（按上圖或按此免費下載）

撮要

本文在舊約救恩觀念的前題下，探討個人信仰對象和內容的問題。 凱瑟研究的課題包括：藉恩典而得的救恩(出三十四)、藉聖靈之重生工作而得的救恩、以應許中的那人爲基礎的救恩(創十五)、由替代者的血所提供的救恩(出十二；利十六)、因信稱義而獲致的救恩(創十五；哈二)、以成聖的生活爲舊約的救恩(利十九)、期望從死復活的救恩(賽二十六)。他斷定舊約中的盼望對象，跟新約敎導我們所盼望之神的兒子是同樣的強烈。凱瑟主張，世上許多遙遠或「不爲我們所知的人」，他們雖然「在資訊知識上是屬主前時代」，但「按年代是屬紀元後」的，這些人不單會如亞伯拉罕和其他按年代屬主前的人(來十一)，因委身信神而蒙拯救，甚至他們只要能指出冥冥中必有一位神， 也能爲此而向救贖主取得永生。這些在資訊知識上處主前時代的人能得此救恩的理由，是因大部份當代基督徒都相信，這是舊約聖徒所明白在舊約中蒙拯救的意義。

ABSTRACT

This article probes into the object and content of personal belief with reference to the salvation in the Old Testament. Kaiser examines various topics such as Salvation by Means of Grace (Exod 34), Salvation Through the Regenerating Work of the Holy Spirit, Salvation Grounded in the Man of Promise (Gen 15), Salvation Provided by the Blood of a Substitute (Exod 12; Lev 16), Salvation Resulting in Justification by Faith (Gen 15; Hab 2)，OT Salvation as Sanctification to a Life of Holiness (Lev 19), Salvation Anticipating the Resurrection from the Dead (Isa 26) and concludes that OT object of hope was no less the same strong Son of God that we have also been taught to look to in the NT. Kaiser argues that not only that many remote or “hidden peoples” in the world, who are “informationally B.C.” but “chronologically” A.D., be saved by committing themselves to faith in God as Abraham and the rest of those who were chronologically B.C. did (Heb 11), they could also lay claim to eternal life with the Savior even though they could only point to the fact that there must be a God somewhere. The reason why these “informationally” uninformed peoples can be credited with this salvation is because that is what most contemporary Christians believe that the OT saints understood about being “saved” in the OT.

原載於《建道學刊》2期（1994年7月），頁1-18。