同往锡安：加入皇家的行进队伍Marchingto Zion: Joining the Royal Procession
作者：Michael Horton 译者：诚之
《现代宗教改革》（Modern Reformation）杂志 第18卷第7期，2009年11/12月号。
在1905年11月一个寒冷的日子里，教宗乌尔班二世唤醒聚集在他面前的群众，要担负起对抗伊斯兰教的圣战事业。他要人们不要彼此相争，而是要团结一致，对抗共同的敌人，夺回圣地。他劝勉他们，“如果必须要流血，就让我们倒在不信者的血泊中吧！”教会把一个文明理解为教会的身体，让自己取代了升天的主。教父优比西乌宣称，“我们受神恩宠的皇帝[康士坦丁]，有如接收了神的主权的抄本，效法神自己，指导这个世界事务的治理。” 优比西乌说，这还包括“镇压、抑制公开反对真理的人，以符合战争的用法。” n a cold November day
in 1095, Pope Urban II roused the great crowd assembled before him to take up
the cause of holy war against Islam. Instead of fighting each other, the people
were told to unite against the common enemy and retake the Holy Land. "If
you must have blood," he exhorted, "bathe in the blood of
infidels." Substituting itself for its ascended Lord, the church
assimilated a civilization to that ecclesial body. The church father Eusebius
declared that it was from Christ and by Christ that "our divinely favored
emperor [Constantine], receiving, as it were, a transcript of the divine
sovereignty, directs, in imitation of God himself, the administration of this
world's affairs." Included in this, says Eusebius, is that the emperor
"subdues and chastens the open adversaries of the truth in accordance with
the usages of war."
虽然已经减少了许多暴力的色彩，许多美国基督徒仍然想在文化中，看见明显的基督教标志。奇怪的是，今日许多非难“基督教国家”遗产的基督徒，仍然把基督恩典国度的推进，和基督徒与邻舍一同在文化中参与日常的活动，混同在一起。虽然我们仍旧会容忍一般的恩典的管道（ordinary means of
grace），但是我们对当前的这个时代，缺少基督主权的彰显，越来越没有耐心。在政治领域内，许多人宣称，基督国度的扩张，不是靠奉主的名，宣扬罪得赦免，而是靠文化的转换更新。今天我们越来越少听到关于基督的位格和工作，是如何地独特；听到更多的反而是关于我们是谁，以及我们的宣教使命要怎样「道成肉身」，怎样具有「救赎性」，以及要如何「与人和好」。Though less
violent, many Christians in America still demand visible symbols of
Christianity in the culture. Ironically, many Christians today who decry the
legacy of "Christendom" nevertheless confuse the advance of Christ's
kingdom of grace with the common activity of Christians working alongside their
neighbors in culture. While we may still tolerate the ordinary means of grace,
we grow impatient with this apparently meager visibility of Christ's reign in
this present age. Across the political spectrum, many proclaim that Christ's kingdom
is advanced not by proclaiming the forgiveness of sins in Christ's name so much
as by cultural transformation. We seem to hear less today about Christ's unique
person and work than we do about us and our mission of "incarnating,"
"redeeming," and "reconciling."
对行进的误解：取代耶稣Misunderstanding the March:
Replacing Jesus
基督在完成我们的救赎后到哪里去了呢？而教会——以及所谓的基督徒帝国——是如何得到这个结论，以为他们能暂时替代基督的职务，直到祂在权能和荣耀中再来，在地上掌权为止呢？如此，门徒就是误解了耶稣从加利利到耶路撒冷这段旅程的用意。他们期待耶稣会以胜利的姿态进入耶路撒冷，庆祝祂的得胜，而他们会在登基典礼上，坐在祂的身旁。基督在“楼上谈话”中，已经预备他们的心，面对基督的离去；祂向他们解释，祂即将升天到父那里是什么意思，而圣灵会如何降临，把祂胜利的恩赐分赐给他们。即使在复活之后，当祂解释圣经如何指向祂的救赎工作，他们还是没有预备好祂的升天。就在这个重大时刻之前，他们还在问：“主啊，你复兴以色列国就在这时候吗？”（或译为：你现在就要复兴以色列国吗？）他们所想到的，还是一个地上权能的国度，是立即就会实现的，而不是一个恩典的国度。他们已经准备好要让斧头落下，把基督的绵羊和山羊分开，让火要来烧灭神的敌人。但是，基督却要他们去到全世界，宣扬在耶稣基督里的赦罪，直到祂在这个世代的末了回来为止。当他们定睛望天的时候，有两个天使告诉他们：“加利利人哪，那么为什么站着望天呢？这离开你们，被接升天的耶稣，你们见祂怎样往天上去，祂还要怎样来。”（10-11节）Where did Jesus go after he
accomplished our redemption? And how did the church--and allegedly Christian
empires--come to think that they could keep his seat warm until he returned in
power and glory to reign on the earth? The disciples themselves missed the
point of Jesus' journey from Galilee to Jerusalem. They expected Jesus'
triumphal entry into Jerusalem to be the victory celebration and that they
would sit at his side for the inaugural ball. He had prepared them for his
departure in the Upper Room, as he explained how his ascension to the Father
meant that the Spirit would descend to dispense the gifts of his victory. Even
after the resurrection, when he explained how all the Scriptures pointed to his
saving work, they were not ready for his ascension. Just before this momentous
event, they still asked, "Lord, now are you going to restore the kingdom
to Israel?" (Acts 1:6, emphasis added). They were still thinking about a
kingdom of earthly power here and now, not a kingdom of grace. They were ready
for the ax to fall, for the sheep to be separated from the goats, and for fire
to consume the enemies of God. Instead, they were told to go throughout the
world preaching the forgiveness of sins in Jesus Christ until he returns at the
end of the age. As they stood gazing at the ascending Lord, the disciples were
told by two angels, "'Men of Galilee, why do you stand looking into
heaven? This Jesus, who was taken up from you into heaven will come in the same
way as you saw him go into heaven'" (vv. 10-11).
教会经常不甘于被安置在两个时代之中，总想要让自己取代在他们当中缺席的主。只要比较（美国）阵亡将士纪念日和独立纪念日在全美国教会中被庆祝的盛况与排场，和基督升天纪念日相对的冷清，就可以看出端倪了。没有人会期待纽约时报在每个礼拜庆祝基督胜过罪恶与死亡，但是教会为什么也给人一种印象，好像还有比把我们的焦点放在这个报告上还要更重要、更庄严的事呢？Refusing to be
located in the time between the times, the church often substitutes itself for
its absent Lord. Just compare the pomp and circumstance with which Memorial Day
and Independence Day are celebrated in churches across America with the
relative obscurity of Ascension Day. Nobody expects The New York Times to
celebrate Christ's victory over sin and death each week, but why should the
church give the impression that there is something more important and more
impressive to focus on than this report?
很显然地，找到艾滋病的解药，会连续占据新闻头条至少几个星期。我们都会到街上跳舞狂欢。目前，正有许多基督徒和非基督徒一起在实验室和这个领域中工作，想要达致成功。在我们的普遍呼召中，我们不是在引进基督荣耀与权能的国度，而是与非基督徒分享地上的福分和灾难，并透过神给我们的恩赐（包括神普遍恩典和救赎恩典所给予的恩赐），爱我们的邻舍。然而，教会是基督唯一的代理人，她被赋予一个使命，要在每周当中宣告撒但的国度已经被永远推翻了；我们如今正处在一个肉搏战的阶段，要不断地搜查敌人游击队的堡垒（他们还未承认失败的事实），并等候我们的王回来，结束最后一场战役。所有的疾病，贫穷，压迫，暴力，灾难，偶像，和罪恶的结局，就快要到来。哪一个更有力的呢？是宣扬上帝的工作，还是对我们工作的呼召呢？一旦我们明白福音是上帝拯救的大能，我们的行动，就会变成“合理的事奉”。然而，如果我们把事奉当作前线，视为中心，那么，教会就很容易（有意或无意地）宣扬她自己是弥赛亚了。Obviously, a cure
for AIDS would grab the front-page headline for weeks on end. We would all dance
in the streets. Right now, there are Christians working alongside
non-Christians in labs and on the field to try to achieve that success. In our
common callings, we are not ushering in Christ's kingdom of glory and power,
but sharing with non-Christians in temporal blessings and woes and loving our
neighbors through the gifts we have been given by God's common and saving
grace. Only the church, however, is commissioned as Christ's agency to announce
each week that the whole kingdom of Satan has been toppled forever; that we are
now in the hand-to-hand combat phase of ferreting out guerilla strongholds that
have not yet yielded to the truth of their defeat, and awaiting the return of
the King for the last battle. The end of all disease, poverty, oppression,
violence, disaster, idolatry, and sin is at hand. Which is more powerful: the
announcement of God's work or the calls to our work? Once we realize that the
gospel is the power of God for salvation, our action becomes a "reasonable
service." If our service is front and center, however, the church may
easily (wittingly or unwittingly) proclaim itself as the Messiah.
认识这是什么时代Knowing
What Time It Is
对认识这是什么时代或认识基督建立的是怎样的国度，我们还有疑惑。如果我们想到的，是一个现在就要在世上完满实现的荣耀与权能的国度，那么，无论是作为教会或作为基督徒运动，福音都会被认为是愚拙的，而神所指定的拯救方法（讲道与圣礼），就会被判定为太过软弱，无法吸引世界的注意。我们现今面对的挑战，和第一代门徒是相同的，就是要信靠一个恩典的国度，并等候那荣耀国度的到来。We still have
trouble knowing what time it is or what kind of kingdom Christ has inaugurated.
If we are still thinking in terms of a fully consummated kingdom of glory and
power present now in the world, whether as the church or as Christian
movements, then the gospel will be considered foolish and the divinely
prescribed methods of delivery (preaching and Sacrament) will be judged too
weak to really grab the world's attention. The challenge for us, as for the
first disciples, is to believe in a kingdom of grace and await the arrival of
the kingdom of glory.
当一个不信神的人发明了一种药物，可以治癒一种可怕的疾病时，我们既不会拒绝这个上帝普遍恩典的礼物，但也不会认为他或她是在推进基督的国度。“要生养众多”，不只是给信徒的使命，也是给所有人的使命，神要人作大地的管家。上帝保守并保护该隐这个崇拜偶像和杀人的人，因祂要这个世俗的城延续下去。When an agnostic
creates a cure for a terrible disease, we neither reject this gift of God's
common grace nor imagine that he or she is advancing Christ's kingdom. It was
not simply to believers but to all human beings that God gave the commission,
"Be fruitful and multiply," as his stewards of the earth. God
preserved and protected Cain, the idolater and murderer, because he wanted the
secular city to continue.
然而，大使命不是文化使命，而上帝的国度不能和这个世代的任何国度认同。如同被掳到巴比伦的人，神也呼召新约的信徒要参与到这个被掳城市的日常生活中——虽然他们的心，仍旧维持在“被掳的人”和“寄居者”的心态。我们和这个世俗的城同甘共苦，同时向他们见证锡安城那更大的审判与救恩。即使我们得以解决今日世界的前十大危机，我们仍要小心撒但的伎俩，因罪要控制我们的心，而永死则是我们背叛的刑罚。我们真的相信我们最大的危机是神的忿怒，而我们最伟大的解决方案是基督的死与复活吗？The Great
Commission, however, is not the cultural mandate, and the kingdom of Christ
cannot be identified with any of the kingdoms of this age. Like the exiles in
Babylon, New Testament believers are called to participate in the common life
of their captive city, while remaining "exiles" and
"sojourners" in their hearts. We share the travails and joys of the
secular city, while witnessing to the greater judgment and salvation found in
Zion. If we could resolve our top ten crises in the world today, we would still
have the devil on our back, sin mastering our heart, and everlasting death as
the penalty for our mutiny. Do we really believe that our greatest crisis is
the wrath of God and our greatest solution is the death and resurrection of
Christ?
作为一个牧师，我经常受神的呼召，要去进行一场政治演说——一场具有强烈政治立场的演说。然而，这不是要集结我们的部队，为基督教国度进行护卫，以对抗各种不信神的人。它的分野不是共和党和民主党，自由派和保守派，而是基督和敌基督。作为那将要来的世代的传令官和大使，我们的使命是到万国去宣扬耶稣基督是主，是君王，唯一拥有死亡和地狱之门的钥匙的掌权者——祂开的门没有人能关，祂关的门也没有人能开。唯有祂才能用祂的智慧与大能除去世上的邪恶，制服混乱，并带领属祂的人进入祂正在为他们预备的地方。As a minister, I am
called regularly by God to make a political speech--a deeply partisan political
speech. However, it is not to rally the troops in defense of Christendom
against the infidels of various sorts. It divides not between Republicans and
Democrats, liberals and conservatives, but between Christ and Antichrist. As
heralds and ambassadors of the age to come, we are given the commission to go
into all the world with the announcement that Jesus Christ is Lord and King,
the only Sovereign who holds the keys of death and hell--who opens and no one
can shut, who shuts and no one can open. It is he alone who will rid the world
of evil by his wisdom and might, subduing chaos, and leading his own into the
place that even now he is preparing for them.
在这个恩约的聚集当中，十字架被高举，不是要作为一个文化的象征，而是要宣扬基督为罪人钉死十架。我们的角色不是去作西方文明、民主制度或自由世界的代表，也不是要去反对这个系统，而是去宣告并彰显——无论多么不完美——基督软弱的国度对抗这个世代强有力的国度的胜利。就目前而言，我们为世俗的领导者祷告，缴我们的赋税，和我们非基督徒的邻居和市民一同完成我们的呼召。如同加尔文指出的，“两个国度”的分别并不是说基督已经不再是王了，而是说就目前而言，祂是用不同的方式治理这两个国度。上帝的国度是靠圣道与圣礼来推进的，而这个世代的国度的兴衰，则是根据刻在被造物良心上之上帝的道德律法之光，以及圣灵在普遍恩典上的工作。这个世代的城在骄傲中升到高天，但是唯有上帝的城——从天而降的新耶路撒冷，要作为新娘等候她的丈夫——应许并赐予其子女真正的自由，最终要战胜死亡与地狱。我们为这位升天的君王作见证，祂会回来，审判死人与活人，且永远作王。In this covenantal
gathering, the cross is raised, not as a cultural symbol but as the
proclamation of Christ crucified for sinners. Our role is not to represent
Western civilization, democracy, or the free world, nor to oppose these
systems, but to announce and to exhibit--however imperfectly--the triumph of
Christ's weak kingdom over the powerful kingdoms of this age. For now, we pray
for secular rulers, pay our taxes, and fulfill our callings together with our
non-Christian neighbors and citizens. As Calvin pointed out, the distinction
between the "two kingdoms" does not mean that Christ is not king
already, but that for now he rules both kingdoms in different ways. The kingdom
of God advances by Word and Spirit, while the kingdoms of this age progress or
decline according to the light of God's moral law inscribed on the conscience
in creation and the Spirit's work in common grace. The cities of this age rise
to the heavens in pride, but the City of God--the New Jerusalem that is coming
down out of heaven as a bride prepared for her husband--alone promises and
gives true liberty to its sons and daughters beyond the ultimate triumph of
death and hell. We witness to the ascended King who will return again to judge
the living and the dead and to reign forever.
从皇家遊行到登基（诗篇68篇）From Royal March to Enthronement (Psalm 68)
第一个亚当把被造界带到一条歪路上，离开了神指定的感恩庆祝游行的道路。但是耶稣基督，这位神的仆人，最终完成了人应走的道路。诗篇68篇记载了一个以色列的皇家游行，预告了这位忠心的仆人，耶稣基督。这首诗篇以呼求神兴起战争作开始：“愿神兴起，使祂的敌人四散！”（1-3节）。正如犹太学者Jon Levenson 观察到的，锡安是象征神的子民末世的目标（eschatological
destination）。这座山因人类伙伴在圣约中失败而兴起，靠着神的恩典而得以存留。如此，诗篇68篇，就是“记录耶和华从西乃山开始的游行，一场军事的战役，是以色列的神与祂的随扈……出发要行过旷野。” Unlike the first
Adam, who led creation on a detour in the thanksgiving parade from its
appointed path, this Servant of the Lord finally fulfilled our human destiny.
Psalm 68 records a royal march of Israel, foreshadowing the faithful Servant,
Jesus Christ. The psalm begins with the battle cry, "Let God arise, let
his enemies be scattered!" (vv. 1-3). As Jewish scholar Jon Levenson
observes, Zion represents the eschatological destination of the people of God,
a mountain that rises far above the failures of the human partner in the
covenant and exists by God's grace. Psalm 68, then, "records a march of
YHWH from Sinai, a military campaign in which the God of Israel and his
retinue...set out across the desert."
西乃山在这场行进中非常重要，但是同等重要的，是迦南，它位于埃及和地上的锡安之间。例如，诗篇97篇的焦点就从西乃山转移到锡安（比较诗68：8-9；申33：2；诗50：2-3）。As important as Sinai is in the march, it lies midway between Egypt and
the earthly Zion: Canaan. The focus shifts from Sinai to Zion, for example, in
Psalm 97 (cf. Ps. 68:8-9; Deut. 33:2; Ps. 50:2-3).
这个从西乃山到锡安之主题的转移，是完全的，也是不可逆转的，以至于耶和华不再被称为“西乃上的神”，而是“住在锡安山”的万军之耶和华（赛8：18）。神的居所从西乃山转移到锡安山，意味着神不再被视为居住在一个渺无人烟的境外之地，而是在以色列群体的边境之内。The transfer of the
motif from Sinai to Zion was complete and irreversible, so that YHWH came to be
designated no longer as "the One of Sinai," but as "he who
dwells on Mount Zion" (Isa. 8:18)....The transfer of the divine home from
Sinai to Zion meant that God was no longer seen as dwelling in an
extraterritorial no man's land, but within the borders of the Israelite
community.
而在锡安的传统中，Levenson说到，“在西乃山所绝对意想不到的事将会浮现”，就是一个无条件的神的誓言，神自己，超越人反覆无常的不顺服，终究要兴起，驱散祂的敌人，拯救祂的百姓。所以，锡安如今取了一个宇宙性的角色，是西乃山从未有的。“不只是耶路撒冷和以色列的土地，甚至以色列的子民也被称为锡安”，如同以赛亚书51：16和撒迦利亚书2：11所说的。And in the Zion traditions,
Levenson comments, "there will emerge something almost unthinkable in the
case of Sinai"--an unconditional divine oath that God himself, above all
the vicissitudes of human disobedience, will somehow arise and scatter his
enemies and save his people. So Zion takes on a cosmic, universal role that
Sinai never did. "Not only Jerusalem and the land of Israel, but even the
people of Israel can be designated as Zion," as in Isaiah 51:16 and
Zechariah 2:11.
祂带领被囚的成为掳掠仇敌的人，祂升上高天，赐下恩赐，甚至从祂的敌人手中接受供献，打破蛇的头，并永远住在锡安（诗68：19-23），这位君王是“天天背负我们重担的，拯救我们的神”，我们唯独从祂才能领受“脱离死亡”的恩典。虽然Levenson 把诗篇68篇诠释为是从西乃山到锡安，呼应着亚当从被赋予使命到成全使命的试炼过程——甚至指出亚当和以色列共同的失败——他的结论是，锡安终于在犹太教当中，被吸收进入西乃山的传统。他主张，上到锡安山，是一个寓言（allegory），“代表人道德的高升”。Levenson甚至认识到这是基督教和犹太人的分水岭：当圣殿在主后70年被毁，把犹太人的赎罪从地上的锡安转移到忠信子民的心中，新约宣告，基督就是那真圣殿，而那些信祂的人，就成了祂圣殿中的活石。Leading captivity
captive, ascending, giving gifts to and receiving gifts from even his enemies,
crushing the head of the serpent, and dwelling forever in Zion (Ps. 68:19-23),
this is the King who "daily loads us with benefits, the God of our
salvation," from whom alone we receive "escape from death."
Although Levenson interprets Psalm 68 as a march from Sinai to Zion, echoing
the trial of Adam from commission to consummation--and even points out the
failure common to both--he concludes that Zion is finally absorbed into Sinai
within Judaism. The ascent of Mount Zion, he suggests, is an allegory for "the
ethical ascent of man." Levenson even recognizes that this is where
Christianity and Judaism part ways: Where the destruction of the Temple in A.D.
70 transfers Jewish atonement from the earthly Zion to the inner hearts of the
faithful, the New Testament announces that Christ is the true Temple and those
who believe in him are his living stones.
从神在各各他山上的胜利，到祂高升到真正的天上的锡安，被加冕为万王之王，万主之主，耶和华带领被囚的成为掳掠仇敌的人。这在耶稣基督传道事工的许多时间点上，已可见到端倪。路加福音第10章，七十个门徒回来，就在期待这个胜利的游行。耶稣对祂国度的敌人，包括以色列的宗教领袖宣告这个“灾难”——圣约的咒诅，虽然这七十个人欢欢喜喜地回来，上气不接下气地向他们的主报告，“因你的名，就是连鬼也服了我们”，但是耶稣却对他们说：From his victory on
the mountain of Golgotha to his ascension to the true heavenly Zion and
enthronement as the King of kings and Lord of lords, Yahweh leads captivity
captive. This is already anticipated at various points in Jesus' ministry. The
return of the Seventy in Luke 10 anticipates the victory march. Jesus
pronounces the "woes"--the covenant curses--upon the enemies of his
kingdom, including Israel's religious leaders, while the Seventy return with
joy, breathlessly reporting to their Lord, "Even the demons are subject to
us in your name." And Jesus said to them,
我曾看见撒但从天上坠落，像闪电一样。我已经给你们权柄可以践踏蛇和蝎子，又胜过仇敌一切的能力，断没有什麽能害你们。然而，不要因鬼服了你们就欢喜，要因你们的名记录在天上欢喜。（路10：18-20）I
saw Satan fall like lightning from heaven. Behold, I give you the authority to
trample on serpents and scorpions, and over all the power of the enemy, and nothing
shall by any means hurt you. Nevertheless, do not rejoice in this, that the
spirits are subject to you, but rather rejoice because your names are written
in heaven.
基督作为救恩的元帅，在祂地上的传道事工中，从西乃山游行到锡安上，带领被囚的掳掠仇敌。祂拒绝撒但在诱惑中所应许的虚假的荣耀之路，坚持走十字架的道路，直接挺进到地狱之门，打破蛇的头，并打开监狱的大门。诗篇68篇结束于军事队伍（从以色列和列国当中招出来的队伍）的到达，进到这位伟大君王的圣所，祂已经在胜利中升上高天。在祂的“楼上讲论”（约14-16章）中，耶稣为祂的门徒预备祂的离去。祂告诉他们，祂将被钉十字架，埋葬，然后在第三天复活。到那时，祂会升天，并同时从祂的宝座上差派圣灵，并为我们预备地方。As the Captain of
salvation, Jesus Christ in his earthly ministry marched from Sinai to Zion,
leading captivity captive. Resisting the way of glory falsely promised by Satan
in the temptation, Jesus went the way of the cross, marching all the way to the
gates of hell to crush the serpent's head and to throw open the prisoner's
doors. Psalm 68 ends with the arrival of the military procession--drawn from
Israel and the nations--into the sanctuary of the Great King who has ascended
in triumph. In his Upper Room discourse (John 14-16), Jesus prepared the
disciples for his departure. He would be crucified, buried, and then rise again
on the third day. Then he would ascend, both to send the Spirit from his throne
and to prepare a place for us.
与此同时，在祂胜利的基础上（“天上地下所有的权柄都赐给我了”），祂赋予他们一个使命，就是进到万国当中，宣扬、教导，并为人施洗。在祂与亚伯拉罕所立的约中，上帝应许，在他和他的后裔（耶稣基督）里，地上的万国都要受到祝福。这个盼望被先知活生生地保存下来。即使在强调神对以色列的控告，责备他们违背了西乃之约的过程中，他们也预告，当神自己降临的那天，祂要建造一条从耶路撒冷到埃及、亚述和世上万国的高速公路。从各个民族而来的余民，会被召聚起来，一同加入这位伟大君王的皇家游行，不是朝向一个地上的山岭和圣殿，而是朝向那天上的实体，即地上的耶路撒冷所唯一要预示的。In the meantime, on
the basis of his victory ("All authority in heaven and on earth is given
to me"), he commissions them to "go into all the world,"
proclaiming, teaching, and baptizing. In his covenant with Abram, God promised
that in him and his heir (Jesus Christ) all the nations of the earth will be
blessed. This hope was kept alive by the prophets. Even in the process of
pressing God's charges against Israel for violating the Sinai covenant, they
prophesied the day when God himself would descend and build a highway from
Jerusalem to Egypt, Assyria, and all nations. A remnant from all peoples would
be gathered into the royal march of the Great King, not to an earthly mountain
and temple but to the heavenly reality that the earthly Jerusalem only
prefigured.
得胜君王的降临The Conquering King
Ascends
基督升天为历史打开了一条裂缝，把教会放置在两个世代危险的碰撞当中：这个罪与死的世代，以及那将要到来的世代。当我们看不到基督亲自在地上行使祂看得见的统治时，我们很容易会让我们自己或教会来取代。我们现在在地上的作为，会登上封面，成为头条新闻。然而，如果我们未能看到，这条大新闻仍然是基督的作为，我们就会失去这件事真正的意义。祂升到天上，是为了统治历史，让历史顺服祂恩典与圣洁的计划，差派祂的灵，制服罪人，让他们加入祂得胜的游行，并将祂和平的国度散播到世界的地极。这也许不会登上世界的头条。事实上，彼得描述这末后的日子是讥诮者的讪笑，“祂要降临的应许在那里呢？”毕竟，似乎“万物与起初创造的时候仍是一样”（彼后3：4）。然而如同彼得接着说的，这个外表明显软弱的神国度的世代，实际上是因为神的宽容。祂大有能力的作为也许无法每天的报纸中看到，但它正在从世界的地极，收获被救赎之人的庄稼。Christ's ascension
opened up a fissure in history, locating the church in the precarious collision
of the two ages: this age of sin and death, and the age to come. It is easy in
the absence of Christ's visible reign in the flesh on the earth to substitute
ourselves or the church. What we are doing right now on earth becomes the
front-page news. However, we miss the whole point if we fail to see that it is
still what Jesus is doing that is the big news. He ascended to heaven in order
to rule and subdue history to his gracious and holy designs, to dispatch his
Spirit to sweep sinners into his victory parade, and to spread his kingdom of
peace to the ends of the earth. This may not capture the world's headlines. In
fact, Peter describes these last days as an era in which scoffers mock,
"Where is the promise of his coming?" After all, it seems as if
"all things are continuing as they were from the beginning of
creation" (2 Pet. 3:4). Nevertheless, as Peter goes on to relate, this era
of apparent weakness for God's kingdom is actually due to God's patience. His
energetic activity may not be seen in the daily press, but it is reaping a
harvest of redeemed sinners from the ends of the earth.
在以弗所书第四章，我们这些新约的信徒，被祂席卷进入这个胜利的游行。正如启示录12章中，恶龙的尾巴在牠的堕落中，从天上扫落三分之一的天使一样，我们救主的升天，也拯救了来自地上各族各方的余民。然而，这个胜利的游行不像旧约时代的圣战。基督今天并没有呼召祂的子民，把蛇的特使，赶出一个假想的圣地，或以地上的刀剑来统治他们。祂已经来过，自己打破了蛇的头。在这场竞赛里，耶稣必须独自奋战。唯独耶稣被钉在十字架上，承担世人的罪的重担。然而，祂的复活却吸引无数被掳的人进入祂的行伍。祂为我们成为在天上统治的胜利者，而我们要把祂胜利的好消息带给世界。这个世界在祂复活之后并不欢迎这个消息，正如他们在祂第一次来到世上不欢迎这个消息一样。宣告这个好消息会激起古蛇的愤怒；而牠虽然知道牠已经把这场战争，输给了女人的后裔，牠仍然把牠余下不多的时日，花在捕捉牠共同的继承人身上。In Ephesians 4,
we--the new covenant believers--get swept up into this victory march. Just as
the dragon's tail swept a third of the angels from heaven in his fall in
Revelation 12, the Savior's ascension sweeps into his wake a remnant from every
tribe and tongue on earth. However, this triumphant march is not like the holy
wars of the Old Testament. Christ does not call his people today to drive the
serpent's emissaries out of a supposedly holy land or to rule over them by the
temporal sword. He came to crush the serpent's head himself. In this contest,
Jesus must fight alone. No one but Jesus hung on that cross, bearing the weight
of the world's sins. Nevertheless, his resurrection draws innumerable captives
into his train. He reigns as victor for us in heaven, while we bring news of
his victory to the earth. The world does not welcome this news any more after
his resurrection than when he first arrived. The announcement of good news
provokes the rage of the dragon; and although he knows that he has lost the war
with the seed of the woman, he spends his last days in pursuit of his co-heirs.
以弗所书4：1-6记录了一个游行，信徒们“在合一中同行”。当使徒保罗写这封书信时，他自己正遭到逮捕，下在罗马的监狱裡，他是“为主被囚的”。即使在监狱里，他仍然不是撒但或凯撒的囚犯；他是主的囚犯，仍在祂的主权下。虽然他们也有这样的存心，但是魔鬼和牠的大使，实际上是在透过保罗的传道事工，服事主的治理。他呼召以弗所人“行事为人就当与蒙召的恩相称，凡事谦虚、温柔、忍耐，用爱心互相宽容，用和平彼此联络，竭力保守圣灵所赐合而为一的心。”（1-2节）这个劝勉和旧约吩咐要以色列民从神的圣地中，用刀剑消灭蛇和牠的后裔，成了何等大的对比。这也与以色列人在他们行过旷野，不断抱怨，背后中伤，并阴谋反对摩西的领导，是何等大的对比。Ephesians 4:1-6
records a march as believers "walk in unity." As he writes this
Epistle, Paul himself is under house arrest in Rome, "the prisoner of the
Lord." Even in prison, he is not the captive of Satan or Caesar; he is the
Lord's prisoner and under his reign. Despite their intentions, the devil and
his ambassadors are actually serving the Lord's reign through Paul's ministry.
He calls the Ephesians to "walk worthy of the calling you have received,
with all lowliness and gentleness, with long-suffering, bearing with one
another in love, endeavoring to keep the unity of the Spirit in the bond of
peace" (vv. 1-2). This exhortation stands in sharp contrast to the old
covenant command to eliminate the serpent and his seed from God's holy land by
the sword. Yet it also stands in contrast to the complaining, backbiting, and
attempted mutiny against Moses' leadership exhibited by the Israelites on their
march through the desert.
信徒从灵性的死亡中被神救活过来（弗2：1-6），他们唯独因着信心被恩典拯救（6-8节）之后，神预定他们要共同行善，一起迈向他们生命的目的地。靠着圣道和圣礼这两只手，我们的王创造了一个以祂为首的身体。这个合一已经被镶嵌在以弗所书第一章所阐述的神的拣选，救赎，呼召，和印记当中。我们必须“竭力保守圣灵所赐合而为一的心”（4：3）。然而，要保守这个合一，终极要倚靠教会的来源。换句话说，我们不能靠自己的资源来鼓动这个合一。它是不能被强迫的。这个保守此合一的命令，总是要倚靠具体的事实（the indicative fact），也就是我们是在基督和祂的福音中得以合一的。“身体只有一个，圣灵只有一个，正如你们蒙召同有一个指望。一主，一信，一洗，一神，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。”（弗4：4-6）Having
been raised from spiritual death and seated with Christ (Eph. 2:1-6), saved by
grace alone through faith alone (vv. 6-8), believers are predestined to walk in
good works together toward their destination (v. 10). With the two hands of
Word and Spirit, the King creates a body of which he is the head. That unity is
already lodged in God's election, redemption, calling, and sealing elaborated
in Ephesians 1. We must be "eager to maintain the unity of the Spirit in
the bond of peace" (Eph. 4:2). Yet the preservation of this unity depends
ultimately on its source. In other words, we cannot drum up this unity by our
own resources. It cannot be enforced. The imperative to preserve this unity
depends always on the indicative fact that we are united by Christ and his
gospel. "There is one body and one Spirit--just as you were called to the
one hope that belongs to your call--one Lord, one faith, one baptism, one God
and Father of all, who is over all and through all and in all" (Eph.
4:4-6).
注意到并未包括在裡面的是：一个普世的牧师或普世的教会治理形式，一个运动，一个节目，或单一的经验。因为我们更热切盼望的是一个外在可见的保证，而不是让我们所听到的福音得到宣讲，因此我们很容易受误导，以为如果我们能在一个教宗或有恩膏的领袖，或一个复兴运动或社会行动方案下，团结在一起，我们就能真的明白谁是我们的圈内人，谁不是。最后，就会有真正的合一。教义只会成为其中的拦阻。让我们去爱耶稣，然后去改变世界就好了。Notice what is not
included here: one universal pastor or form of church government, one movement,
one program, or one experience. Longing for a more visible security than the
gospel we hear proclaimed, we are easily misled into thinking that if we could
only unite behind a pope or a charismatic leader or a revival or social
program, we could really know who is in and who is out. At last there would be
true unity. Doctrine only gets in the way. Let's just love Jesus and transform
the world.
然而，神所吩咐的，恰恰是要在教义中找到合一：“一主，一信，一洗。”如果你要找到“一个身体”和“一个圣灵”，你必须找到基督在讲道和圣礼中被宣讲的地方。我们的君王不只是施行拯救，祂也藉著不断赐下恩赐，来保守祂所拯救的身体。However, we are
directed here to find our unity precisely in the doctrine: "One Lord, one
faith, one baptism." If you want to find the "one body" and
"one Spirit," you must look for the place where Christ is proclaimed
in Word and Sacrament. The King not only saves, he preserves the body that he
has saved through his current gift-giving reign.
我们在基督里是合一的（弗1-3章）；因此，让我们根据这个崇高的呼召，一起行事。我们得胜的君王不会把胜利的成果全保留给自己。正如祂为我们而生，为我们而死，为我们复活，祂也在天上治理我们，直到祂和我们所有的敌人被打败为止。We are one in Christ
(Eph. 1-3); therefore, let us walk together according to this high calling. Our
Conquering King will not keep the spoils of victory all to himself. As he lived
for us, died for us, and rose for us, so he rules for us in heaven until all of
his enemies and ours are defeated.
神没有设立一个祭司阶层，把基督的恩赐只赐给他们，而把平信徒排除在外，保罗在以弗所书第四章所强调的圣道与圣礼的牧养职事，是基督分派给他们，好让整个肢体在福音当中完全和成熟的管道。奇怪的是，今天许多基督徒像过往的基督徒一样，以为圣经提供了一个转变更新这个世代的蓝图，却宣称圣经在教义或至少是在崇拜和教会治理上是缄默的，是基督并没有为祂的教会设立的。然而，正相反的是新约给我们的例子。神清楚启示了敬虔生活所需要的教义和命令。透过使徒，耶稣已经在圣道与圣礼如何正确执行上，以及教会中的职分和所需的资格上，赐下清楚的教导。而除了呼召我们要殷勤、并以爱心从事我们属世的天职之外，圣经并没有给基督徒一个经济发展、公民立法、社会进步和政治稳定的蓝图。作为“盐”和“光”，基督徒以各种不同的方式、在各种不同的程度上，让世界变得不同。但盐只是防腐剂，不是救人的仙丹。Far from
establishing a clericalism that excludes laypeople from Christ's gifts, the
ministry of Word and Sacrament that Paul highlights in Ephesians 4 is the means
through which Christ distributes them for the completion and maturity of the
whole body in the gospel. Ironically, many Christians today as in the past
imagine that the Scriptures offer a blueprint for transforming the kingdoms of
this age, while claiming that the Bible is relatively silent on the doctrine or
at least on the worship and government that Christ has instituted for his
church. The reverse, however, is the case in the New Testament. The doctrines and
imperatives for godly living are clearly revealed. Through the apostles, Jesus
has given clear instructions on the proper ministry of his Word and Sacraments
as well as the offices in the church and their qualifications. Yet beyond the
call to diligence and loving service in our secular callings, the Scriptures do
not offer Christians a blueprint for economic development, civil legislation,
social progress, and political stability. As "salt" and
"light," Christians make a difference in all sorts of ways in varying
degrees, but salt is a preservative not a savior.
“世俗”不是一个地方，而是一个时候。它不是基督不在的时段，更不是人以为中立、不允许祂进入的空间。希腊文“世俗”（saeculum）这个词，显然是奥古斯丁所杜撰的，它的意思只是“属于这个世界的”。希腊人把现实世界分成徒具外表影像的“这个世界”（物质领域），以及属于真正实体的“另一个世界”（属灵领域），而耶稣与保罗却把现实分成“这个世代”和“将要到来的世代”。圣经末世论所教导的，不是从一个时间、空间与物质的领域得到的拯救，而是在这个世代的终了，整个被造界的拯救。所以问题不是基督现在是否是全地的主，是地上所有领域的主，或被造界本身是否会被更新。反而，它只是个时间上的问题。如同保罗在罗马书第八章所教导的，我们已经被称义了——不再被定罪，已经被住在我们裡面的圣灵确实地更新了。然而我们仍在耐心等候基督的再来。到那时，神的儿女会得到不朽的身体，整个被造界也会参与到神永恒安息的胜利当中。在基督这两次降临之间，我们不是生活在没有实体的影子里，而是在两个世代的张力之中。这两个世代，一个是由罪与死亡的执政者与权势所主导的世代，另一个是由我们三一真神的权能，公义，和平，正义和恩典所治理的世代。"The
secular" is not a place, but a time. It is not a period in which Christ is
absent, much less a supposedly neutral space to which he is barred access. The
term saeculum, apparently coined by Augustine, simply means "of the
age." While the Greeks divided reality into "this world" of
shadowy appearances (the physical realm) and the "other world" of
true reality (the spiritual realm), Jesus and Paul divided reality into
"this age" and "the age to come." Biblical eschatology
knows nothing of a salvation from the realm of time, space, and matter, but
only of the salvation of the whole creation at the end of the age. So the
question is not whether Christ is now Lord of the whole earth, in all of its
spheres, or whether the creation itself will be renewed. Rather, it is a question
of timing. As Paul teaches in Romans 8, we have already been justified--no
longer condemned, we have been renewed definitively by the Spirit who indwells
us. Yet we wait patiently for Christ's return, when the children of God will be
raised immortal and the whole creation will share in the triumph of God's
everlasting Sabbath. In between these two advents of Christ, we live not in the
shadows but in the tension between this present age, dominated by the powers
and principalities of sin and death, and the age to come, ruled by the power,
righteousness, peace, justice, and grace of our triune God.
加入朝向锡安的朝圣客，远离浮华世界的奴役，我们要向世界作见证，有一个比我们现在所能活出的美好生命，更伟大、更丰富、更完全的生命。透过讲道与圣礼，圣灵把这个未来世代的“真正福乐，永远财宝”（solid joys and
lasting treasures；译按，出自约翰?牛顿所作圣诗，《美哉锡安》[Glorious Things of Thee Are
Spoken]第五节）带到这个将要废去的世代中。透过我们对弟兄姐妹无私奉献的关心（他们被这个将要废去的世代的统治者所忽视），以及我们之隶属於一群相通的圣徒（这群圣徒蔑视这个暂时的城之自然的，文化的，或政治的诱惑），我们已经住在一个新的被造界当中，这个新造会在基督再来时才得着完全。在我们共同的祷告、诗歌和崇拜服事中，我们让自己和我们的邻舍面向另一个君王，祂使其臣民成为共同承受神国的人，并成为神儿女的团契。而在我们共同的见证当中，我们成为上帝的管道，召聚寄居的人进入安息日的盛筵。然后，当我们散布到世界当中，作“盐”作“光”，是带着一个确信：我们主要是锡安城的市民，来从事我们做父母、子女、志工、市民、小联盟的教练、雇主和雇员的呼召。Joining the throng
of pilgrims to Zion, away from the thrall of Vanity Fair, we testify to the
world that there is something greater, richer, deeper, and fuller than our best
life now. Through preaching and Sacrament, the Spirit brings the "solid
joys and lasting treasures" of the age to come into this present age that
is passing away. By caring sacrificially for brothers and sisters who are
overlooked by the regents of this passing age, and belonging to a communion of
saints that defies the natural, cultural, or political affinities of the
temporal city, we already indwell a new creation that will be consummated when
Christ returns. In our common prayer, songs, and service, we point ourselves
and our neighbors to another King who makes his subjects co-heirs and fellow
children of the Father. And in our common witness, we become God's means of
gathering strangers to the Sabbath feast. Then, as we are scattered into the
world as "salt" and "light," we pursue our callings as
parents, children, volunteers, citizens, Little League coaches, employees and
employers with the assurance that our primary citizenship is in Zion.
所以，我们现在有了基督对祂门徒的回答，这是当他们在祂升天时所问的：“现在是你复兴以色列国的时候吗？”就在他们问完这个问题后，耶稣就离开了。但祂去了哪里呢？祂是到天上去申领祂胜利的奖品——不只是为祂自己，也是为我们。祂也差派祂的灵带领我们从事在地上的恩典运动。So now we have
Christ's answer to his disciples when they asked at his ascension, "Now
are you going to restore the kingdom to Israel?" Right at the moment they
ask this, Jesus leaves. But where does he go? He goes to heaven to claim the
prize of his victory--not only for himself but for us. And he sends his Spirit
to lead the ground campaign of grace.
在目前这个阶段，我们既不是枯坐等候基督建立祂的国度，也不是透过我们自己精彩的造势活动来建立祂权能与荣耀的国度。相反，我们是国度的领受者与传令官，我们领受并宣扬祂的胜利，和祂在父神右边之天上的统治。如今我们是以这样的身份而活：我们已被称义，并且从撒但与罪的暴力统治中，被迁到基督救恩的治理，那将要到来的世代当中。在圣道与圣礼的牧养下，在超越地上的分裂与版图之圣徒相通中，在教会对那些有需要的人提供执事般的照护下，以及在她对世界的使命中，教会要见证基督是主，当祂再来的时候，会成全祂的国度。正如但以理预言的，大卫更伟大的儿子的国度会延续世世代代，并把被掳得释放的人，带入到永恒的安息之中。只有一个不能震动的国，因此，我们“就当感恩，照神所喜悦的，用虔诚、敬畏的心事奉神。”（来12：28）In
this present phase, we are neither merely waiting for Christ to establish his
kingdom nor building his kingdom of power and glory through our own impressive
campaigns. Rather, we are recipients and heralds of his victory and his
heavenly reign at the Father's right hand. We live now as those who have
already been justified and transferred from the tyranny of Satan and sin to the
liberating reign of Christ and the age to come. In the ministry of Word and
Sacrament, in the fellowship of the saints that transcends earthly divisions
and demographics, in the diaconal care for those in need, and in its mission to
the world, the church testifies that Christ is already Lord and will consummate
his kingdom when he returns. Just as Daniel prophesied, this Kingdom of David's
greater son endures from generation to generation and brings the liberated
captives into the everlasting rest. There is only one kingdom that cannot be
shaken. "Therefore, since we are receiving a kingdom that cannot be
shaken, let us have grace, by which we may serve God acceptably with reverence
and awe" (Heb. 12:28).
Issue:
"Zion" Nov./Dec. Vol. 18 No. 6 2009 Pages 14-18
Michael
Horton is the J. Gresham Machen professor of apologetics and systematic
theology at Westminster Seminary California (Escondido, California), host of
the White Horse Inn, national radio broadcast, and editor-in-chief of Modern
Reformation magazine. He is author of many books, including The Gospel-Driven
Life, Christless Christianity, People and Place, Putting Amazing Back Into Grace,
God of Promise: Introducing Covenant Theology, and Too Good to be True: Finding
Hope in a World of Hype.
Issue:
"Zion" Nov./Dec. Vol. 18 No. 6 2009 Pages 14-18
