of the world, is but a reflection of the nature of its Divine Author, with whom a thousand years are as one day. Starting, then, with the assumption, that the Divine plan behoved to be of a progressive character, the nature of the connection we have found to exist between its earlier and later parts, discovers the perfect wisdom and fore sight of God. The terminating point in the plan was what is called emphatically "the mystery of godliness,"—God manifest in the flesh for the redemption of a fallen world, and the establishment through Him of a kingdom of righteousness that should not pass away. It was necessary that some intimation of this ulterior design should be given from the first, that the Church might know whither to direct her expectations. Accordingly, the prophetic Word began to utter its predictions with the very entrance of sin. The first promise was given on the spot that witnessed the fall; and that a promise which contained, within its brief but pregnant utterance, the whole burden of redemption. As time rolled on, prophecy continued to add to its communications, having still for its grand scope and aim "the testimony of Jesus." And at length so express had its tidings become, and so plentiful its revelations, that when the purpose of the Father drew near to its accomplishment, the remnant of sincere worshippers were like men standing on their watch-towers, waiting and looking for the long-expected consolation of Israel; nor was there anything of moment in the personal history or work of the Son, of which it could not be written, It was so done, that the Scriptures might be fulfilled. It is plain, however, on a little consideration, that something more was needed than the hopeful announcements of prophecy. The Church required training as well as teaching, and training of a very peculiar kind; for she had to be formed for receiving things "which men had not heard, nor had the ear perceived, neither had the eye seen—the things which God had prepared for those that waited for Him" (Isa. 64:4). "The new dispensation was to be wholly made up of things strange and wonderful; all that is seen and heard of it is contrary to carnal wisdom.
창조와 구속사에서의 두 아담
창조 초기부터 하나님의 경륜은 그분이 물질적 세계와 더 밀접히 연결되실 것이라는 상징적 지표를 제공했습니다. 이는 자신의 형상과 모양대로 만들어진 영광스러운 존재, 즉 첫 번째 아담을 통해 암시되었습니다. 하지만 하나님의 영원한 계획은 단순히 대리자나 유사성을 통한 연합이 아니었습니다. 첫 아담의 타락 후, 새로운 예언의 시대가 시작되었으며, 모형과 상징이 최초로 땅에 존재한 언어적 계시와 결합하여 하늘로부터 온 두 번째 아담, 즉 그리스도를 가리켰습니다.
이 두 번째 아담 안에서 창조와 창조주가 실제로 하나로 만나게 되었습니다. 완성된 존재의 정점에 앉아 계신 이 존귀한 왕은 첫 번째 아담의 후손이자, 하나님이시며 영원한 창조주로서 모든 예언의 중심입니다. 이러한 모형과 상징의 사용은 창조와 구속사의 통일된 스타일을 보여주며, 하나님께서 세상을 창조하시고 성경을 계시하셨음을 증거합니다.
점진적 발전과 구속사의 진행
생명의 원형적 아이디어가 긴 세월 동안 점진적으로 발전하여 인간에게서 완성되었듯이, 인간의 본성이 하나님과 개인적으로 연합됨으로써 악을 바로잡고 인간성을 원래 상태보다 더 높은 수준으로 끌어올리려는 하나님의 목적도 마찬가지로 점진적으로 진행되었습니다. 이 과정은 창조에서 구속사로 이어지는 하나님의 경륜과 유사합니다.
구속사의 종점은 "신비로운 경건의 비밀," 즉 육신 안에 나타난 하나님, 타락한 세상의 구속을 위한 구체적인 계획이었습니다. 이러한 궁극적 설계는 처음부터 암시되었으며, 죄가 들어온 직후 최초의 약속이 주어졌습니다. 이 약속은 짧지만 그 안에 구속의 모든 짐을 담고 있었습니다.
예언과 교회의 준비
시간이 지남에 따라 예언은 점차 명확해지고 풍부해졌습니다. 예언은 "예수의 증거"를 중심으로 이루어졌으며, 하나님의 구속 계획이 성취되기 직전, 경건한 남은 자들은 경고탑에 서 있는 사람들처럼 이스라엘의 위로를 고대하며 기다리고 있었습니다. 신약에서 성취된 많은 사건은 성경의 예언을 이루기 위한 것이었습니다.
그러나 예언만으로는 충분하지 않았습니다. 교회는 가르침뿐 아니라 훈련을 필요로 했으며, 이는 매우 독특한 방식으로 이루어져야 했습니다. 왜냐하면 교회는 사람의 귀로 듣지 못하고 눈으로 보지 못한 것들, 즉 하나님이 기다리는 자들을 위해 준비하신 것들을 받아들일 준비가 되어야 했기 때문입니다(이사야 64:4). 새로운 경륜은 전적으로 놀라운 것들로 이루어져 있으며, 육적인 지혜와는 반대되는 특징을 지니고 있었습니다.
결론
구속사의 발전 과정은 창조에서 나타난 하나님의 경륜과 놀랍도록 유사합니다. 첫 아담에서 두 번째 아담으로 이어지는 과정, 그리고 점진적으로 이루어진 하나님의 계획은 하나님의 완전한 지혜와 선견지명을 증거합니다. 이 모든 것이 구약의 모형적 사건과 신약에서 실현된 구속의 실체 간의 긴밀한 연결을 통해 명확히 드러납니다.
The appearance of the Son of God in a humble condition—the discharge by Him in person of a Gospel ministry, with its attendant circumstances—His shame and sufferings—His resurrection and ascension into heaven—the nature of the kingdom instituted by Him, which is spiritual—the blessings of His kingdom, which are also spiritual—the instruments employed for advancing the kingdom, men devoid of worldly learning, and destitute of outward authority— the gift of the Holy Spirit, the calling of the Gentiles, the rejection of so many among the Jewish people:—these, among other things, were indeed such as the carnal eye had never seen, and the carnal ear had never heard; nor could they without express revelation, by any thought or natural ingenuity on the part of man, have been foreseen or understood."[9] But lying thus so far beyond the ken of man's natural apprehensions, and so different from what they were disposed of themselves to expect, if all that was done beforehand respecting them had consisted in the necessarily partial and obscure intimations of prophecy, there could neither have been any just anticipation of the things to be revealed, nor any suitable training for them; the change from the past to the future must have come as an invasion, rather than as the result of an ever-advancing development, and men could only have been brought by a sort of violence to submit to it. To provide against this, there was required, as a proper accompaniment to the intimations of prophecy, the training of preparatory dispensations, that the past history and established experience of the Church might run, though on a lower level, yet in the same direction with her future prospects. And what her circumstances in this respect required, the wisdom and fore sight of God provided. He so skilfully modelled for her the institutions of worship, and so wisely arranged the dealings of His providence, that there was constantly presented to her view, in the outward and earthly things with which she was conversant, the cardinal truths and principles of the coming dispensation. In everything she saw and handled, there was something to attemper her spirit to a measure of conformity with the realities of the Gospel; so that if she could not be said to live directly under "the powers of the world to come," she yet shared their secondary influence, being placed amid the signs and shadows of the true, and conducted through earthly transactions that bore on them the image of the heavenly. It is to this preparatory training, as being on the part of God sufficiently protracted and complete, that we are to regard the Apostle as chiefly referring, when he speaks of Christ having appeared, "when the fulness of the time was come."—(Gal. 4:4) Chiefly, though not by any means exclusively. For there is a manifold wisdom in all God's arrangements. In the moral as well as in the physical world He is ever making numerous operations conspire to the production of one result, as each result is again made to contribute to several important ends. It is, therefore, a most legitimate object of inquiry, to search for all the lines of congruity to be seen in the world's condition, that opportunely met at the time of Christ's appearing, and together rendered it in a peculiar manner suited for the institution of His kingdom, and advantageously circumstanced for the diffusion of its truths and blessings among the nations of the earth. But whatever light may be gathered from these external researches, it should never be forgotten that God's own record must furnish the main grounds for determining the special fitness of the selected time, and the state of His Church the paramount reason. In everything that essentially affects the interests of the Church, pre-eminently therefore in what concerns the manifestation of Christ, which is the centre-point of all that touches her interests, the state and condition of the Church herself is ever the first thing contemplated by the eye of God; the rest of the world holds but a secondary and subordinate place. Hence, when we are told that Christ appeared in the fulness of time, the fact of which we are mainly assured is, that all was done which was properly required for bringing the Church, whether as to her internal state or to her relations to the world, into a measure of preparedness for the time of His appearing. Not only had the period anticipated by prophecy arrived, and believing expectation, rising on the wings of prophecy, reached its proper height, but also the long series of preliminary arrangements and dealings was now complete, which were designed to make the Church familiar with the fundamental truths and principles of Messiah's kingdom, and prepare her for the erection of this kingdom with its divine realities and eternal prospects. It is true that we search in vain for the general and wide spread success which we might justly expect to have arisen from the plan of God, and to have made conspicuously manifest its infinite wisdom. With the exception of a comparatively small number, the professing Church was found so completely unprepared for the doctrine of Christ's kingdom, as to reject it with disdain, and oppose it with unrelenting violence. But this neither proves the absence of the design, nor the unfitness of the means for carrying it into effect. It only proves how in sufficient the best means are of themselves to enlighten and sanctify the human mind, when its thoughts and imaginations have become fixed in a wrong direction proves how the heart may remain essentially corrupt, even after undergoing the most perfect course of instruction, and still prefer the ways of sin to those of righteousness.
그리스도의 겸손한 등장과 복음의 성취
하나님의 아들이 겸손한 상태로 나타나신 것, 그분이 복음 사역을 수행하며 겪으신 수치와 고난, 부활과 승천, 그리고 그분이 세우신 영적 왕국과 그 왕국의 축복들—이 모든 것은 인간의 육적 눈으로는 본 적 없고, 육적 귀로는 들은 적 없는 것들이었습니다. 이러한 사건들은 사람의 사고나 자연적 능력으로는 결코 예견되거나 이해될 수 없는 내용들이었습니다.
그러나 만약 이러한 일들이 단지 예언의 제한적이고 불완전한 암시로만 준비되었다면, 복음의 실체를 향한 올바른 기대나 적절한 훈련은 불가능했을 것입니다. 과거에서 미래로의 전환은 점진적인 발전의 결과가 아니라 충격적인 침투로 느껴졌을 것입니다. 이를 방지하기 위해, 예언의 암시와 함께 준비적 경륜의 훈련이 필요했습니다. 이를 통해 교회의 과거 역사와 확립된 경험이 낮은 수준에서라도 미래의 전망과 같은 방향으로 나아갈 수 있었습니다.
준비적 경륜의 목적과 성취
하나님은 예배의 제도를 신중히 설계하시고 섭리를 지혜롭게 배치하셔서, 교회가 접하는 외적이고 지상적인 모든 것에서 복음 경륜의 근본 진리와 원칙들을 볼 수 있도록 하셨습니다. 교회는 이러한 외적 요소를 통해 복음의 실체와 어느 정도 조화되는 영적 태도를 가지게 되었으며, "다음 세상의 능력" 아래 직접적으로 살지 않았더라도, 그 영향력을 간접적으로 경험하며 참된 것의 그림자와 표징 속에 살았습니다.
이런 준비적 훈련이야말로 사도 바울이 말한 "때가 차매 하나님이 그 아들을 보내셨다"(갈라디아서 4:4)는 표현에서 주로 가리키는 것입니다. 하나님의 모든 계획은 도덕적이든 물리적이든 여러 목표를 이루기 위해 다양한 작용을 함께 엮어내는 놀라운 지혜를 보여줍니다.
때의 충만함과 교회의 준비 상태
"때가 차매"라는 구절은 단순히 예언된 시점이 도래했다는 것 이상을 의미합니다. 이는 교회의 내적 상태와 세상과의 관계가 그리스도의 등장을 맞이할 준비가 되었음을 나타냅니다.
예언이 성취되기 위해 필요한 긴 준비의 과정은 이제 완료되었습니다. 이는 교회가 메시야의 왕국의 근본 진리와 원칙을 익히고, 그 왕국의 신성한 실체와 영원한 전망을 받아들일 준비를 하도록 설계되었습니다. 그러나 하나님의 계획에서 기대했던 광범위한 성공은 거의 보이지 않았습니다.
소수의 신실한 무리를 제외하면, 당시의 교회는 그리스도의 왕국의 교리를 받아들일 준비가 되어 있지 않았고, 오히려 그것을 경멸하고 폭력적으로 반대했습니다.
하나님의 계획과 인간의 반응
이러한 반응은 하나님의 설계 부재를 의미하지 않습니다. 오히려 가장 완벽한 교육 과정조차도 부패한 마음을 근본적으로 변화시키는 데 충분하지 않음을 보여줍니다. 이는 인간의 생각과 상상이 잘못된 방향으로 고정되었을 때, 그리고 마음이 본질적으로 타락했을 때, 의보다 죄의 길을 더 선호할 수 있음을 증명합니다.
따라서 하나님의 경륜은 그 자체로 완전했으며, 준비적 경륜은 메시야의 등장과 왕국을 위한 완전한 기초를 마련했습니다.
But while we cannot overlook the fatal ignorance and perversity that pervaded the mass of the Jewish people, we are not to forget that there still was among them a pious remnant, "the election according to grace," who, as the Church in the world, so they in the Church ever occupy the foremost place in the mind and purposes of God. In the bosom of the Jewish Church, as is justly remarked by Thiersch, "there lay a domestic life so pure, noble, and tender, that it could yield such a person as the holy Virgin," and could furnish an atmosphere in which the Son of God might grow up sinless from childhood to manhood. There were Simeon and Anna, Zacharias and Elizabeth, Mary and Joseph, the company of Apostles, the converts, no small number after all, who flocked to the standard of Jesus, as soon as the truths of His salvation came to be fully known and understood, and the believing Jews and proselytes scattered abroad, who, in almost every city, were ready to form the nucleus of a Christian Church, and greatly facilitated its extension in the world. Did not the course of God's preparatory dispensations reach its end in regard to these? Does not even the style of argument and address used by the Apostles imply that it did? How much do both their language and their ideas savour of the sanctuary! How constantly do they throw themselves back for illustration and support, not only on the prophecies, but also on the sacred annals and institutions of the Old Testament! They spake and reasoned on the assumption, that the revelations of the Gospel were but a new and higher exhibition of the principles which appeared alike in the events of their past history and the services of their religious worship. By means of these an appropriate language was already furnished to their hand, through which they could discourse aright of spiritual and divine things. But more than that, as they had no new language to invent, so they had no new ideas to discover, or unheard- of principles to promulgate. The scheme of truth which they were called to expound and propagate, had its foundations already laid in the whole history and constitution of the Jewish commonwealth. In labouring to establish it, they felt that they were treading in the footsteps, and, on a higher vantage-ground, maintaining the faith of their illustrious fathers. In short, they appear as the heralds and advocates of a cause which, in its essential principles, had its representation in all history, and gathered as into one glorious orb of truth the scattered rays of light and consolation which had been emanating from the ways of God since the world began. Thus wisely were the different parts of the Divine plan adjusted to each other; and, for the accomplishment of what was required, the training by means of types could no more have been dispensed with, than the glimpse-like visions and hopeful intimations of prophecy.
유대인의 잔류 신실자와 복음의 준비
유대 백성 대부분이 치명적인 무지와 왜곡된 신념에 빠져 있었지만, 하나님의 은혜로 택함 받은 경건한 잔류자들, 즉 "은혜에 따른 선택"이 여전히 존재했다는 사실을 잊어서는 안 됩니다. 이들은 교회의 중심이며, 하나님의 계획과 목적에서 항상 우선순위를 차지합니다. 티에르쉬(Thiersch)의 언급처럼, 유대 교회 내부에는 순수하고 고귀하며 따뜻한 가정생활이 자리 잡고 있었으며, 이는 성모 마리아 같은 인물을 배출할 수 있는 기반이 되었고, 하나님의 아들이 죄 없이 어린 시절부터 성인이 될 때까지 자랄 수 있는 환경을 제공했습니다.
시므온과 안나, 사가랴와 엘리사벳, 마리아와 요셉, 사도들과 개종자들 등 수많은 사람들이 예수의 구원의 진리가 완전히 알려지자마자 예수의 깃발 아래 모였습니다. 이들 믿음의 유대인과 개종자들은 거의 모든 도시에서 초기 기독교 교회의 중심을 형성하며 복음의 확장을 크게 촉진했습니다.
사도들의 복음적 논증 방식
하나님의 준비적 경륜은 이 신실한 잔류자들 안에서 그 목적을 이루지 않았습니까? 사도들이 사용한 논증과 설교의 방식은 이 사실을 암시하지 않습니까? 사도들의 언어와 사상은 성소의 분위기를 풍겼으며, 그들은 예언뿐만 아니라 구약의 신성한 기록과 제도를 통해 자신의 주장을 설명하고 지지했습니다.
사도들은 복음의 계시를 과거의 역사적 사건들과 종교적 예배에서 나타난 원칙들의 새로운 고차원적 전시로 간주했습니다. 그들은 이미 마련된 언어를 사용해 영적이고 신성한 사안에 대해 올바르게 설명할 수 있었습니다. 뿐만 아니라, 그들은 새로운 언어를 발명하거나, 들어본 적 없는 원칙을 선포할 필요가 없었습니다.
사도들이 설명하고 전파해야 했던 진리의 체계는 이미 유대 사회의 역사와 구조 속에 기초를 두고 있었습니다. 복음을 확립하는 데 있어, 그들은 자신들이 조상들의 신앙을 더 높은 기반 위에서 유지하고 있다는 확신을 가졌습니다.
구속사에서 모형과 예언의 조화
사도들은 모든 역사를 통해 나타난 원칙들을 수집하여 하나의 찬란한 진리의 구체로 통합했습니다. 하나님의 경로에서 방출된 빛과 위로의 산발적 광선들이 그리스도 안에서 하나로 모였음을 선포했습니다.
하나님의 계획의 여러 부분들은 서로 현명하게 조정되었으며, 이를 성취하기 위해 모형적 훈련은 예언적 암시만큼이나 필요했습니다. 모형과 예언은 모두 구속사의 필수적 도구로 작용하여, 하나님의 계획이 완전하게 실행되도록 준비했습니다.
[1] Vetus Testamentum recte intelligentibus prophetia est Novi Testamenti (Contra Faust. L. xv. 2). And again, Ille apparatus veteris Testamenti In generationibus, factis etc. parturiebat esse venturum (Ib. L. xix. 31).
[2] Compare the remarks made by the author in "Prophecy viewed with respect to its Distinctive Nature," etc., P. I., c. 2; also what has been said here in p. 54 sq. of the views which have obtained currency in Germany respecting the typical character of Old Testament history. Hartmann, in his Verbinnung des Alten Test, mit den Newen, p. 6, gives the following from a German periodical on the subject of Old Testament history, and its connection with the Gospel: —"Must not Judaism be of great moment to Christianity, since both stand in brotherly and sisterly relations to each other? The historical books of the Hebrews are also religious books; the religious import is involved in the historical. The history of the people, as a divine leading and management in respect to them, was at the same time a training for religion, precisely as the Old Testament is a preparation for the New." Still more strongly Jacobi, as quoted by Sack, Apologetik, p. 356, on the words of Christ, that "as the serpent was lifted up, so must the Son of Man be lifted up" (ὑψωθη ̀ ναι δεὶ): " History is also prophecy. The past unfolds the future as a germ, and at certain points, discernible by the eye of the mind, the greater may be seen imaged in the smaller, the internal in the external, the present or future in the past. Here there is nothing whatever arbitrary: throughout there is a divine must, connection, and arrangement, pregnant with mutual relations." More recently, Hofmann, in his Weissagung und Erfüllung, as noticed in Ch. I., has run to an extreme this view of Old Testament history, and in his desire to magnify the importance of it has depreciated prophecy— really, however, to the disparagement of the prophetical element in both departments.
구약의 역사적 책들은 단순한 기록 이상의 의미를 가지며, 종교적 내용이 역사적 사건 속에 담겨 있습니다. 이스라엘 백성의 역사는 그들에 대한 하나님의 인도와 다스림을 통해 신앙을 위한 훈련으로 기능했습니다. 이는 구약이 신약을 준비하는 것과 동일한 방식으로 작용했습니다.
독일 학자 하르트만(Hartmann)은 이스라엘의 역사가 신약 복음을 위한 훈련의 성격을 가지고 있으며, 유대교와 기독교가 형제와 자매의 관계에 있다고 주장합니다. 그의 견해에 따르면, 구약의 역사는 단순히 과거를 기록한 것이 아니라 종교적 훈련과 준비의 역할을 했습니다.
야코비(Jacobi)는 구약의 역사를 "역사 자체가 예언"이라고 정의하며, 과거가 미래를 싹으로 포함하고 있으며, 특정한 지점에서 더 큰 것이 작은 것 안에, 내적인 것이 외적인 것 안에, 그리고 현재나 미래가 과거 안에 반영된다고 설명합니다. 그는 이러한 연결이 임의적인 것이 아니라 "신적 필연성과 배열" 속에서 이루어진 것임을 강조합니다.
스가랴 12장 10절에서 선지자가 예언한 바와 같이, 구약의 상징과 사건들은 신약에서 그 실체와 함께 드러납니다. 이는 단순히 사건들의 나열이 아니라, 구속사의 긴밀한 연결과 하나님의 경륜 속에서 일어난 일들입니다.
호프만(Hofmann)은 구약 역사의 중요성을 강조하면서, 이 역사적 기록이 신약의 성취를 위해 준비된 것임을 말합니다. 그러나 그는 이를 지나치게 강조하다가 예언의 중요성을 간과한 점에서 비판을 받습니다.
구약의 역사는 그 자체로도 의미가 있지만, 예언적 요소와 결합할 때 더욱 풍부한 의미를 가지게 됩니다. 이는 단순한 기록 이상의 신학적 중요성을 보여주며, 구약과 신약 사이의 구속사적 연속성을 입증합니다.
[3] Delitzsch, Biblisch-prophetische Theologie, p. 232.
[4] It is right to say, only apparently retained, though not strictly required; for, as Dr M`Cosh has justly stated, there may still be uses and designs connected with arrangements of the kind which science has not discovered; and the respect to symmetry may be but an incidental and subordinate, not the primary or sole reason. See Typical Forms, p. 449.
[5] Footprints, p. 291.
[6] Now, this destined rise in the kingdom founded in David, and its culmination in a Divine-human Head, is also the theme of many prophecies. David himself took the lead in announcing it; for he already foresaw, through the Spirit, what in this respect would be required to verify the wonderful promise made to him.—(2 Sam. 7; Ps. 2, 45, 72, 110; also Isa. 7:14, 9:6, etc.) But as David was himself the root of this new order of things, and the whole was to take the form of a verification of the word spoken to him, or of the perfectionment of the germ that was planted in him, so in his personal history there was given a compendious representation of the nature and prospects of the kingdom. In the first brief stage was exhibited the embryo of what it should ultimately become. Thus, the absoluteness of the Divine choice in appointing the king; his seeming want, but real possession, of the qualities required for administering the affairs of the kingdom; the growth from small, because necessarily spiritual, beginnings of the interests belonging to it—still growing, however, in the face of an inveterate and ungodly opposition, until judgment was brought forth unto victory;—these leading elements in the history of the first possessor of the kingdom must appear again they must have their counterpart in Him on whom the prerogatives and blessings of the kingdom were finally to settle. There was a real necessity in the case, such as always exists where the end is but the development and perfection of the beginning; and we may not hesitate to say, that if they had failed in Christ, He could not have been the anointed King of David's line, in whom the purpose of God to govern and bless the world in righteousness was destined to stand. Here, again, we have another and lengthened series of predictions, connecting, in this respect, the past with the future, the beginning with the ending (for example, Ps. 16, 22, 40, 49, 109; Isa. 53; Zech. 9:9, 12:10, 13:1-7).
다윗에게서 시작된 왕국의 예정된 부흥과 신-인격적 지도자 안에서의 완성은 많은 예언의 주제입니다. 다윗 자신이 이 주제를 최초로 선포했으며, 그는 성령을 통해 자신에게 주어진 놀라운 약속이 실현되기 위해 무엇이 필요할지 미리 보았습니다(사무엘하 7장; 시편 2, 45, 72, 110; 이사야 7:14, 9:6 등).
다윗이 이 새로운 질서의 근원이었고, 모든 것이 그에게 주어진 약속의 실현이나 그에게 심어진 씨앗의 완성 형태를 취해야 했기 때문에, 그의 개인적 역사는 왕국의 성격과 전망을 간략히 보여주는 예표로 주어졌습니다. 초기의 간단한 단계에서 왕국의 최종적 모습을 이루는 배아가 드러났습니다.
다윗의 역사에는 다음과 같은 왕국의 본질적 요소들이 나타났습니다:
- 왕을 임명하는 데 있어서 하나님의 절대적 선택.
- 왕국의 일을 수행하기 위해 필요한 자질들이 겉으로는 없어 보였으나 실제로는 존재함.
- 작은 시작에서 점차 성장하는 영적 기초를 기반으로 한 왕국의 발전.
- 완강하고 불경한 반대에도 불구하고 지속적인 성장, 그리고 마침내 정의를 승리로 이끄는 과정.
이 요소들은 다윗의 왕국에서 나타났고, 왕국의 특권과 축복이 최종적으로 머무를 그리스도에게서도 다시 나타나야 했습니다. 이 연결성은 초기 단계의 발전과 완성을 통해 끝에 이르게 되는 모든 과정에서 필연적으로 요구됩니다.
만약 이러한 요소들이 그리스도 안에서 실패했다면, 그는 다윗의 계열에서 기름부음 받은 왕으로 하나님의 공의로운 통치와 축복의 목적을 실현할 수 없었을 것입니다. 이와 관련하여 과거와 미래, 시작과 끝을 연결하는 일련의 예언들이 있습니다. 예를 들어:
- 시편: 16, 22, 40, 49, 109편
- 이사야서: 53장
- 스가랴서: 9:9, 12:10, 13:1-7
이 예언들은 다윗의 왕국에서 시작된 신적 계획이 궁극적으로 메시야의 완전한 왕국에서 성취될 것임을 선포합니다. 이는 구약의 왕국에서 신약의 왕국으로 이어지는 구속사의 일관성을 강조합니다.
[7] Witness newspaper, 2d August 1851.
[8] See next chapter.
[9] Vitringa on Isa. 64:4.
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