安息日：圣约的末世记号TheSabbath as an Eschatological Sign of the Covenant
作者：Lee Irons 翻译：诚之
大纲
关于安息日的16条论述
阐述（第一部分）：神学思考
阐述，第二部分：实际的考量
异议二 Objection # 2:
与其他立场比较
A. 威敏思特信仰告白
B. 欧陆看法
C. 克莱恩教授的看法
首先，我会以16条论述的形式将我对安息日的立场做一个总结，读者会因此概略地认识我的立场，我会引用经文，大略描述我如何使用解经的资料。然后我会对此观点进行一般性的阐述（分成神学思考和实际考量），然后回应两种反对意见。最后，我会对其他三种安息日的看法进行比较——威敏思特信仰告白的清教徒看法，海德堡要理问答的欧陆看法，以及克莱恩（Meredith G. Kline）的圣经神学看法。I begin by setting forth a
summary of my position on the Sabbath in the form of 16 thesis statements. This
enables the reader to get an overview of my position, with Scripture texts
cited in order to provide a rough sketch of how I approach the exegetical data.
This is then followed by a general exposition of the view (subdivided into
theological and practical considerations) and responses to two objections.
Finally, I compare my view with three other positions on the Sabbath - the
Puritan view as taught in the Westminster Confession, the Continental view of
the Heidelberg Catechism, and the biblical theological view of Professor
Meredith G. Kline.
关于安息日的16条论述 Sixteen Theses
on the Sabbath
(1) 安息日是创造的律例（a creation ordinance），此律例是照着上帝创造之后安息的模式所设立的（创2：2-3；出20：8-11；可2：27：来4：4）。
The
Sabbath is a creation ordinance patterned after God's creation rest (Gen.
2:2-3; Exod. 20:8-11; Mark 2:27; Heb. 4:4).
(2) 安息日不属于礼仪律。礼仪律在基督第一次降临时就已经被废止了。但安息日对新约群体来说，在末日成全（consummation）之前，仍然有其效力。
The
Sabbath does not belong to the category of ceremonial laws that have been
abolished with the first coming of Christ, but remains in effect as a weekly
sign for the new covenant community prior to the consummation.
(3) 主耶稣并未废除安息日，只是洁净了法利赛人的传统，并使安息日在新约里得到最终的表达（可2：21～3：6；路13：10-17；约5：1-18）。
Our
Lord Jesus did not abrogate the Sabbath, but cleansed it from the traditions of
the Pharisees, and brought the Sabbath to its ultimate New Covenant expression
(Mark 2:21-3:6; Luke 13:10-17; John 5:1-18).
(4) 从一开始，为了纪念基督在七日的第一日复活，初代教会就守主日。主日就是基督徒的安息日（徒20：7；林前16：2；启1：10；见附录，早期教会的见证。）。
The
Lord's Day, which the church from the beginning has observed in commemoration
of the resurrection of Christ on the first day of the week, is the Christian
Sabbath (Acts 20:7; 1 Cor. 16:2; Rev. 1:10; see the Appendix for early
post-apostolic witnesses).
(5) 使徒保罗并没有取消安息日，而是警告人不要用犹太教的方式来守安息日（例如，遵守七日的条例—西2：16-17；加4：9-10）。他在罗马书14：5-6关于软弱弟兄的讨论和犹太人禁食的日子有关，而不是和第四条诫命有关。安息日是末世的记号，指向永恒之安息日的安息。神的子民在末日成全时才会进入此安息（诗95：11；来4：8-11）。
The
apostle Paul did not abrogate the Sabbath but warned against a Judaizing manner
of keeping it (e.g., seventh-day observance - Col. 2:16-17; Gal. 4:9-10). His
discussion of the weaker brother in Rom. 14:5-6 has to do with Jewish fast
days, not the fourth commandment. (6) The Sabbath is an eschatological sign
pointing to the eternal Sabbath rest which the people of God will enter at the
consummation (Ps. 95:11; Heb. 4:8-11).
(7) 新约信徒在基督里属灵的安息（太11：28-30）——我们在七日的每一日享受到的——是永恒的安息在末世已然实现的范围，是我们产业的凭据。
The
New Testament believer's Spiritual rest in Christ (Matt. 11:28-30), enjoyed
seven days a week, is an eschatologically realized dimension of the eternal
Sabbath, a pledge of our inheritance (2 Cor. 5:5; Eph. 1:14).
(8) 然而，没有足够的理由因此推断说因为基督第一次的降临，基督徒就不必再守安息日（主日）了。安息日的记号在主再临前，对教会仍有效力，它代表我们是客旅，是寄居的（来11：11-16；彼前2：11）。活在这个“半末世”（semieschatological）的时代，我们仍在等候末日的成全，在荣耀中与基督同在的永恒安息（约14：1-4；17：14；帖前4：17；启21：3）。
However,
it is not legitimate to infer from the preceding that weekly Sabbath observance
has been abrogated by the first coming of Christ. The Sabbath sign remains in
effect for the church until the parousia, signifying that we live as pilgrims
(Heb.11:11-16; 1 Pet. 2:11) in this semieschatological age while we wait for
the consummation, our eternal rest with Christ in glory (John 14:1-4; 17:24; 1
Thess. 4:17; Rev. 21:3).
(9) 安息日是末世成全（eschatological consummation）之约定的记号，基于这个特性，它成为恩约的记号，将恩约群体分别出来，归耶和华为圣，把一个有形的差异，放在那些属于恩约群体的人和那些属于世界的人之间（出31：13-17；结20：12；比较：创17：11）。
Due
to its character as a promissory sign of eschatological consummation, the Sabbath
is a sign of the covenant, sanctifying the covenant community as holy unto the
LORD and putting a visible difference between those that belong to the covenant
community and those that belong to the world (Exod. 31:13-17; Ezek. 20:12; cp.
Gen. 17:11).
(10) 应许确立了义务（来4：1）。如此，分别为圣的恩约群体就必须守这个安息日的记号，因为唯独他们能享有这个末世成全的应许（来4：9-10；路13：16）。
Promise
establishes obligation (Heb. 4:1). Thus, the Sabbath sign is to be observed
only by the holy covenant community, for to it alone does the promise of
eschatological consummation apply (Heb. 4:9-10; Luke 13:16).
(11) 相反地，不信的人没有这个末世成全的应许，因此他们没有义务遵守这个记号。
Conversely,
since unbelievers have no promise of eschatological consummation, they have no
obligation to observe the sign thereof.
(12) 圣经不容许恩约群体强迫不信的人守安息日（例如，清教徒所规定的“蓝色法规（blue laws）”，不准所有人在星期日跳舞，喝酒），信徒也没有必要避免一些活动，担心这样的活动会使不信的人干犯了安息日。
It is
not biblically permissible for the covenant community to attempt to enforce
Sabbath observance on those outside of the covenant community (e.g., blue
laws), nor should believers refrain from certain activities solely on the
ground that such activity may cause unbelievers to profane the Sabbath.
(13) 因此，牧师不必巨细靡遗地列出清单，说明哪些事在安息日是禁止的（译按：例如有些教会规定礼拜日不能去餐厅或到超市）。反之，牧师和长老只要公布相关的原则，每个个人和家庭可以自行决定他们如何归安息日为圣。
Rather
than dictating a detailed list of things forbidden on the Sabbath it is best if
ministers and elders enunciate the principles involved and allow each
individual or family to prayerfully and conscientiously determine how they will
sanctify the Sabbath.
(14) 应当教导教会会员问这个问题：“我所作的这个活动会妨碍还是促进安息日的目的？”也就是说，它会妨碍还是帮助我参与神的子民共同的敬拜？会妨碍还是促进属灵安息的心灵架构；是否会提醒自己，我是个寄居者，正朝向末世的安息?
Church
members should be taught to ask: "Does this activity hinder or promote the
purpose of the day? I.e., does it hinder or promote my participation in the
corporate worship of God's people? Does it hinder or promote a spiritually
restful frame of mind in which I am reminded that I am a pilgrim on the way to
the eschatological Sabbath rest?"
(15) 根据“凡不出于信心的都是罪”（罗14：23）这个原则，每个人可以作出不同的回应。
Each
individual will answer these questions differently, based on the principle that
whatever is not of faith is sin (Rom. 14:23).
(16) 由于如何将安息日分别为圣，没有一定的章法，我们必须运用智慧和恩慈。只有对停止聚会的人（来10：25），才需要施行教会的管教。
Due
to legitimate differences of opinion regarding the precise manner in which the
Sabbath is to be sanctified, wisdom and charity suggest that church discipline
should be limited to those who forsake the assembly (Heb. 10:25).
阐述（第一部分）：神学思考
Exposition,
Part 1: Theological Considerations
神将创世的安息（creation Sabbath）赐给亚当，作为工作之约的一部分。安息日作为一个记号，是表明当亚当完成他的工作后，会进入神末世的安息。神以自己为榜样，为人立下一个模式：祂以六天的时间完成创造的工作，在第七天安息。人是按照神的形象，在第六天（神创造工作的最后一天）被造的。既然人是按照神的形象被造的，他就应当模仿这个工作-安息的神圣模式。我们不知道在工作之约中，人需要多久（几周或几年）才能完成神分配给他的工作，但是在遵守了许多地上的安息日之后，人终究会完成他的工作，进入神永恒的安息。Kline是这样说的：
The
creation Sabbath was given to Adam as part of the covenant of works, as a sign
that he would enter God's eschatological Sabbath rest once his labors were
complete. God had set the pattern by his own example of performing the work of
creation in six days and resting on the seventh. Man was made on the sixth and
last day of God's creation work in God's image. Since man is made in God's
image, he must imitate the divine work-rest pattern. We do not know how many
weeks or years it would have taken for man to finish the work assigned to him
in the covenant of works, but after observing many earthly Sabbaths, he would
have eventually finished his work and entered into the eternal Sabbath of God
himself. Meredith G. Kline puts it this way:
“模仿神”的这个原则，要在人在国度中工作这个整体的历史模式里得到实现。人类历史会符合神创造工作的过程，即从工作的开始到工作的完成。人类文化努力的方向是进入神永恒的安息。事实上，人应当靠着这些工作，最终进入神自己的安息（来４：１以下）。
The
imitation-of-God principle was to find embodiment in the over-all pattern of
the history of man's kingdom labor in that this history was to correspond to
the course of God's creational workings as a movement from work begun to work
consummated. Mankind's cultural endeavors were to move forward to and issue in
a sabbatical rest. In fact, man was to come by way of these works at last into
God's own royal rest (Heb. 4:1ff). [1]
亚当不顺服神，未能完成治理全地的任务，因此，进入末世安息的盼望就被剥夺了。但是神和以色列更新了这个安息日的记号。神以自己的形象创造了以色列，以色列要如同神一样的圣洁，神再次给人进入安息日的安息的盼望。这个安息不是在天上末世的安息，而是在应许之地的地上的安息。神以此作为最后安息的预表和影子（type and shadow）。注意下面经文中平行的同义词：“因为你们还没有到耶和华你神所赐你的安息地[menuchah]，所给你的产业[inheritance]。”（申12：9）“你们要追念耶和华的仆人摩西所吩咐你们的话说：『耶和华你们的神使你们得享平安[rest]，也必将这地赐给你们。』”（书1：13）那地（特别是锡安山）不仅被描述为以色列的安息，也是神的安息：“所以，我在怒中起誓，说：他们断不可进入我的安息！”（诗95：11）耶和华这样说到锡安：“这是我永远安息之所；我要住在这里，因为是我所愿意的。”（诗132：14；参第8节）
Adam
disobeyed God, his dominion work was not completed, and the hope of entering
the eschatological
Sabbath was seemingly taken away. But God renewed the Sabbath sign with Israel. God made Israel after his own image, to
be holy even as God is holy, and offered once again to man the hope of entering into his Sabbath
rest. This offer of rest was not the ultimate eschatological rest in heaven, but an earthly rest in
the land, ordained by God to be a type and shadow of the ultimate rest. Notice the synonymous
parallelism in the following texts: "… the resting place
[menuchah] and the inheritance which the LORD your God is giving you"
(Deut. 12:9); "The
LORD your God gives you rest [nuach] and will give you this land" (Josh.
1:13). The land (particularly Mt. Zion) is described not only as Israel's
Sabbath rest, but as God's: "Therefore I swore in My anger, truly they
shall not enter into My rest [menuchah]" (Psalm 95:11). Yahweh said of
Mount Zion: "This is My resting place [menuchah] forever; here I will
dwell, for I have desired it" (Psalm 132:14; cp. v. 8).
如此，为了让以色列保有进入那地的盼望，并平安、安息地住在神的安息之中，神吩咐以色列要守每周的安息日，以此作为圣约的记号（出31：13，16-17；结20：12，20）。有趣的是，即使当以色列在约书亚的带领下进入那地，以色列仍然要守这个记号，因为正如希伯来书的作者指出的，约书亚并没有给他们真正的安息（来4：8），那只是一个预表性的、影子似的安息，指向要透过更伟大的约书亚所赐下的最后的安息。既然迦南地只是那不会收回的、永恒的，选民要在天上享受的安息的预表，以色列永远能保有那地就不是一个永恒的保证。以色列在迦南地是处于一个考验期（on probation）。
Thus,
in keeping with the hope of entering the land and dwelling peacefully and
restfully in God's Sabbath rest, Israel was commanded to observe the weekly
Sabbath as a sign of the covenant (Exod. 31:13, 16-17; Ezek. 20:12, 20). Interestingly,
even when Israel enters the land under the leadership of Joshua, Israel still
observes the weekly sign, because, as the author of Hebrews points out, Joshua
did not really give them rest (Heb. 4:8), only a typological, shadowy rest that
pointed beyond itself to the ultimate rest given through the greater Joshua.
Because the land was merely a type of the non-forfeitable, eternal rest to be
enjoyed by the elect in heaven, Israel's tenure in the land was not irrevocably
guaranteed. Israel in the land was on probation.
以色列的安息日如同亚当的安息日：在每周的末了，六天的工作之后。以色列和亚当一样，必须先工作，完成工作后才能安息。因此，以色列的安息日是工作之约的记号。只有顺服守约的人才能安息，而不顺服、背约的人就无法进入神的安息。以色列也是如此。“又向谁起誓，不容他们进入他的安息呢；岂不是向那些不信从的人吗？这样看来，他们不能进入安息是因为不信的缘故了。”（来3：18-19）
Israel's
weekly Sabbath is just like Adam's: it comes at the end of the week, after the
preceding six days of work. Israel, like Adam, is to work first, then once the
work is done, to rest. Israel's Sabbath is therefore a sign of Israel's
covenant of works. Only obedient covenant keepers may rest, and disobedient
covenant breakers cannot enter God's rest. So with Israel. "And to whom
did He swear that they would not enter His rest, but to those who were
disobedient? So we see that they were not able to enter because of
unbelief" (Heb. 3:18-19).
因此，以色列的安息日，七日的最后一日，是在旧约之下的工作原则的记号。当然，以色列人中真正的选民，和堕落之后所有的罪人一样，是根据早在创3：15启示出来的恩典之约的原则，唯独借着信心，唯靠耶稣而得救的。不过，除了神的应许之外，神也和以色列，在国家的尺度上重新公布（republish）了工作之约，不是作为称义的途径，而是作为师傅，引他们到基督那里（见保罗在加拉太书3：15-25对摩西之约的本质与目的的总结）。以色列守安息日是这个工作原则的记号，他们在预表的层面，在地上的产业上，得到地上的安息。安息日教导以色列一个非常重要且基本的神学功课：在神的国度中，必须先工作，然后才有安息。
Israel's
Sabbath, on the last day of the week, is therefore a sign of the works
principle which was in operation under the old covenant. Of course, the elect
among Israel were saved, as are all sinners after the fall, by faith alone in
Christ alone, on the basis of the covenant of grace first revealed in Gen.
3:15. However, in addition to the promise of grace, God republished the
covenant of works on a national scale with Israel, not as a means of
justification, but as a disciplinarian unto Christ (see Paul's summary of the
nature and purpose of the Mosaic covenant in Gal. 3:15-25). The observance of
the seventh day of rest in Israel was a sign of the presence of this works
principle which operated at the typological level of obtaining earthly rest in
the earthly inheritance. The Sabbath taught Israel a very important and basic
theological lesson: in God's kingdom, work comes first, then rest. [2]
以色列失败了，未能遵守工作之约，以致他们被赶出迦南地，无法享受神的安息。亚当无法带领人类进入神的安息。约书亚不能。以色列作为一个国家，也办不到。但是当基督这位末后的亚当、忠心的以色列降临时，靠着祂完全顺服的工作，一劳永逸地带领我们进入神的安息。祂完成了工作之约所要求的工作，因此，此约所提供的一切，就在福音里得到了确保。如今，在福音里，耶稣说，“凡劳苦担重担的人可以到我这里来，我就使你们得安息。”（太11：28）（译按：缺乏圣约架构的基督徒，只能体会这节经文表面的意义。主耶稣是在说摩西律法给人的重担，而不是肉体上的劳苦。）唯独靠着恩典，不是靠工作，我们才能得到安息——不是地上的安息，而是神自己末世永恒的安息。
Israel's
failure under the covenant of works led to Israel's ultimate removal from the
land, that is, from the enjoyment of God's rest. Adam could not bring mankind
into God's rest. Joshua could not. Israel as a nation could not. But when
Christ the last Adam and faithful Israelite comes, he brings us into God's rest
once and for all, by his perfect obedience and works. The work demanded in the
covenant of works has been fulfilled. Therefore, the rest offered in that
covenant has been secured and offered to us in the gospel. Now, under the gospel,
Jesus says, "Come unto me, all who are weary and are heavy-laden, and I
will give you rest" (Matt. 11:28). By faith alone, apart from works, we
are given rest - not an earthly rest in the land, but the ultimate
eschatological rest of God himself.
虽然我们不是靠首先工作进入那安息，但基督是第二个亚当，代替我们完美地成全了工作-安息的模式。只有当耶稣完成了天父交给祂的工作，天父才荣耀耶稣——以创立世界以前祂就享有的荣耀（约4：34；6：38-39；17：3-5）。在十字架上，耶稣喊叫说：“成了！”（约19：30）基督完成了祂作为第二个亚当的工作，在七日的第一日复活，在父神右边坐下，神把安息赐给祂作为祂工作的奖赏（诗2：6-8；18：16-24；110：1）。天父曾经见到祂灵魂的痛苦，而今得到了满足（赛53：11）。
Although
we do not enter that rest by working first, Christ perfectly fulfilled the
work-rest pattern in our place as the second Adam. Only when Jesus had finished
the work that the Father had given him to do, did the Father glorify him with
the glory that he had before the foundation of the world (John 4:34; 6:38-39;
17:3-4). On the cross, he cried out, "It is finished!" (John 19:30).
Having thus completed the work as second Adam, Jesus was raised from the dead
on the first day of the week, and given rest at God's right hand as the reward
of his labors (Psalm 2:6-8; 18:16-24; 110:1). His heavenly Father has seen the
travail of his soul, and is satisfied (Isaiah 53:11).
因此，基督的复活至为关键，它破天荒地标示出顺服的人得以进到神末世的安息里。神在创世开始时应许的神自己的永恒安息，终于由基督为人得到了。身为第二个亚当，以及新人类与新创造的建立者，新天新地的永恒安息已经介入（intrude）到历史当中。那未来的世代的、不会中断的安息已经开启。靠着信心，我们紧抓住基督的安息，并享受这个安息（来4：1-11）。我们已然弃绝自义，如今是以清洁的良心来事奉永生神。这清洁的良心是此安息的果实，而不是靠我们污秽的工作来赚得此安息（来6：1；9：14）。因此，每一天都是在基督里的安息。
The
resurrection of Christ is therefore a crucial event, because it marks the first
time that an obedient man has entered into God's eschatological Sabbath. The
eternal rest of God himself, originally offered at the beginning of creation,
has finally been achieved for man. As the second Adam and inaugurator of a new
humanity and a new creation, the eternal rest of the new heavens and the new
earth has intruded into the midst of history. The uninterrupted rest of the age
to come has already begun. By faith we lay hold of Christ's rest and enter into
the enjoyment of it (Heb. 4:1-11). We have put aside our own righteousness and
now serve the living God with a clear conscience as the fruit of that rest, not
in order to earn it by our sinful works (Heb. 6:1; 9:14). Thus every day is a
Sabbath rest in Christ.
你也许会认为，到目前为止，我们得到的结论应该是：既然我们每天在基督里都可以享受安息，因此就没有必要在每个礼拜守安息日了。不过，我们的安息还有一个尚未完全实现的层面。我们仍然活在取死的身体里，在世上操劳。我们还没有进到最后的安息，那是只有当我们得到永不朽坏的身体，在以马内利的土地，看到羔羊时才会赐给我们的。我们绝不可沉迷在“过度实现的末世论”里，以胜利的姿态，以为我们已经到达了。我们仍然是走在半途的天路客。因此，为了保持这个已经到来/尚未完全的新约末世论的张力，我们需要这个每个礼拜终极安息的记号。安息日是我们到天上这个旅程每周的“休息站”，是天上永恒安息的预尝。它是我们到天堂之路的光，是未来产业的预付款。
You
might think that the conclusion we should draw at this point is that there is
no need to observe a weekly Sabbath rest, since we enjoy our rest in Christ
every day. However, there is also a not-yet aspect of our rest. We still live
in mortal bodies that are weary from earthly toil and labor. We have not yet
entered into the final rest that will be given to us when our bodies are raised
incorruptible and we behold the Lamb in Immanuel's land. We must not indulge in
an over-realized eschatology which leads to the triumphalistic attitude that we
have already arrived. We are still pilgrims on the way. In keeping with the
already/not-yet tension of New Testament eschatology, therefore, we need a
weekly sign of our ultimate rest. The Sabbath is a weekly "rest stop"
on our journey to heaven, a foretaste of the eternal rest that awaits us at the
end. It is the lamp that lights our path to heaven. It is the down-payment of
the future possession.
亚当和以色列为什么需要守每周的安息日？是因为那是永恒安息的记号。这个每周的记号会激动他们的信心与盼望，并使他们以更大的热情来工作，盼望他们会进入到真正的安息里。我们也同样需要每个礼拜的记号。虽然我们已经开始凭信心享受那永恒的安息，不是为了安息而工作，然而我们还没有完全享受到那永恒的安息。我们仍然在等候万事的结局，和我们身体的复活。我们仍然会受诱惑而忘记我们天上的盼望，被这个世界的事物所缠累。所以我们需要每个礼拜的记号，以激动我们的信心和盼望，渴望永恒的安息。
Why
did Adam and Israel need to observe a weekly Sabbath? To be sign of the eternal
Sabbath. The weekly sign would stir up their faith and hope and cause them to
labor with even greater zeal in the hope of entering that rest. So we too need
a weekly sign. Even though we have already begun to enjoy the eternal Sabbath
by faith, and so we do not work in order to rest, yet we have not yet come into
the full enjoyment of the eternal rest. We are still waiting for the
consummation of all things, and the resurrection of our bodies. We are still
tempted to forget about our heavenly hope and get caught up in the things of
this present world. So we need a weekly sign to stir up our faith and hope and
longing for the eternal rest.
由此，我们就看到新约的安息日和旧约的安息，有相似之处，也有所不同。相似之处在于，它们同是末世的记号，神把这个记号给人，指向天上的盼望。不同之处在于，在新约里，末世的盼望是凭信心，不是靠工作！
And
thus you see that the new covenant Sabbath is both similar to and different
from the old covenant Sabbath. The similarity of the old covenant and new
covenant is that, in both, the Sabbath is an eschatological sign given to man
to point the way to his heavenly hope. The difference is that in the new
covenant, that eschatological hope is achieved by faith, not by works!
因此，安息日的记号必须从七日的最后一日，在工作之后，转变到七日的第一日，在我们开始任何的工作之前。从礼拜六改到礼拜天证明了一个事实，就是基督已经为我们完成了所有的工作。我们的安息已经得到了保证。我们不再需要为了进到那安息、享受那安息而费力工作，把律法的重担加在自己身上。那工作已经完成了！如今我们是先安息（陈述语气indicative），然后在我们每天的生活中去侍奉上帝（命令语气 imperatives）。如同Vos所说的：
Therefore,
the sign of the Sabbath must change from the end of the week after the work, to
the beginning of the week before we lift a finger to do any work. The change of
day from Saturday to Sunday is proof of the fact that the works have already
been completed for us, by Christ. Our rest is secured already. We don't have to
strive and labor and become heavy-laden with the burden of the Law in order to
enter and enjoy our rest. It is finished! We rest first (the indicative), and
then we go out and serve the Lord in our daily lives (the imperatives). As Vos
writes:
由于旧约仍在盼望弥赛亚完成祂的工作，很自然地，工作之日会先行到来，安息的日子就落在一周的末了。如今在新约里，我们乃是回顾基督已完成的工作，因此，是先庆祝基督所完成的——虽然安息日仍然是一个记号，盼望那最后的末世的安息。
Inasmuch
as the Old Covenant was still looking forward to the performance of the
Messianic work, naturally the days of labour to it come first, the day of rest
falls at the end of the week. We, under the New Covenant, look back upon the
accomplished work of Christ. We, therefore, first celebrate the rest in
principle procured by Christ, although the Sabbath also still remains a sign
looking forward to the final eschatological rest. [3]
以色列如何知道应该在什么时候守安息日？乃是回顾神在创世时的榜样。“因为六日之内，耶和华造天、地、海，和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日。”（出20：11）教会如何知道应该在什么时候守安息日？乃是回顾基督完成新的创造时所设立的榜样。在十字架上，基督完成了新创造的工作，祂被埋葬，并且在一周的第一日复活，进入祂的安息。因此，祂赐福给第一日，并且将它分别为圣（太28：1；可16：2；路24：1；约20：1，19；徒20：7；林前16：2）。所以，早期教会称之为“主日”（启1：10；使徒遗训14：1）.
How
did Israel know when to observe the Sabbath? By looking back to the original
example established by God at creation. "For in six days the LORD made the
heavens and the earth, the sea and all that is in them, and rested on the
seventh day; therefore the LORD blessed the Sabbath day and made it holy"
(Exod. 20:11). How does the church know when to observe the Sabbath? By looking
back to the example established by Christ at the inauguration of the new
creation. On the cross Christ completed the work of the new creation, and was
buried, and rose again to enter his rest on the first day of the week;
therefore, he has blessed the first day and made it holy (Matt. 28:1; Mark
16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2). Thus, the early church
called it "the Lord's Day" (Rev. 1:10; Didache 14:1).
从工作之约（工作，然后休息）转换到基督所完成的工作之约（休息，然后工作）是从七日的最后一日改到头一日的根据。如此，基督在七日的头一日复活，就为新约的安息设定了模式，它的焦点是集体的敬拜（徒20：7；林前16：2），并享受我们在基督里的安息（太11：28；来4：1-11），而不是摩西律法的严厉，禁止所有体力的工作
The
transition from a covenant of works (work, then rest) to the covenant of works
fulfillment by Christ (rest, then work) is the basis for the change of the day
from the last day of the week to the first. Christ's resurrection on the first
day of the week then sets the pattern for the new covenant rest, which is
focused on corporate worship (Acts 20:7; 1 Cor. 16:2) and enjoyment of our
spiritual rest in Christ (Matt. 11:28; Heb. 4:1-11), rather than on the
strictness of the Mosaic covenant which prohibited all physical work on pain of
death.
阐述，第二部分：实际的考量
Exposition,
Part 2: Practical Considerations
神把主日赐给我们，作为恩典的管道，这是个让我们思想我们如今在基督里属灵的安息，以及未来成全时在天上的安息的机会，那时，我们在地上所有的劳苦都要过去。为了享受这个已经临到/尚未完全的安息，我们在主日最重要的是参加与众圣徒一起的敬拜，进到天上的圣所，与基督相交。每周的敬拜是永恒敬拜的预尝。早期教会在七日的头一日聚集在一起，宣讲神的话，施行圣礼（徒2：42；20：7），因为耶稣在祂复活后出现在门徒当中，首先设立了这个模式。
The
Lord's Day has been given to us as a means of grace, an opportunity to reflect
upon our present spiritual rest in Christ, and in the future consummation of
that rest in heaven, when all our earthly toil will be over. The primary thing
that we do on the Lord's Day in order to enjoy this already/not-yet rest is to
attend corporate worship with the saints, in order to enter into the heavenly
sanctuary and fellowship with Christ. Weekly worship is a foretaste of our
eternal worship. The early church gathered together on the first day of the
week for the preaching of the Word and the administration of the sacraments
(Acts 2:42; 20:7), because Jesus had first established the pattern during his
post-resurrection appearances with his disciples.
祂复活的那一日，与两个门徒在往以马忤斯的路上相遇。祂做了什么呢？宣讲救赎历史的道，告诉他们基督的受苦与将来的荣耀。“于是从摩西和众先知起，凡经上所指着自己的话都给他们讲解明白了。”（路24：27）在话语的事奉之后，耶稣借着圣礼的事奉与他们有更深的交通。
On
the day of his resurrection, he met with two disciples on the road to Emmaus.
And what did he do? He preached a redemptive historical sermon to them, showing
them the sufferings of Christ and the glories that would follow.
"Beginning with Moses and with all the prophets, he explained to them the
things concerning himself in all the Scriptures" (Luke 24:27). And after
the ministry of the Word, Jesus came to them in an even deeper way through the
ministry of the sacrament.
“到了坐席的时候，耶稣拿起饼来，祝谢了，擘开，递给他们。他们的眼睛明亮了，这才认出他来。”（路24：30-31）之后，门徒彼此说：“在路上，他和我们说话，给我们讲解圣经的时候，我们的心岂不是火热的吗？”（32节）他们把这些事告诉其他的门徒，“两个人就把路上所遇见，和擘饼的时候怎么被他们认出来的事，都述说了一遍。”（35节）。之后，耶稣与众门徒会面，向他们宣告亚伦的祝福“愿你们平安！”（36节），我们今天也在聚会结束时持守这个做法。类似的复活后的相交、聚会和教导，在他处也有报导（太26：32；28：7-10，16-20；路24：40-45；约20：19-20；21：9-14；徒1：3-4；10：41）。
"When
he had reclined at table with them, he took bread and blessed it, and breaking
it, he gave it to them. Then their eyes were opened and they recognized
him" (vv. 30-31). Afterwards, the disciples said, "Were not our
hearts burning within us while he was speaking to us on the way, while he was
explaining the Scriptures to us?" (v. 32). And they reported these things
to the other disciples, relating "how he was recognized by them in the
breaking of bread" (v. 35). Later, Jesus met with all the disciples and
pronounced the Aaronic benediction, "Peace be to you" (v. 36), and so
we continue the practice today at the close of our services. Similar
post-resurrection experiences of fellowship, communion, and instruction are
reported elsewhere (Matt. 26:32; 28:7-10, 16-20; Luke 24:40-45; John 20:19-29;
21:9-14; Acts 1:3-4; 10:41).
早期教会确信，即使耶稣已经升到天上，祂仍然继续透过话语的事奉和圣礼与祂的门徒相见。从那时起，教会就在七日的头一日与耶稣相会，当我们在所有的经文中宣讲基督的时候，我们就心里火热；当我们擘饼，与复活的救主同席时，我们的眼睛就明亮起来。“七日的第一日，我们聚会擘饼[施行圣礼]的时候”，[保罗] 就与他们讲论（讲道），因为要次日起行，直[讲道]讲到半夜”。（徒20：7）
The
early church was convinced that even after Jesus had ascended into heaven, he
continued to meet with his disciples through the ministry of the Word and the
sacrament. [4] Ever since that time, the church assembles on the first day of
the week to meet with Jesus, to have their hearts burn within them as he is
proclaimed in all the Scriptures, and to have their eyes opened as they dine
with their risen Savior in the breaking of bread. "On the first day of the
week, when we were gathered together to break bread [sacrament], Paul began
speaking [preaching] to them, intending to leave the next day, and he prolonged
his message [sermon] until midnight" (Acts 20:7).
所以在新约中，守安息日的主要原则，是我们应该固定在七日的头一日，与神的子民聚集在一起，参与公众的敬拜，借着恩典的管道与复活的基督相交。
So
the primary principle in the practical area of new covenant Sabbath observance
is that we ought to be inflexibly committed to gathering together with God's
people on the first day of the week for public worship in order to fellowship
with the risen Christ through the means of grace.
但是在新约中守安息日还有第二个原则。在这天当中，除了身体的安息之外，还有属灵的安息。身体的安息是预尝我们在复活时会享受到的天上的安息，但是同样是以完全不同的动机。在旧约中，停止工作是一个记号，表明这个事实：他们的工作是进入神的安息的基础。与新约对照，神的子民不是因为这个理由停止身体的工作。的确，如果按照这个理由休息，就是拒绝了基督所完成的工作！
But
there is also a secondary principle of new covenant Sabbath observance. On this
day we are invited to a physical rest as well as a spiritual rest. The physical
rest of the day is a foretaste of the heavenly rest that we will enjoy at the
resurrection. But again, the motivation is completely different. In the old
covenant, cessation from work was a sign of the fact that their work was the
basis for entering God's rest. In the new covenant, by contrast, God's people
do not cease from physical work for this reason. Indeed, to rest for this
reason would be to reject the finished work of Christ!
因此，在新约中，我们的目的不是绝对停止任何身体的劳动，而是为了能更好地享受属灵的安息。停止工作是信心的行动，藉此承认我们不像世界，在这个世代努力建造恒久的屋宇。我们不必像世人一样追求工作，把我们所有的精力和盼望投资在此生当中。我们在每个礼拜当中都可以停止工作，因为我们是客旅，朝向更美的家乡（来11：8-11，13-16；彼前1：1；2：11）。在新约中我们在一周的开始，而不是在一周结束时停止工作的这个事实，表明当我们安息时，不是安息在我们的工作“里面”（rest ‘in’），有如这份工作最终会带领我们进入天堂，而是安息在我们的工作“之外”（rest ‘from’），认识到基督已经为我们预备了天家。
Thus,
in the new covenant, the goal is not to cease absolutely from any and all
physical exertion, but in order to enjoy our spiritual rest better. Cessation
from work is an act of faith by which we recognize that we are not, like the
world, striving to build lasting homes in this present age. We don't have to
pursue work the way the world does, investing all our energy and hopes in this
life. We can stop from work every week, because we are pilgrims on the way to a
better homeland (Heb. 11:8-10, 13-16; 1 Peter 1:1; 2:11). The fact that in the
new covenant this cessation from work is placed at the beginning of the week,
rather than at the end, highlights the fact that when we rest, we are not
really resting "in" our work, as if that work would eventually lead
us to heaven, but "from" our work, knowing that Christ has already
secured heaven for us.
身为牧师，经常有人问我这类的问题：“在主日可以作XX事吗？”与其直接回答问题，我会建议两个测验，以符合我上面提到的两个原则。第一个测验是，我教导他们要问自己，你所问的活动会不会妨碍到我与神的子民参与共同的敬拜？
As a
pastor I often get questions that take the following form: "Is it okay to
do X on the Lord's Day?" Instead of answering the question directly, I
offer two tests which correspond to and flow from the two above-mentioned
principles. In the first test I teach people to ask themselves, Will the
activity in question hinder me from participation in the corporate worship of
God's people?
任何会影响到我和神的子民共同的敬拜，并从话语的事奉和圣礼获益的事，显然都是无法接受的（除了紧急的事和生病等等之外）。
Anything
that interferes with my ability to worship the Lord with God's people and to
benefit from the ministry of the Word and sacraments, is obviously unacceptable
(with exceptions for emergencies, sickness, etc.).
第二个测验要问的是：问题中的活动是否有助于属灵的安息，提醒我是个寄居者，正朝向末世安息日的安息？有许多活动是我们在其他六天可以做，但是如果在主日做，会妨碍我们灵性成长的。守新约的安息日，不是只有参与公众的敬拜，而是一整天要保持属灵安息的思想状态。
The
second test is to ask: Is the activity in question conducive to a spiritually
restful frame of mind in which I am reminded that I am a pilgrim on the way to
the eschatological Sabbath rest? There are many activities that we may engage
in on the other six days, but if done on the Lord's Day might prove to be a
spiritual hindrance. The new covenant Sabbath is to be observed not only by
attending public worship, but by keeping a spiritually restful frame of mind
throughout the day.
第二个测验是主观的，意思不在于没有正确的答案，而在于不同的人会有不同的答案。有些人会觉得某些活动有助于灵性的安息。其他人会觉得某些活动会妨碍或消耗灵性的安息。我认为保罗所说凡不出于信心的就是罪（罗14：23）的原则，必须用在这点。如果你能凭信心从事这个活动，有清洁的良心，并认识到这个活动可以作为“休息站”（rest stop），促进往天国之路整体的趋向，那么，你就应该“不要疑惑”（徒10：20；11：12）地去做。
This
second test is subjective, not in the sense that there is no right answer, but
in the sense that it will be answered differently by different people. One
person may find activity X conducive to spiritual rest. Another may find that
activity X inhibits or saps spiritual rest. I think Paul's principle that
whatever is not of faith is sin (Rom. 14:23) will need to be applied at this
point. If you can do the activity in faith, with a clear conscience, and in the
knowledge that it is going to promote the overall tenor of the day as
"rest stop" on the road to heaven, then you should do it
"without misgivings" (Acts 10:20; 11:12).
注意这第二个测试（凡出于信心的）是出于安息日作为末世记号的本质。安息日是每一周的记号，提醒我们：我们的身份是寄居者，正朝向天上的城。这世界非我家，我只是路经此地。如果这就是安息日的意义，那么，就是在凭信心守安息日，也就是说，利用这一天所提供的机会，从一周的喧嚣当中暂时休息，反思并享受我在基督里的永恒安息。
Notice
that this second test (whatever is of faith) flows from the nature of the
Sabbath as an eschatological sign. The Sabbath is a weekly reminder of my
identity as a pilgrim on the way to the heavenly city. This world is not my
home, I'm just passing through. If this is what the Sabbath means, then it is
observed by faith, that is, by taking advantage of the opportunity afforded by
this day to take a break from the hustle and bustle of the week, and to reflect
upon and enjoy my eternal rest in Christ.
既然属灵的安息是靠信心，禁绝某些活动不记得会自动产生这个安息，而参与某些活动也不会自动离开这个安息。当然，有一些外在的刺激是基督徒要避免的，因为这些刺激常常会使我们无法以安静、和平的态度聚焦在基督身上。即使这样，不同的人也会有不同的判断。
Since
this spiritual resting occurs by faith, abstaining from certain activities does
not automatically produce it, and engaging in certain activities does not
automatically detract from it. There are, to be sure, various external stimuli
that many Christians will want to avoid, insofar as these stimuli are often found
to detract from a calm and peaceful attitude focused upon Christ. But even
here, the judgment will vary from person to person.
除了上述的两个测试之外，我的观点（安息日是给圣约群体的一个末世记号）还有另一个意涵。在上面的第12点中，我说到信徒不应该禁绝一些活动，只因为这些活动会让非信徒在安息日工作。这不是说所有让非信徒工作的活动都是合理的理由。而是说，不能只基于这个考量，来评估一些活动是否合适。
In
addition to the two tests above, there is another implication of my view that
the Sabbath is an eschatological sign for the covenant community. In point 12
above, I state that believers should not abstain from certain activities solely
on the ground that such activity may cause unbelievers to work on the Sabbath.
This does not mean that any activity which makes unbelievers work is
legitimate. Rather, it means that this concern cannot be the sole consideration
when evaluating the appropriateness of any given activity.
我的观点会迫使个别的基督徒根据内心做出以下的评估——这个活动是会妨碍、还是促进我在那天的属灵安息？一个明显且具体的应用是：基督徒应该感到能自由地在主日去吃馆子，作为他们安息的一部分。我认为我们的妻子应该特别会感谢这个机会，能从占据她们其他六天的家务事中得到休息。
My
view forces the individual Christian to make such evaluations on internal
grounds - does it hinder or promote my spiritual resting on the day? One
obvious concrete application of this is that Christians should feel free to go
out to eat at a restaurant on the Lord's Day as part of their rest. I should
think that our wives would be particularly appreciative of the opportunity to
rest from some of the domestic labors that occupy them the other six days.
在安息日的事上，教会纪律何时适用呢？有鉴于在集体崇拜之外关于如何圣化安息日必然会有不同的意见，我相信在这个领域，堂会（session）应该容许一些自由。这不是说不应该给一些吩咐。神的子民应当受到圣经原则的教导，但是应该容许个人或家庭自行应用。唯一应该详细说明的具体应用是在七日的头一日与其他圣徒聚集，共同参与集体敬拜的命令。因此，堂会应该为那些弃绝神的子民的集会的人保留使用教会管教的权利。
When
is church discipline appropriate in Sabbath matters? Because of the differences
that inevitably arise regarding Sabbath sanctification outside of corporate
worship, I believe that sessions should allow freedom in this area. This
doesn't mean that no instruction should be given. People should be taught the
biblical principles, but the application should be left up to the individual or
family. The only specific application that should be spelled out is the command
to gather with the saints on the first day of the week for corporate worship.
Therefore sessions should reserve the use of church discipline for those who
forsake the assembly of God's people.
我关心的主要是关于教会的权力，以及在话语事奉中所说的，和透过教会管教所执行的，两者之间的关系。如果牧师在讲道中教导禁绝某事是第四诫必然的意涵，那么，任何在安息日做这件事的人就必须受到管教。宣讲一件事却不照着执行，是在发出自我矛盾的信息。教会所拒绝强制执行的任何道德教训，就是我们所说的没有圣经根据的道德教训。对忠心出席教会，只是没有遵守这些教训的人执行教会管教，是没有圣经根据的；那是把已经得释放的神的子民，重新放回到旧约软弱和乞丐式的元素里面，严厉地强制安息日的规条。
My
main concern has to do with the issue of church power, and the relationship
between what is said in the ministry of the Word and what is implemented by
means of church discipline. [5] If the pastor preaches that abstaining from X
is a mandatory implication of the fourth commandment, it follows that anyone
who does X on the Sabbath may or ought to be disciplined. To preach one thing
and practice another with respect to discipline sends contradictory messages.
Any ethical teaching which the church refuses to enforce is ethical teaching
which we are saying is biblically doubtful. Disciplining members who are
otherwise faithful in church attendance is unwarranted by the New Testament,
and puts the liberated children of God back under the weak and beggarly elements
of the old covenant with its strict enforcement of the Sabbath.
我们不该感到惊讶，充满整个旧约秩序之束缚的灵和密码般的特殊性，已经不是新约安息日的特色了，特别是安息日的严格执行。新约神的子民不再是小孩，需要外在的石版来管制规范他们的行为。我们不再是律法管教下的奴隶；在基督里，我们已经得到国度里儿子的地位（加3：25-26；4：1-7）。因此，神的儿子们有更多的自由，可以决定他们如何分别主日为圣。
We
should not be surprised that the new covenant Sabbath is less characterized by
the spirit of bondage and code-like specificity that stamped the whole old
covenant order and especially its stringent enforcement of the Sabbath. The new
covenant people of God are no longer minors needing the external tablets of
stone to govern and regulate their conduct. We are no longer slaves under the
disciplinarian of the law; in Christ we have taken up our place as sons in the
kingdom (Gal. 3:25-26; 4:1-7). There is therefore much more freedom for the
sons of God to determine how they will sanctify the Lord's Day.
想要详细规定如何守新约安息日的人，是让自己回到摩西律法的束缚当中。这样做就是错失了安息日作为照亮信徒前往天国之路的灯的真正价值。经历并享受此安息日的意义，比起被塔木德的细目所烧尽更为重要，也更有益处。的确，我害怕今天的新清教徒太强调字面上停止劳力与娱乐的诡辩，以致于把安息日丰富的益处倒空，把它变成了工作之约。那些在实际问题上没那么严格，而是用这一天来享受他们在基督里永恒安息之预尝的人，才是真正守安息日的人。
Those
who want detailed legislation for new covenant Sabbath observance are in danger
of putting themselves back in bondage to the Mosaic Law. To do so would be to
miss the real value of the Sabbath as a lamp lighting the believer's way to
heaven. Experiencing and enjoying this eschatological significance of the
Sabbath is far more important, and beneficial, than becoming consumed with
Talmudic details. Indeed, I fear that the neo-Puritans of today so emphasize
the casuistry of the literal cessation from labor and recreation that they are
in danger of emptying the Sabbath of its rich benefits by turning it into a
covenant of works. Those who may be less strict in practical matters, but who
are using the day to enjoy a foretaste of their eternal rest in Christ, are
the
true Sabbatarians.
让人在安息日做和他们日常工作相关的事合理吗？我相信在一些情况下，这样的工作是必要的，以避免经济上的困难。
Is it
ever legitimate for someone to do work related to their regular employment on
the Sabbath? I believe that in some cases, such work may be necessary in order
to avoid financial hardship.
我们如何决定怎样才算是经济困难呢？每个人都必须以自己的良心在上帝面前作出决定。对物质的欲望显然不会是合理的理由。牧师告诫那些似乎有错误优先顺序的人，并无不当。但是如果他们说已经用祷告仔细考虑过这件事，是出于信心的行动，而且如果他们忠心地参与教会，我不认为堂会行使正式的管教是恰当的。即使（或特别是）在可疑的例子中，也应该维护良心的自由。不过，牧师应该鼓励那些觉得他们必须在礼拜天工作的人，尽量安排他们的工作，好让他们能参加例行的教会聚会。
How
do we determine what constitutes financial hardship? Each individual will have
to make those decisions conscientiously before the Lord. A materialistic desire
for wealth obviously would not be a legitimate reason. It would not be inappropriate
for a pastor to admonish those who appear to have the wrong priorities in this
matter. But if they reply that they have prayerfully considered this matter and
are acting in faith, and if they are faithful in church attendance, I do not
believe it would be appropriate for a session to exercise formal discipline.
Liberty of conscience must be preserved even in (or especially in) doubtful
cases. However, pastors should encourage people who feel they must work on
Sundays to schedule their work in such a way that they are not prevented from
regular church attendance.
在安息日应该做哪些积极的事呢？集体敬拜明显是最基本、没有商量的。除了出席教会外，许多灵性的操练，包括私人的和全家一起的操练，对我们在主日享受在基督里属灵的安息也是很有益的。阅读圣经值得大力推荐。我们许多人在平日太忙，很少有时间深入默想神的话。主日提供一个绝佳的机会，坐下来阅读较长篇幅的经文，可以让我们在较广的背景中明白经文，得到裨益，而不是聚焦在简短的一段灵修经文或几句经文上面。例如，一口气把圣经一卷书全部读完，是非常值得的操练。
What
are some positive things we should do on the Sabbath? Corporate worship is
obviously primary and non-negotiable. In addition to church attendance, various
spiritual exercises, both privately and as a family, are also conducive to
enjoying our spiritual rest in Christ on the Lord's Day. Bible reading is
highly commended. Many of us are so busy during the week that we rarely have
much time to meditate deeply on the Word of God. The Lord's Day affords an
excellent opportunity to sit down and read lengthier portions of Scripture,
enabling us to get the rich benefits of seeing the text in its larger context
rather than focusing devotionally on a brief paragraph or handful of verses.
For example, it is a rewarding exercise to read an entire book of the Bible in
one sitting.
主日也提供一个机会教导我们的圣约儿女基本的教义——不只是正式地背诵要理问答，也通过对讲道的讨论，阅读圣经等等来学习。我也鼓励教会成员邀请其他会员和访客，在下午或傍晚到家中团契。如果有机会做慈惠事工（例如，探望无法外出或住在贫民窟的人），也是值得赞扬的。如果你的教会有夜间的崇拜服事，我也建议参加第二堂崇拜，虽然这不是绝对必要，因为圣经并没有吩咐在主日要参加两次崇拜。
The
Lord's Day also affords the opportunity to catechize our covenant children -
not merely in the formal sense of memorizing the catechism, but informally as
well, through discussions about the sermon, the Bible reading, and so on. I
also encourage members of the church to invite other members and visitors over
to their house for afternoon/evening fellowship. If there are opportunities for
good works of mercy (e.g., visiting shut-ins or people on skid row), that is
also to be commended. If your church has an evening service, I would also
recommend attending the second service, although I do not see it as an absolute
requirement, since there is no Scriptural command to attend worship twice on
the Lord's Day.
不过，在某些方面，参加晚间崇拜会让其他事变得困难，例如与其他圣徒的交通，因为时间实在有限（如今，往返教会会花很多时间）。每个个人或家庭必须在主面前好好祷告来做这些决定。想在每个主日做所有的事是很吸引人的想法，但是我们必须记得，身体的休息是属灵休息一个很重要的部分。
In
some ways, however, attending an evening service can make it difficult to do
the other things like catechizing and fellowshiping with the saints, since
there is only so much time in the day (significant commutes to and from church
are also increasingly a factor today). Each individual or family will have to
make these decisions prayerfully before the Lord. It is tempting to want to do
everything every Lord's Day, but we must also keep in mind that physical rest
is a significant part of spiritual rest.
异议二 Objection # 2:
“既然安息日是十诫之一，而十诫是道德律的总结（而所有的人都受道德律的约束），难道不是所有的人也受安息日的约束吗？
"Since
the Sabbath is one of the ten commandments, and since the ten commandments are
a summary of the moral law (and the moral law is binding on all men) - doesn't
it follow that the Sabbath is binding on all men?" [10]
正如我上面所主张的，每周的安息日是神所定旨的，在工作之约下作为末世应许的记号——包括最早的堕落前的与亚当的工作安排（创2：2-3），以及堕落之后，赐给以色列的预表性的修正形式（出31：13-17；结20：12，20）。应许确立了责任。只要安息日所象征的应许有效，守安息日的责任就仍然有效。当应许被收回，责任也自然就撤销了。在这个世代中，安息日的条例只适用于耶稣基督教会的子民，唯有在他们身上，安息日的应许得以第二个亚当里，借着信心实现了。
As I
have argued above, the weekly Sabbath was ordained by God to be a sign of the
eschatological promise offered under the covenant of works, both in the
original pre-fall works arrangement with Adam (Gen. 2:2-3), and in the
post-fall, typologically modified form given to Israel (Exodus 31:13-17; Ezek.
20:12, 20). Promise establishes duty. Wherever the promise signified by the
Sabbath remains, the duty of observing the Sabbath remains. Wherever the
promise is withdrawn, the duty is likewise withdrawn. The only people to whom
the Sabbath ordinance applies in the present age is the church of Jesus Christ,
in whom alone the Sabbath promise is realized by faith in the second Adam.
我们必须特别注意关于摩西律法的安息日的启示，它回头照明了创世的安息。摩西律法的安息日是耶和华“赐给”以色列子民的（出16：29），作为耶和华和祂圣约子民间圣约关系的记号。“你们务要守我的安息日；因为这是你我之间世世代代的证据，使你们知道我耶和华是叫你们成为圣的……这是我和以色列人永远的证据。”（出31：13，17）
Special
attention should be paid to the revelation concerning the Mosaic Sabbath, which
in turn sheds its backward light on the original creation Sabbath. The Mosaic
Sabbath is expressly said to have been "given" (Exod. 16:29) by
Yahweh to the people of Israel to be a sign of the covenant relationship
between Yahweh and his covenant people. "You shall surely observe My
sabbaths; for this is a sign between Me and you throughout your generations,
that you may know that I am the LORD who sanctifies you … It is an everlasting
sign between Me and the sons of Israel" (Exod. 31:13, 17).
这种语言和其他的圣约记号——彩虹（创9：12）和割礼（创17：10-11）——是平行的，都说是个别圣约的记号。只有合法承受圣约及其祝福的一方，才需要遵守这个圣约的记号。彩虹是普世的记号，因为它是神和地上所有的活物之间，普遍恩典之约的记号。然而，割礼的记号是只给亚伯拉罕之约里的成员的，那是要在基督里才会应验的救赎应许。未受割礼的人，事实上是从圣约团体被剪除的人。很清楚地，以安息日作为记号的摩西之约，不是与所有的世人立的，只是与得赎的以色列群体所立的，神拯救他们脱离埃及，以成就祂对亚伯拉罕的应许。
This
language is parallel to other covenantal signs - the rainbow (Gen. 9:12) and
circumcision (Gen. 17:10-11), both of which are said to be signs of their
respective covenants. In no case is the covenant sign to be kept by anyone who
is not a rightful party to the covenant and its blessings. The rainbow is a
universal sign, because it is the sign of the covenant of common grace between
God and every living creature on the earth. The sign of circumcision, however,
is given only to those who are party to the Abrahamic covenant of redemptive
promise to be fulfilled in Christ. Those who are not circumcised are in fact to
be cut off from the covenant community. It is clear that the Mosaic covenant,
of which the Sabbath was the sign, was not made with the world at large, but
only with the redeemed community of Israel whom God had delivered out of Egypt
in fulfillment of his promise to Abraham.
此外，请思考这个额外的声明，即安息日是神赐给以色列的，好让神的子民可以“知道我耶和华是叫你们成为圣的”（出31：13）。和以西结书平行的声明比较，在那里重述了出埃及的事件：“又将我的安息日赐给他们，好在我与他们中间为证据，使他们知道我耶和华是叫他们成为圣的。”（结20：12）“以我的安息日为圣。这日在我与你们中间为证据，使你们知道我是耶和华你们的神。”（20节）“叫他们成为圣”（santify）这个词，原先是用在创2：2-3。神把第七日分别为圣，作为特别而神圣的日子，和其他六天分别出来。如此，当以色列在日后将安息日“分别为圣”，守圣日的时候，以色列也被耶和华“分别为圣”，把他们和周围渎神的国家分别开来。正如割礼的记号把亚伯拉罕的后裔分别出来，安息日的记号也在列国面前把以色列分别为圣。
Furthermore,
consider the additional statement that the Sabbath is given to Israel so that
God's people might "know that I am the LORD you sanctifies you"
(Exod. 31:13). Compare the parallel statements in Ezekiel, where the initial
exodus complex of events is being recounted: "Also I gave them My sabbaths
to be a sign between Me and them, that they might know that I am the LORD who
sanctifies them" (Ezek. 20:12); "Sanctify My sabbaths; and they shall
be a sign between Me and you, that you may know that I am the LORD your
God" (v. 20). The term "sanctify" was originally used in Gen.
2:2-3. God sanctified the seventh day to be a special and holy day, set apart
from the other six. Thus, when Israel later "sanctifies" the Sabbath
day by keeping it holy, Israel too is "sanctified" by the LORD and
set part from the profane nations around it. Just as the sign of circumcision
set the covenant seed of Abraham apart, so the sign of the Sabbath sanctifies
Israel in the sight of the nations.
这些释经的资料对我们的诠释有很重要的意涵，不只是第四诫，而是十诫的整体。它们会让我们怀疑长久以来的看法，认为十诫的每一诫都是根源于神永恒的道德旨意。除了第四诫本身，十诫的许多方面都是直接针对圣约群体的（例如，出20：2，5-6，7，8-11，12下）。的确，十诫和与以色列在西乃山所立的约之间的关联十分紧密，以至于在圣经中，十诫经常被称为约的本身（出34：28；申4：13；5：2以下；9：9-11；王上8：9）。可以说，整个十诫是只限于圣约群体的。十诫的序言为世界划定了一个界限，把接下来的规条
These
exegetical data have important implications for one's interpretation, not just
of the fourth commandment, but of the Decalogue as a whole. They call into
question the long-standing opinion that each of the ten commandments is rooted
in the abiding moral will of God. In addition to the fourth commandment itself,
numerous aspects of the Decalogue are directed specifically to the covenant
community (e.g. Exod. 20:2, 5-6, 7, 8-11, 12b). Indeed, so intimate is the
connection between the Decalogue and the covenant made with Israel at Sinai,
the ten commandments are frequently referred to in Scripture as the covenant
itself (Exod. 34:28; Deut. 4:13; 5:2ff; 9:9-11; 1 Kings 8:9). There is a sense
in which the entire Decalogue was limited to the covenant community only. The
preamble to the Decalogue places a covenantal limiter on the Decalogue,
grounding the stipulations that follow in the historically particular act of
redemption at the exodus. [11]
我们不可隐瞒此日益增多的解经资料，即使这意味着必须重新思考我们所珍爱的传统。另一方面，假设所有的证据都指向十诫的圣约本质，我们也必须承认，除了第四诫之外，其余的九个诫命的确构成了神道德旨意的总结——虽然是一预表性的圣约的形式（例如，第五诫中所应许的在迦南地上的长寿）。虽然我们不能说十诫本身对所有人类都有约束力，我们仍然可以说这九个诫命与神在被造界和良心中所启示的道德旨意是重迭的。
We
must not suppress the force of this mounting exegetical data, even if it means
we must rethink cherished traditions. On the other hand, granting all of this
evidence pointing to the covenantal nature of the Decalogue, we must also
recognize that, with the exception of the fourth commandment, nine of the
commandments do constitute a summary of God's moral will - albeit in
typological-covenantal form (as seen, for example, in the fifth commandment's
promise of long life in the land of Canaan). Although we cannot say that the
Decalogue per se is binding on all men, it is certainly legitimate to say that
nine of the ten commandments overlap with the moral will of God revealed in
creation and conscience.
第四诫为什么是十诫中唯一不是以神的道德旨意作根据的？摩西律法（十诫是其总结，写在石版上）的目的不是为了提供一个超越时间的永恒诫命的清单，约束所有的人，而是作为圣约的细节，以及乐园中亚当的考验，在预表意义上的重新制定（typological
re-enactment）。安息日被包括在十诫中，正是为了象征安息日是工作之约，以色列如今在迦南地是在一个考验期（诗篇95篇，“我的安息”）。以色列是在工作之约的背景下，才顺服其他九个诫命的 。
Why
is the fourth commandment the only commandment of the ten that is not grounded
in the moral will of God? The purpose of the Mosaic Law (of which the Decalogue
was the summary, written on tablets of stone) was not to provide a timeless
list of eternal commands binding on all men, but to function as a covenantally
particular and typological re-enactment of Adam's probation in the garden. The
Sabbath is included in the Decalogue precisely in order to signal that this is
the covenant of works, and that Israel is now on probation in the land
("My rest" – Psalm 95). Israel's obedience to the other nine
commandments is functioning within the context of the covenant of works.
传统的解释是正确的：十诫与摩西律法其余的部分显然是分开的。摩西律法的整体并不像十诫，是神的手指亲自写在石版上的，并放置在约柜当中。它的独特性也在于它并未包含任何关于献祭、洁净与不洁净的区别之仪式或敬拜的立法。神似乎特别看重十诫，有如神要对以色列说：“这些是真正重要、最关键的诫命；其余的只是应用，或包含在这里的原则的执行，或者只是积极的法律。”
The
traditional explanation is on the right track: the Decalogue is clearly set
apart from the rest of the Mosaic legislation. Unlike the rest of the Mosaic
corpus of laws, the Decalogue was written directly by the finger of God, on
tablets of stone, and placed inside the ark of the covenant. It is unique also
in that it does not contain any ceremonial or cultic legislation pertaining to
sacrifice, the clean and unclean distinction, etc. There seems to be a divine
spotlight on the Decalogue, as if God wanted to say to Israel, "Here are
the really important and crucial commandments; the rest is either application
and outworking of the principles contained here, or else mere positive
law."
不错。但是我们如何解释十诫中独特的预表元素：应许在迦南地的长寿；附加在第二诫上的咒诅的惩罚；第七天的安息，等等？十诫是专属于圣约的，是亚当的工作之约（有关以色列国的拣选与产业，其考验的本质）在预表上的重新制定，解释了传统的解释所涵盖的一切。它解释了：(1) 十诫为什么看起来主要是“道德”律（因为对亚当的工作之约的重新发布，理应把根源于神的本性的创世伦理核心奉为神圣）；以及 (2) 为什么十诫也包含上面提到的预表的元素（因为它是亚当工作之约在预表上的重新发布，以色列长久居住在迦南地，是我们在天上最终的、末世产业的图画）。如此，这就解释了第四诫为何在十诫中是独特的，只有圣约社群才受它的约束。作为工作之约的记号，第四诫理当属于工作之约总结的条列之一。
Good.
But how do we then account for the unique typological elements in the
Decalogue: the promise of long life in the land; the curse sanction added to
the second commandment; the seventh day rest, etc.? The view that the Decalogue
is a covenantally specific, typological reenactment of the Adamic covenant of
works, pertaining to the probationary nature of Israel's national election and
inheritance accounts for everything that the traditional explanation covers,
plus the features it can't explain. It explains (1) why the Decalogue seems to
be mainly "moral" law (because a republication of the Adamic covenant
of works ought to enshrine the core creation ethic rooted in God's nature), and
(2) why the Decalogue also contains the typological elements mentioned above
(because it is a typological republication of the Adamic covenant of works in
which Israel's tenure in the land is a picture of our ultimate, eschatological
inheritance in the heavenly places). This then explains why the fourth
commandment is unique among the ten commandments in that it is binding only on
the covenant community. As the sign of the covenant of works, the fourth
commandment rightly belongs amid the stipulations in which the covenant of
works is summarily comprehended. [12]
在神赐下摩西律法之前，安息日对神的子民有约束力吗？创世记和埃及记中，没有任何暗示说在摩西之前的圣约群体，在亚当堕落之后遵守（或被要求遵守）安息日。堕落之后第一次提到安息日是在出埃及记16：22-30，在那里，神教导以色列人在第六天要收取双倍的吗哪，好让他们能守安息日为圣。这段叙述暗示，以色列人先前并不知道或遵守安息日，因为即使神吩咐他们不要在安息日去找吗哪，“百姓中[仍然]有人出去收，什么也找不着。”（27节）
Was
the Sabbath in force for the people of God prior to the giving of the Mosaic
Law? There is no hint in the books of Genesis or Exodus that the pre-Mosaic
covenant community observed (or was required to observe) the Sabbath after the
fall. The first mention of the Sabbath after the fall is Exodus 16:22-30, where
the Israelites are instructed to gather twice as much manna on the sixth day so
that they may keep the Sabbath day holy. The narrative suggests that the people
did not previously know or practice the Sabbath, for even after they were
instructed not to look for manna on the Sabbath, "some of the people went
out to gather, but they found none" (v. 27).
此外，我们也可以诉诸更广的神学考量。在罗马书5：12-14，保罗暗示在堕落之前与亚当所立的工作原则，在摩西时期重新出现。因此，“从亚当到摩西”是救赎历史中一个独特的时期，这不是由工作原则所管制的时期，而是受原先创3：15福音的应许所管制的时期。这应许在接下来的神与挪亚和亚伯拉罕的圣约关系中得到了扩张。因为第七天的安息日，是神在工作之约中赐给亚当的末世进展的圣约记号，神的子民在亚当堕落之后去遵守安息日，就是不恰当的——直到工作的原则在以色列留存在迦南地之预表层面，重新被颁布为止。
In
addition, we may also appeal to broader theological considerations. In Romans
5:12-14, Paul implies that the works principle originally established with Adam
before the fall reappeared in the Mosaic economy. "From Adam until
Moses" is therefore a distinctive epoch in redemptive history, an epoch
governed not by the works principle but by the original gospel promise of Gen.
3:15, subsequently expanded in God's covenantal revelation to Noah and Abraham.
Because the seventh-day Sabbath was a covenantal sign of the eschatological
advancement offered to Adam in the covenant of works, it would not have been
appropriate for the people of God after the fall to observe the Sabbath until
the works principle is re-enacted on the typological layer of Israel's
retention of the land.
虽然安息日的记号本身，在摩西律法之前没有赐给圣约团体，在摩西之前的神的子民的确借着祭坛的敬拜把自己分别出来，归给神。我们从一开始就看到这点：“有一日，该隐拿地里的出产为供物献给耶和华；亚伯也将他羊群中头生的和羊的脂油献上。”（创4：3-4）（注13）敬虔的世系以此特色为人所知，他们建造祭坛，并求告耶和华的名（创4：26）。不过，此祭坛的敬拜似乎只是偶尔才举行的，不是每周一次，或有任何正式的循环。不定时地，耶和华会向祂的仆人显现，或拯救他们，而他们会借着建造祭坛并献祭给耶和华，来记念这些事件（例如，创12：7-8；13：18；21：33；26：24-25；28：20-22；33：18-20；35：3，7）
Although
the Sabbath sign per se was not given to the covenant community until the
coming of the Mosaic Law, the pre-Mosaic people of God did consecrate
themselves to God by means of altar worship. We see this from the very
beginning: "It came about in the course of time that Cain brought an
offering to the LORD of the fruit of the ground. Abel, on his part, also
brought of the firstlings of his flock and of their fat portions" (Gen.
4:3-4). [13] The godly line were known by this distinctive, that they built
altars and called upon the name of the LORD (Gen. 4:26). However, this altar
worship seems to have been conducted on an occasional basis, not once a week,
or on any other formal cycle. From time to time, the LORD appeared to his
servants, or granted them some deliverance, and they would commemorate these
occasions by building an altar and offering sacrifices to the LORD (e.g., Gen.
12:7-8; 13:18; 21:33; 26:24-25; 28:20-22; 33:18-20; 35:3, 7).
与其他立场比较
Comparison
with other positions
A. 威敏思特信仰告白
A.
The Westminster Confession
威敏思特信仰告白21：7说：“一般而言，把适当的时间分别出来敬拜上帝，乃是自然之理；同样，上帝在圣经中用一种积极的、道德的、永久的诫命，特别指定七日的一日为安息日，要万世万代的人都向祂遵守此日为圣日。这圣日从世界的起头到基督的复活都是一周的末一日；从基督的复活起，改为一周的第一日，在圣经中称为主日，而且要持守它作为基督徒的安息日，直到世界的末了。”
The
Westminster Confession XXI:7 states: As it is the law of nature, that, in
general, a due proportion of time be set apart for the worship of God; so, in
his Word, by a positive, moral and perpetual commandment binding all men in all
ages, he hath particularly appointed one day in seven, for a sabbath, to be
kept holy unto him: which, from the beginning of the world to the resurrection
of Christ, was the last day of the week; and, from the resurrection of Christ,
was changed into the first day of the week, which, in Scripture, is called the
Lord's day, and is to be continued to the end of the world, as the Christian
sabbath.
如果这篇论文所提出的释经是正确的，安息日是“积极的、道德的、永久的诫命……要万世万代的人都向祂遵守……”就是不符合圣经的。我的意见是信条必须修正，使它符合圣经的教导，即安息日是给圣约群体的末世记号。
If
the exegesis presented in this paper is correct, the statement that the Sabbath
is "a positive, moral and perpetual commandment binding all men in all
ages" is not Scriptural. I am of the opinion that the Confession ought to
be revised to bring it into line with the Scriptural teaching that the Sabbath
is an eschatological sign for the covenant community.
“一般而言，把适当的时间分别出来敬拜上帝，乃是自然之理”这个陈述是对的。但是遵守每周的休息日，和要求把一天分别出来敬拜神是不同的。每周的休息日也许和指定给圣约群体的敬拜刚好在同一天，但是安息日本身是一个末世记号。这个记号包含了明确的安息之应许，这应许是赐给得此记号的子民的（来4：9）。
The
statement that "it is the law of nature, that, in general, a due
proportion of time be set apart for the worship of God" (WCF XXI:7) is
true. But the observance of a weekly day of rest is not the same thing as the
requirement to set aside time for the worship of God. A weekly day of rest may
coincide with the appointed worship of the covenant community, but the Sabbath
per se is an eschatological sign containing an express promise of rest to those
who are given the sign (Heb. 4:9).
我对上述段落的后半没有异议：“这圣日从世界的起头到基督的复活都是一周的末一日；从基督的复活起，改为一周的第一日，在圣经中称为主日，而且要持守它作为基督徒的安息日，直到世界的末了。”对我来说，这似乎是个非常平衡且合乎圣经的陈述。不过，我对这个陈述背后的释经，并不完全同意。例如小要理问答，问答58：
I
have no problem with the second half of the above paragraph: "which, from
the beginning of the world to the resurrection of Christ, was the last day of
the week; and, from the resurrection of Christ, was changed into the first day
of the week, which, in Scripture, is called the Lord's day, and is to be
continued to the end of the world, as the Christian sabbath." That is a
very balanced and biblical statement it seems to me. However, I'm not in
complete agreement with all of the exegesis that stands behind that statement.
Consider Shorter Catechism question 58:
58问：第四条诫命吩咐什么？
答：第四条诫命吩咐人将圣经所规定的时日都向上帝守为圣；祂特意指定七日内一整天叫人向祂守为圣安息日。
Q.
What is required in the fourth commandment?
A.
The fourth commandment requireth the keeping holy to God such set times as he
hath appointed in his Word; expressly one whole day in seven, to be a holy
sabbath to himself.
威敏思特圣徒的意思是，第四诫只是定出比例：“七日内一整天”守为圣安息日，归给神。但是出埃及记20：9-11清楚命令要守第七日。第七日安息日者在这点上是更忠实的释经者。虽然他们错过了救赎历史，从旧约到新约的转换，但是他们正确地解释了第四诫命的本身。然而，第七日安息日者与第一日安息日者都犯了错，把十诫视为“公义的完美准则”，约束着所有的人，包括新约神的子民。第一日安息日者是把第四诫重新解读来避免守第七日，以为仅仅是定出比例，这个误导的尝试，理应让他们重新思考这个前提，即把十诫当作是超越时间的道德律法的总结。
According
to the Westminster divines, the fourth commandment only sets forth the ratio -
"expressly one whole day in seven" is to be kept as a holy Sabbath
unto the Lord. But Exodus 20:9-11 clearly requires seventh day observance. The
seventh-day Sabbatarians are more faithful exegetes at this point. Although
they miss the redemptive historical shift that occurred in the transition from
the old covenant to the new, they correctly interpret the fourth commandment
itself. The seventh-day Sabbatarians and the first-day Sabbatarians both err,
however, in viewing the ten commandments as "a perfect rule of
righteousness" binding on all men, including the new covenant people of
God. The misguided attempt on the part of first-day Sabbatarians to avoid
seventh-day observance in the new covenant age by re-interpreting the fourth
commandment as merely setting forth the ratio ought to have pushed them to
reconsider the premise that the ten commandments are a summary of the timeless
moral law of God.
也许威敏思特圣徒在处理第四诫时最严重的错误，是他们似乎在暗示，无论安息日是在周六或周日，都没有差别。其意涵似乎是虽然日子改了，安息日的本质并没有变化。改日子只是外在施行的表面，这就模糊了旧约安息日内在的工作原则（工作，然后休息）和新约主日的信心原则（休息，然后工作）之间的强烈对比。
Perhaps
the gravest error in the divines' handling of the fourth commandment is that
they seem to suggest that it doesn't make much difference whether the Sabbath
is observed on Saturday or Sunday. The implication seems to be that while the
day may have changed, the nature of the Sabbath itself has not. The change of
day is a superficial matter of outward administration, thus blurring the sharp
contrast between the works principle inherent in the old covenant Sabbath
(work, then rest) and the faith principle inherent in the new covenant Lord's
Day (rest, then work).
在清教徒对安息日的看法中，新约的安息日没有什么“新意”。它只是同一个旧约的安息日改换到周日而已。以一个欣赏圣经救赎历史本质的人来说，我相信这个做法是不足的。在这个议题上，正确地从救赎历史思考这个问题，会迫使我们考虑此改变的意义，即从旧约时期过渡到新约时期，从以色列应该守的工作之约，过渡到基督已经成就的工作之约。
In
the Puritan view of the Sabbath there is nothing "new" about the new
covenant day of rest. It is just the same, old covenant Sabbath, shifted to
Sunday. As one who has come to appreciate the redemptive historical nature of
the Scriptures, I believe this approach is deficient. A proper redemptive
historical consideration of this subject demands that we consider the
significance of the change in terms of the epochal transition from the old
covenant to the new, from a covenant of works to be kept by Israel, to the
covenant of works fulfilled by Christ.
此外，信仰告白倾向于把安息日的诫命贬低到“何时”敬拜，如此就忽略或减低了安息日的末世意义。并不是只有我一个人发现到威敏思特标准所呈现的安息日的弱点。
In
addition, the Confession tends to reduce the Sabbath command to the issue of
the "when" of worship, thus ignoring or downplaying the
eschatological significance of the Sabbath. I am not alone is detecting a
weakness in the presentation of the Sabbath in the Westminster Standards.
美国正统长老会的总会（OPC General Assembly）安息日委员会的报告同样指出，威敏思特标准缺乏关于安息日之末世意义的教导：
The
OPC General Assembly Report of the Committee on Sabbath Matters points out the lack
of any teaching on the eschatological significance of the Sabbath:
每周的安息日是末世的记号。这个真理是希伯来书3：7-4：13教导的中心，也是整个圣经关于安息日的教导最基本的，但是这个真理在威敏思特信条和要理问答中，并没有表达出来。原因似乎是因为信仰标准提到安息日的诫命，主要的考虑是它对公众和私下敬拜更具体的事的意义。
The
weekly Sabbath is an eschatological sign. This truth, central to the teaching
of Hebrews 3:7- 4:13 as well as fundamental to the entire biblical revelation
concerning the Sabbath, does not find expression in the Westminster Confession
of Faith and Catechisms. The reason for this would appear to be that the
Standards mention the Sabbath commandment primarily in terms of its bearing on
the more specific matter of public and private worship.
我怀疑此非末世性的安息日的看法，是信仰告白的作者们认为安息日也适用于非信徒的一部分原因。如果你一开始就把安息日定义为只是把一天分别出来敬拜上帝，这么说就是合理的，因为所有的人都有义务要敬拜上帝，所以他们也有义务把一天分别出来，尽这个责任。威敏思特圣徒所承继的、教会改教家的中世纪基督国度的神治国家观念，在这个想法中，扮演了一个角色。社会中所有的人都有义务要参加公众敬拜。安息日仅仅是所有的社会必须“停摆”的一天，以确保（透过“蓝色律法”的立法）所有的人都参加公众敬拜。
I
suspect that this non-eschatological view of the Sabbath is part of the reason
why the authors of the Confession thought that the Sabbath was applicable to
the unbeliever. If you begin by defining the Sabbath as a day set aside for the
worship of God, it makes sense to argue that, since all men are obligated to
worship God, they are obligated also to set aside the day in order to fulfill that
duty. The medieval, theocratic notion of Christendom that the divines inherited
from the magisterial reformers undoubtedly played a role in this thinking. All
of society has an obligation to attend public worship. The Sabbath is merely
the day when all of society must "shut down" in order to ensure (by
means of "blue law" legislation) that public worship is attended by
all.
然而安息日最基本的是末世安息的记号，敬拜只是这个末世安息已经实现的层面，很显然，安息日只属于那些靠信心进入此安息的人。这让我们对教会的敬拜有更准确的看法。敬拜不是一个以创造为根据的社会责任，而是整个教会的圣约聚会，兼具战斗性和胜利的喜悦，有在天上无数的天使，以及被立为安息日的王的主耶稣基督的陪伴。在教会与社会，神的城与人的城之间有准确的区分，会使我们对敬拜和安息日有更崇高的看法。的确，安息日就成为圣约的记号，把神的子民从世界中分别出来，彰显教会是客旅，不是为这个将要过去的世代而活，而是为了将要来的世代的荣耀而活。
But
if the Sabbath is fundamentally a sign of our eschatological rest, with worship
being a realized dimension of that eschatological rest, it becomes clear that
the Sabbath belongs only to those who are entering that rest by faith. This in
turn sharpens our view of what is really taking place in the church's worship.
Worship isn't a societal duty grounded in creation, but a covenant meeting of
the whole church both militant and triumphant, accompanied by myriads of
angels, with the Sabbath-enthroned Lord Jesus Christ in heaven. A sharper
distinction between church and society, between the city of God and the city of
man, leads to a much more exalted view both of worship and of the Sabbath.
Indeed, the Sabbath then becomes a sign of the covenant which distinguishes
God's people from the world, demonstrating that the church is a pilgrim people
living not for this passing age, but for the glory of the age to come.
B. 欧陆看法
B.
The Continental View
海德堡要理问答，问答103：
Heidelberg
Catechism, question 103:
问：神在第四条诫命里命令什么？
Q.
What does God require in the fourth commandment?
答：第一，我要尽我在福音上和学校里的职责；我应当殷勤上教会，特别是在安息日，学习神的话语，使用圣礼，在会众前求告神，并周济贫穷。第二，我一生的日子要止息作恶，让主用祂的灵在我里面工作，这样，今生便开始了永恒的安息。
A.
First, that the ministry of the gospel and Christian education be maintained,
and that I diligently attend church, especially on the Lord's day, to hear the
Word of God, to participate in the holy Sacraments, to call publicly upon the
Lord, and to give Christian service to those in need. Second, that I cease from
my evil works all the days of my life, allow the Lord to work in me through his
Spirit, and thus begin in this life the eternal Sabbath.
就做法而言，我的看法基本上相同，因为我把重点放在集体敬拜上。我同意欧陆的看法，对新约信徒来说，安息日诫命最基本的责任是殷勤地参加教会，聆听神的话，并参加圣礼。新约中所有提到主日或七日第一日的经文，总是提到透过神的道与圣礼，与复活基督的相交（路24：1，13-53；约20：19-29；徒10：41；20：7；林前16：2；启1：10）。
In
terms of practice, my view is basically the same, since I want to place the
accent on corporate worship. I agree with the continental view that the
fundamental duty of the Sabbath command for the New Testament believer is
fulfilled by diligently attending church to hear the Word of God and
participate in the sacraments. In every passage where the New Testament
mentions the Lord's day or the first day of the week, it is always with
reference to fellowship with the risen Christ by means of the Word and the
sacrament (Luke 24:1, 13-53; John 20:19-29; Acts 10:41; 20:7; 1 Cor. 16:2; Rev.
1:10).
除了此焦点（即安息日的圣化是以集体敬拜为中心）外，我也同意欧陆的看法，没有要求新约教会遵守旧约安息日的严厉要求。清教徒之安息日的教义，强调字面的休息，不可从事休闲娱乐和其他的文化活动。相对的，欧陆观点把旧约所要求的安息“属灵化”。不再从字面上停止世界的工作和休闲（如同清教徒的安息日一样），而是纯粹在基督里属灵的安息。
In
addition to this focus on the centrality of corporate worship in Sabbath
sanctification, I also agree with the Continental view in not bringing the new
covenant church under the more stringent requirements of the old covenant
Sabbath. The Puritan doctrine of the Sabbath includes a strong emphasis on
literal resting from labor, recreation, and other cultural activity. The
Continental view, by contrast, "spiritualizes" the rest required in
the old covenant. It is no longer a literal ceasing from worldly employments
and recreations, as in the Puritan Sabbath, but a purely spiritual rest in
Christ.
当然，清教徒不会把这件事看作非彼即此的命题，也强调从世界的工作休息是我们享受在基督里属灵安息的一种方式。但是我相信欧陆的看法部分是正确的，它强调、并把信徒属灵的安息放在最优先的地位。这符合救赎历史的进展，从以色列在迦南地的生活，到新约在基督里所享受的安息。
Of
course, the Puritans would not have viewed the matter as an either/or proposition,
and would have wanted to stress that resting from worldly employments is one
means by which we enjoy our spiritual rest in Christ. But I believe the
Continental view is partially on the right track in placing the accent and
priority on the believer's spiritual rest. This is in keeping with the
progression of redemptive history from Israel's life in the land to the new
covenant's enjoyment of rest in Christ.
然而，欧陆的看法恰恰在这点上也有一个重大的错误：我们该休息停止的工作被认为是邪恶的。这来自对希伯来书4：10；9：14；马太福音11：28-30的误解。这种解释的结果是，对基督徒来说，每一天都是在基督里的安息日的安息。
However,
the Continental view suffers from a major flaw right at this point: the works
from which we are to rest are considered to be our evil works. This is based on
a misunderstanding of Heb. 4:10; 9:14; Matt. 11:28-30. The result of this
interpretation is that every day is a Sabbath rest in Christ for the Christian.
But this makes non-sense out of the Sabbath command.
因为创世时安息日的律例是：停止那些在其他的六日所做的合法的事。因此，虽然我对欧陆的看法基本上是同情的，至少是作为清教徒“摩西化”倾向的一种选择，我主张我们的安息有一个层面是从其他六日中合法的事情上休息。这和下面的观念完全吻合：安息日是每周的提醒，提醒我们在末世成全时的永恒安息，因为我们在末世成全时将要进入的安息（每一周的安息日的安息）是一个记号；它不只是从罪恶中休息（虽然这也包括在内），而是在这个邪恶的世代中，从我们客旅的劳苦工作中得到休息。
For
the Sabbath ordinance at creation was a resting from things that are lawful on
the other six days. Therefore, in spite of my fundamental sympathy for the
Continental view, at least as an alternative to the "Mosaicizing"
tendency of the Puritan Sabbath, I maintain that there is an aspect of our rest
which involves resting from things that are lawful on the other six days. This
fits in perfectly with the idea that the Sabbath is a weekly reminder of our
eternal rest in the consummation, for the rest that we shall enter at the
consummation, and of which the weekly Sabbath is a sign, is not a rest from sin
merely (though that is included) but a rest from our pilgrim travails in this
present evil age.
欧陆看法的另一个弱点（我个人的意见觉得这个弱点造成它最终的无效）是，它没有能欣赏这个意涵，即把安息日作为创世律例（创2：2-3；出20：11）。既然欧陆立场没有把安息日解释为创世的律例，而是作为礼仪律法的一部分，安息日严格来说，在新约中已经被废止了。
Another
weakness of the Continental view - in my opinion, this weakness constitutes its
ultimate invalidation - is that it fails to appreciate the implications of the
Sabbath as a creation ordinance (Gen. 2:2-3; Exod. 20:11). Since the
Continental position interprets the Sabbath not as a creation ordinance but as
part of the ceremonial law, the Sabbath strictly speaking has been abrogated in
the new covenant.
其含意是，主日作为基督徒敬拜的日子只属于教会的权柄。教会大可以选择另外一天，或甚至不同的每周的循环。最终，教会把基督徒的礼拜天设立为敬拜的日子，主要是受这两件事的引导：1) 教会需要有一天来敬拜，以及 2) 需要有一天进行福音与基督教教义的宣导（以“尽我在福音上和学校里的职责”）。
The
implication is that the Lord's Day as the day of Christian worship is of
ecclesiastical authority only. The church could have chosen another day, or
even a different weekly cycle. Ultimately, the church's establishment of the
Christian Sunday as a day of worship is guided primarily by the church's need
for a day of worship and for the propagation of the gospel and Christian
doctrine ("that the ministry of the gospel and Christian education be
maintained").
对比之下，我相信因为它是根源于创造的末世指标，在新约中（七日的第一日）守安息日就是圣约的要求。在最早的圣约中所提供的安息日的安息，已经由新约中的第二个亚当，透过祂的复活/升天为我们完成了。教会不只可以，也必须要在一周的第一天把它分别出来敬拜神，进到天上神治的基督的安息（heavenly theocratic
Sabbath of Christ），这是圣约所要求的，客旅教会的末世目标之每周的记号。
By
contrast, I believe that, because it is an eschatological pointer grounded in
creation, observance of the Sabbath in the new covenant (on the first day of
the week) is covenantally demanded. The Sabbath rest offered in the primeval
covenant has been achieved by the Second Adam in the new covenant via his
resurrection/ascension. The church not only may but must set aside the first
day of the week for worship in order to enter into the heavenly theocratic
Sabbath of Christ, as a covenantally demanded weekly sign of the pilgrim
church's eschatological goal.
基督的复活，以及我们与祂一同复活，是永恒中最后安息之确立的形式（inaugurated form）。清教徒的教义，相对于欧陆的看法，正确地指出释经的证据，即摩西之约的安息日追溯到创世的律例，因此正确地显明第四诫不只是仪式性的。欧陆的看法，相对于清教徒的看法，正确地指向释经的证据，即基督徒的安息日主要是在基督里属灵的安息，因此正确地显明主日不只是把摩西之约的安息日调换到一周中另一处。
The
resurrection of Christ, and our co-resurrection with him, is the inaugurated
form of the final Sabbath in eternity. The Puritan doctrine, as over against
the Continental, rightly points to the exegetical evidence that the Mosaic
Sabbath reaches back to the creation ordinance, thus correctly demonstrating
that the fourth commandment is not merely ceremonial. The Continental view, as
over against the Puritan, rightly points to the exegetical evidence that the
Christian Sabbath is a primarily spiritual rest in Christ, thus correctly
demonstrating that the Lord's Day is not merely the Mosaic Sabbath moved to a
different position in the week.
清教徒的看法没有看出安息日的末世意义，因此无视于当末世到达其在基督里最后的应验时，必然会发生的巨大变化。欧陆看法正确地觉察到安息日在末世时的意义，但是由于它没有把末世和创世的工作之约联系起来，信徒在基督里的安息日的安息是纯粹的“已经到来”，而未受寄居者对“尚未完全”之盼望的考验。
The
Puritan view fails to recognize the eschatological significance of the Sabbath,
and thus is blind to the dramatic changes that of necessity occur when that
eschatology reaches its definitive fulfillment in Christ. The Continental view
rightly senses the eschatological significance of the Sabbath, but due to its
failure to link that eschatology to the creational covenant of works, the
believer's Sabbath rest in Christ is pure "already," untempered by
the pilgrim's longing for the "not-yet."
C. 克莱恩教授的看法
C.
Professor Meredith Kline
克莱恩教授的圣约-圣经神学向前指出一条路，从这个两个传统中发展出一些积极的洞见，在安息日的范畴中，促进教会的思维与做法。以上我所写的，显然都是根据克莱恩基本的取向——虽然我还有一些保留，会在下面加以阐明。
The
covenantal-biblical theology of Meredith Kline points the way forward for
developing the positive insights of both traditions in order to advance the
church's thinking and practice in the area of the Sabbath. All that I have
written above is obviously rooted in Kline's basic approach, though I do have
some reservations, as will be clear in what follows.
简言之，克莱恩对安息日教义的独特贡献和他对敬拜与文化（cult and culture）的观念有关。克莱恩看到“工作然后休息”的模式是一个神治政体的观念。在这个观念中，我们（在神治政体的背景下）停止文化工作（按：即在安息日不从事文化活动）是为文化工作盖上了戳记，在神治国度的背景中，以末世的取向，即借着最终参与到神永恒的安息日的安息，朝向末世的成全。
In a
nutshell, Kline's unique contribution to the doctrine of the Sabbath relates to
his conception of cult and culture. Kline sees the pattern of "work
followed by rest" as a theocratic concept, wherein one's resting from
cultural labors stamps that cultural labor, within a theocratic context, as
eschatologically oriented, that is, as bound for eschatological consummation by
means of ultimate participation in the eternal Sabbath rest of God.
很显然地，这只适用于堕落以前，以及摩西的神治国家。如今，在教会时代，所有的文化活动是普遍恩典领域的一部分，不再具有末世的取向。从我们的文化工作中安息（在主日停止文化工作），标示出普遍恩典的活动。这些活动在主再来时，连同安息日完满成全（Sabbatical
consummation）的伪记号，注定会一起消亡。
Obviously
this applied only in the pre-fall theocracy and the Mosaic theocracy. Now, in
the church age, all cultural activity is part of the common grace arena and is
no longer eschatologically oriented. To rest from one's cultural labors now
would be to mark common grace activity, which is destined to perish at the
parousia, with the false sign of Sabbatical consummation.
然而，这并不表示教会在她的经验中，没有神治国家的层面。反而，神治国度已经转移到天上，基督所在之处，祂坐在天上的宝座，在祂庄严的安息日的安息当中。因为教会借着集体敬拜进到此天上神治国度的领域，新约安息日之安息的层面，只发生在敬拜的时候。克莱恩这样说到：
This
does not mean, however, that the church has no theocratic dimension in her
experience. Rather, the theocratic Kingdom has been transferred to heaven where
Christ is, enthroned in heaven in his royal Sabbath rest. Because the church
enters that heavenly theocratic realm by means of corporate worship, the rest
aspect of the NT Sabbath occurs only during that time of worship. As Kline
writes:
此外，既然安息日是一个分别为圣的记号，标示出所有领受此印记的人，乃是属于神的圣洁国度，拥有末日完满成全的应许。在任何救赎历史的时期，只有在圣约子民生活中的圣洁层面，安息日才具有意义与适切性。因此，在堕落之后，安息日不只是附属于圣约群体，作为圣洁的子民，从这个邪恶的世界中被呼召出来；甚至对他们来说，安息日在一个非神治国家的处境中，只能在他们作为教会（ekklesia）（神在安息日坐在宝座时，天上总会的延伸），被召聚到圣约的集会时，才得到正确的表达。也就是说，守安息日只和他们圣洁的敬拜活动（而不是他们普遍的文化活动）有关。（注14）
Moreover,
since the Sabbath is a sign of sanctification marking that which receives its
imprint as belonging to God's holy kingdom with promise of consummation, the
Sabbath will have relevance and application at any given epoch of redemptive
history only in the holy dimension(s) of the life of the covenant people. Thus,
after the Fall, not only will the Sabbath pertain exclusively to the covenant
community as a holy people called out of the profane world, but even for them
the Sabbath will find expression, in a nontheocratic situation, only where they
are convoked in covenant assembly, as the ekklesia-extension of the heavenly
assembly of God's Sabbath enthronement. That is, Sabbath observance will have
to do only with their holy cultic (but not their common cultural) activity.
[14]
克莱恩把安息日视为末世的“印记”（stamp）。无论你从何事上安息，它们就被盖上“属天”的印记。在神治国家中，敬拜和文化都是圣洁的，都是属天的，都命定要进入末世的完满成全（当然，在摩西的神治国家中，这个命定只是预表性的——和堕落前的神治国家不同）。但是今天我们不再生活在神治国家，文化不再是圣洁的，而是属于公共的领域。因此，从文化活动中安息，就是不恰当地为它盖上属天的标记。这是要把普遍恩典界（common grace order）加以圣化。
Kline
views the Sabbath as an eschatological "stamp." Whatever you rest
from becomes stamped with the label "heaven-bound." In a theocracy,
both cult and culture are holy, heaven-bound, destined for eschatological
consummation (of course, in the Mosaic theocracy, this destination was
typological only - in contrast with the pre-fall theocratic order). But we no
longer live in a theocracy - culture is no longer holy but common. Therefore,
to rest from cultural activity would be to stamp it inappropriately with the
heaven-bound label. It would be to sacralize the common grace order.
不过，克莱恩看到安息日是一个创世的律例，因此在当前非神治国家的背景中，必然还有一些连续性。所以，对克莱恩来说，只有圣约群体聚集时，才是守安息日。在正式的敬拜服事里，圣约群体是升到天上已经实现的神治国家中。主日的这一天，在这个背景之外所作的任何事，乃是属于普遍恩典的活动，都是可被接纳的，只要它不会影响我们参加教会的责任。在教会时代，只有敬拜的活动是圣洁的，或属天的。文化活动是普遍的（公共的，即同属于信徒和非信徒的），注定是要灭亡的，不会进入末世的完满成全。
However,
Kline recognizes that the Sabbath is a creation ordinance and therefore must
have some continuity in our current non-theocratic context. So for Kline the
Sabbath is kept today only during the gathering of the covenant community when
it ascends into the heavenly realized theocracy during the formal worship
service. Whatever one does outside that context on the Lord's Day is common
grace activity and is acceptable as long as it doesn't interfere with one's
duty to attend church. In the church age, only cultic activity is holy, or
heaven-bound. Cultural activity is common, destined for destruction not
consummation.
我完全同意克莱恩对安息日的功能是作为圣约记号的解释，因此遵守安息日只限于圣约群体。我也同意他对堕落前和摩西治理中，对神治国家安息日的分析。但是我有所保留的是，他把新约的安息日记号，只应用在被召聚的教会的敬拜活动上。其涵义似乎是说我们安息日的责任，完全被我们参加集体敬拜所成全了。此外，基督徒不只是被容许在主日这一天，在集体敬拜之外参与文化活动，他们更是积极地被要求要这样做。
I am
in complete agreement with Kline's interpretation of the function of the
Sabbath as a sign of the covenant, thus limiting its observance to the covenant
community. I also agree with his theocratic analysis of the Sabbath in the
pre-fall and Mosaic economies. But I have reservations about his exclusive
application of the new covenant Sabbath sign to the cultic activity of the
assembled church. The implication seems to be that our Sabbath duties are
exhaustively fulfilled by attending corporate worship. Furthermore, not only
are Christians permitted to engage in cultural activity on the Lord's Day
outside of public worship, they are positively required to do so.
因为在主日这一天从文化活动中安息，是把圣洁的末世成全的印记，放在非圣洁的文化活动上，如此就玷污了安息日。讽刺的是，那些更接近清教徒安息日的做法的人，他们一整天从“世上的工作和休闲”安息，是最严重违反安息日的人，在理论上是最应该接受教会管教的人。
For
to rest from cultural activity on the Lord's Day would be to place the holy
stamp of eschatological consummation upon non-holy cultural activity, thus
profaning the Sabbath. Ironically, those whose Sabbath practice is more in line
with the Puritan approach of resting all the day from "worldly employments
and recreations" are the greatest violators of the Sabbath, and are
theoretically subject to church discipline.
我怀疑克莱恩会想看到他的看法以这种严厉僵化的管教，被这样在教会里推行。 但是即使严格守安息日者被允许有这种自由，可以根据他们的良心之光，实践清教徒的安息日，说在主日从文化活动中安息是有罪的，这仍是错误的。我要避免的是把重担放在神的子民身上——无论是严格的守安息日者担不起的轭，说我们必须停止所有的文化活动，或者把克莱恩的释经洞见作生硬的应用，把教会从摩西律法的安息日所得的释放，扭曲成一种新的律法主义，要求我们必须在主日参与文化活动。
I
doubt that Kline would want to see his view implemented in our churches with
such unyielding disciplinary rigor. But even if strict Sabbatarians are
permitted the freedom to practice the Puritan Sabbath according to the light of
their conscience, it still does not ring true to say that resting from cultural
activity on the Lord's Day is sinful. I want to avoid laying heavy burdens upon
God's people - whether it be the intolerable yoke of the strict Sabbatarians
who say that we must rest from any and all cultural activity, or an inflexible
application of Kline's exegetical insights in which the church's freedom from
the Mosaic Sabbath is distorted into a new legalism requiring that we engage in
cultural activity on the Lord's Day.
有可能保存克莱恩基本的洞见，同时避免这种生硬的应用吗？我相信有的。为达成克莱恩之安息日的教义，有两点必须重组。
Is it
possible to avoid such inflexible applications and still remain true to Kline's
basic insights? I believe so. In order to accomplish this Kline's doctrine of
the Sabbath needs to be re-tooled at two points.
首先，克莱恩严地格将安息日作为神治国家的记号，需要加以微调。当我们对待安息日，将它视为在堕落前和摩西的治理中就已经存在，神治国家的诠释就是有效的。创世记1：1～2：3的安息日结构（把六天的工作分成两组，各为三天；这两组的工作在第七日到达高峰，创造者登上安息日的宝座）说明安息日的作用是标示出神治国家的情况——亚当的文化工作终将使他进入荣耀。但是当克莱恩把这个前提应用到教会当前非神治国家的处境时，他假定安息日必然有着同样的功能，所以他到非神治国家的背景，寻找一个神治国家的领域，而他在教会进入到天上（神治国度）领域的敬拜中，找到了这个领域。
First,
Kline's strict identification of the Sabbath as a theocratic sign needs to be
fine tuned. A theocratic interpretation is valid when we are dealing with the
Sabbath as it existed in the pre-fall and Mosaic economies. The Sabbath
structure of Gen. 1:1-2:3 (the framework of the two triads of days culminating
in the seventh day of the Creator's Sabbath enthronement) shows that the
Sabbath functioned to mark the theocratic situation - Adam's cultural work
would have led to glory. But when Kline then applies this premise to the
church's current non-theocratic situation, he assumes that the Sabbath must
have the same function there, and so he proceeds to look for the one area in
the non-theocratic context that is theocratic and finds it in the church's
access in worship to the heavenly (theocratic) realm.
注意当克莱恩把安息日的记号应用到教会的敬拜活动时，就失去了它“盖上戳记”（stamping）的功能。因为当教会参与其集体敬拜的活动时，它会停止什么工作呢（what is the church
rest from）？这是个含糊其词的问题。“安息日”这个词被用来指两件非常不同的事：在堕落前和摩西之约所要求的第七日的安息；以及新约七日的第一日。当它被用来指堕落前和摩西之约的第七日的安息时，每周安息日的安息显然就具有戳印的功能。弥赛亚之前的安息日（无论是堕落前或摩西的安息日）所具有的戳印功能，与圣约群体展望末世的立场是紧紧相连的。
Notice
that the Sabbath sign, when applied by Kline to the cultic activity of the
church, loses its "stamping" function. For what is the church resting
from, when it engages in its corporate cultic activity of worship? The problem
here is one of equivocation. The term "Sabbath" is being used in
reference to two very different things: the seventh day of rest required in the
pre-fall and Mosaic covenants, and the first day of the new covenant. When
applied to the seventh day of rest in the pre-fall and Mosaic covenants, the
weekly Sabbath rest clearly possesses a stamping function. The stamping
function of the pre-Messianic Sabbath was bound up with the eschatologically
forward-looking position of the covenant community (whether pre-fall or
Mosaic).
相对的，新约中每周一天的安息不是将要到来的末世安息日的安息之预表，而是天上安息的“圣礼”，此安息已经由在安息日登基的基督所完成了。基督作为我们圣约的元首，借着祂的复活，神的百姓已经开始享受末世安息日的安息；而旧约每周一天的安息只是一个预表。
By
contrast, the weekly observance of a day of rest in the new covenant is not a
type of the eschatological Sabbath rest to come, but a "sacrament" of
the rest presently realized by the Sabbath-enthroned Christ in heaven. By means
of the resurrection of Christ as our federal head, the people of God have
already begun to enjoy the eschatological Sabbath rest itself, of which the
weekly observance of a day of rest in the old covenant was but a type.
当我们在新约中，在七日的第一日纪念基督复活时，就没有戳印的必要了，因为末世的目标已经达成了。因此，克莱恩没有必要把每周的记号限制在教会敬拜的活动上，好像如果不加以限制，这个记号就会把信徒的文化活动盖上戳印，要作为末世的成全。克莱恩模棱两可地使用“安息日”这个词，就隐藏了这个事实，即此记号已经转换到七日的第一日了。把它放在一周的开始，在其他六天的文化活动之前，代表有足够的证据证明新约中文化戳印的功能已经被丢弃了。
When
applied to the first day remembrance of the resurrection of Christ in the new
covenant, there is nothing to stamp because the eschatological goal has already
been achieved. Thus, it is not necessary for Kline to restrict the weekly sign
to the church's cultic activity as if, unrestricted, the sign might otherwise
stamp believers' cultural activity as bound for eschatological consummation.
Kline's equivocal use of the term "Sabbath" hides the fact that the
sign has changed to the first day of the week. Its placement at the beginning
of the week before the cultural activity of the other six days, is sufficient
evidence that the cultural stamping function has dropped away in the new
covenant.
第二，克莱恩的思路似乎是预设了一个化约主义者的教会论。新约教会的敬拜活动是“ekklesia -天上集会的延伸”，克莱恩是否采取了这样看法，即只有当地方教会为敬拜而聚集在一起，以参与希伯来书12：22-24提到的天上的总会（ekklesia）时，才组成了教会（ekklesia）呢？
Second,
Kline's approach seems to presuppose a reductionistic ecclesiology. By
referring to the cultic activity of the new covenant church as "the
ekklesia-extension of the heavenly assembly," is Kline adopting the view
that the ekklesia is constituted only when the local congregation is gathered
together for worship to participate in the heavenly ekklesia of Hebrews
12:22-24? [15]
这个观点虽然吸引了许多圣经神学家，但是它是公理会的立场，因为它否认“教会”这个标签也适用于教会其他可见的表现。例如地区性的教会或甚至是普世的有形教会。（注16）克里斯?贾尔斯（Kevin Giles）曾为此论题辩护说，在新约圣经里，ekklesia最常用来指基督徒的社群，无论是一个特定的地区或整个世界，不必然是指当他们聚集在一起敬拜的时候。（注17）
While
attractive to many biblical theologians, this view is implicitly
congregational, since it denies the label "church" to other visible
manifestations of the church, such as the regional church or even the universal
visible church. [16] Kevin Giles has defended the thesis that in the NT
ekklesia most often refers to a community of Christians, whether in a given
locality or throughout the world, and not necessarily only when they are
assembled together for worship. [17]
这个对教会论的突袭与克莱恩独特的观点有何相关性呢？克莱恩认为，在当前非神治国度的时期，安息日只有在会众被召集参加敬拜活动时，才能找到其表达，因为那是在末世成全之前，在教会生命中，唯一的“神治国家时刻”。但如果教会是与她的神治君王坐在天上，即使不是正式为敬拜而聚集，神治国家的层面仍然不能被限定在敬拜的层面。以下的经文似乎暗示教会在基督里的神治国度的身份，不是暂时限制在正式敬拜的时刻。
What
is the relevance of this foray into ecclesiology for Kline's distinctive view
of the Sabbath? Kline argues that in the current non-theocratic epoch, the
Sabbath finds expression only when the congregation is convoked together in its
cultic activity, since that is the only "theocratic moment" in the
church's life prior to the consummation. But if the church is seated with her
theocratic King in the heavenly places even when not formally gathered for
worship, then the theocratic dimension cannot be restricted to the cultic
dimension. The following texts seem to suggest that the church's theocratic
identity in Christ is not temporally limited to times of formal worship.
信徒现今“在生命中作王”是因为他们与第二个亚当在圣约里的联合（罗5：17），他们现在与基督“一同坐在天上”（弗2：6），是“祭司的国度”，在教会的时代在天上“与基督一同作王”（启1：6；20：4），这是他们未来在审判之后“在地上执掌王权”（启5：10）的预尝。
Believers
presently "reign in life" by virtue of federal union with the second
Adam (Rom. 5:17), are "seated with him in the heavenly places" (Eph.
2:6), and are "a kingdom of priests" who presently "reign with
Christ" in heaven during the church age (Rev. 1:6; 20:4), a foretaste of
their future "reign upon the earth" after the judgment (Rev. 5:10).
把这两个修正放在一起，似乎新约的安息日即使在神的子民的非敬拜（文化）的活动中，也有其适切性。安息日的记号，在其新约的形式中（主日），已经被安置在教会身上，其国度的存在模式是半末世性的神治国度。作为半末世性的神治国度，教会的神治国度层面与“已经到来”的奥秘，和她被高举的神治国度君王 “尚未完全”执掌王权的特色是紧密相连的。现在，教会与基督一同坐在天上，作为国度的祭司，与他一起执掌王权。这个神治国度掌权在地上、可见的彰显（以及教会参与其中），正在等候祂再来时的未来成全。当我们耐心等候基督国度在新天新地有形的彰显时，主日每周的记号提醒我们，我们的文化活动无法把国度带到它成全圆满的荣耀与丰满。在七日的第一日休息，然后在一周中剩余的日子从事文化活动，正是这点的明证。借着在我们的工作周的一开始就先安息，我们承认未来的末世国度的安息已经在原则上由第二个亚当完成了，祂一个人会把文化使命带到其有形的神治国度的应验。
Taking
these two modifications together, it appears that the new covenant day of rest
may have some relevance even in the non-cultic (i.e., cultural) activities of
God's people. The Sabbath sign, in its new covenant form (the Lord's Day), has
been placed upon the church, whose mode of kingdom existence is a
semi-eschatological theocracy. As a semi-eschatological theocracy, the church's
theocratic dimension is bound up with the mystery of the "already"
and "not-yet" character of the reign of her exalted theocratic King.
Presently, the church is seated with Christ in the heavenly places, reigning
with him as a kingdom of priests. The earthly, visible manifestation of
Christ's theocratic reign (and the church's participation therein) awaits
future consummation at his second coming. While we patiently wait for the
visible manifestation of Christ's kingdom in the new creation, the weekly sign
of the Lord's Day reminds us that our cultural activity cannot bring the
kingdom to its consummation glory and fullness. Resting on the first day of the
week before we go about our cultural activity during the remainder of the week
is the decisive proof of this. By resting at the beginning of our work-week, we
confess that the future eschatological kingdom-rest has already been achieved
in principle by the second Adam who alone will bring the cultural mandate to
its visible theocratic fulfillment in the "not-yet."
新约信徒可以每周从他们在世上的劳苦中休息，作为他们末日成全的安息之半末世、半神治国度的记号（semi-eschatological,
semitheocratic sign of the consummation），即便他们不在正式集体聚会之时。正在流浪中的神的子民，在主日从他们一般（公共）的文化工作中暂时休息是合宜的，为的是表达他们承认这些努力都是虚空的，也在复活中激起他们的盼望，到那时，他们会永远从客旅的劳苦中安息，进入基督完美的安息里。每个主日，神邀请我们从无止境的劳苦与工作中安息，这些劳苦与工作因为堕落成为“虚空的虚空”，无法得到神的的祝福（林前15：58）。借着从文化活动中休息，我们安息在基督作为第二个亚当的文化活动中。
New
covenant believers may rest weekly from their worldly toil, as a
semi-eschatological, semitheocratic [18] sign of the consummation of their
rest, even when not formally assembled corporately. It is proper for the wandering
people of God to take time out from their common cultural endeavors on the
Lord's Day in order to express their recognition of the vanity of those
endeavors, and to stir up their hope in the resurrection when they will rest
once for all from their pilgrim toil and enter into the perfect rest of Christ.
Every Lord's Day we are invited to rest from our ceaseless toil and labor,
which because of the fall is "vanity of vanities" and cannot receive
the blessing of eschatological consummation (although some of it may receive
the blessing of divine reward - 1 Cor. 15:58). By resting from our cultural
activity we rest in Christ's cultural activity as the second Adam.
这不是说任何的文化活动在主日都是被允许的。我可以想到许多在那一天是合宜的文化活动，只要我们是在一个属灵安息的心思架构中来享受它们。在新约中这是被允许的，因为主日在敬拜聚会之外是半神治的国度。在神治国度的层次，所有的文化活动在安息日是被严格排除的，因为这个安息是有末世意义的，是在这些文化活动上“盖上戳记”，表明其朝向天国的本质。
This
does not mean that no common cultural activity whatsoever is permissible on the
Lord's Day. I can think of many cultural activities that could be appropriate
on that day if they were enjoyed in a spiritually restful frame of mind. Such
permission is granted in the new covenant because the Lord's Day is
semi-theocratic outside of the worship of the assembly. In a theocratic order,
all cultural activity is rigidly excluded on the Sabbath due to the
eschatological significance of the resting from it as a way of
"stamping" it as heaven-bound.
因此我们在民数记15：32-36看到违背安息日所受到的极端审判。在半神治国度的处境，文化活动不会如此严格地被排除，受到死亡刑罚的痛苦。不过，从累人的文化活动中休息仍然是必要的，不是作为绝对的要求，而是为了提升在基督里属灵的安息。因为此安息是属灵的和内在的，在安息日可以从事何种外在的活动的问题，就退到背景中，只要有参加敬拜，也尝到天国的安息。虽然半神治国度朝圣者的文化工作不是朝向天国的，朝圣者的确需要不时地歇息，并提醒自己，他们是属天的。
Hence the extreme judgment on the Sabbath
breaker in Numbers 15:32-36. In a semi-theocratic situation, cultural activity
is not so rigidly excluded on pain of death. The need to rest from toilsome
cultural activity remains, not as an absolute requirement, but in the interests
of promoting spiritual rest in Christ. Since this rest is spiritual and
internal, the question of what types of outward activities one may engage in on
the Sabbath recedes into the background, as long as worship is attended and the
rest of heaven is tasted. Though the cultural labors of semi-theocratic
pilgrims are not heaven-bound, pilgrims do need to stop from time to time and
remind themselves that they are heaven-bound.
总之，我对安息日的看法是深受克莱恩影响的。我们同意安息日是末世安息的记号，因此它是只赐给圣约群体的。我们也同意，在堕落前和摩西的神治国度中，安息日是作为一个记号，为文化活动盖上戳印，保证它正朝向末世安息日的成全。克莱恩说这是安息日记号的神治国度戳印功能。我们的不同之处在于这个戳印功能在新约中是否持续。我的看法是，安息日主要是一个末世的记号，其次才是神治国度的戳印。安息日作为末世记号的功能在新约中仍然持续，但是其作为神治国度戳印的功能，已经随着时代的改变而被弃置了。
In
sum, my view of the Sabbath is deeply influenced by Kline's. We agree that the
Sabbath is a sign of eschatological rest, and that it is therefore given only
to the covenant community. We also agree that in both the pre-fall and Mosaic
theocracies, the Sabbath served as a sign to stamp cultural activity as bound
for the eschatological Sabbath consummation. Kline speaks of this as the
Sabbath sign's theocratic stamping function. Where we differ is whether this
stamping function continues in the new covenant. In my view, the Sabbath is
primarily an eschatological sign, and only secondarily a theocratic stamp. The
function of the Sabbath as an eschatological sign continues in the new
covenant, while its function as a theocratic stamp drops away with the change
of day.
我们对主日应该如何守的看法，对我们的做法实际上会有什么影响呢？似乎可以总归如下：既然克莱恩认为戳记的功能在新约中仍然持续，只要在集体敬拜时守安息日就可以了，而敬拜之外其余的时间，和一周中其他非圣洁的日子具有同样的地位。我的看法是，主要的是要在敬拜时守安息日，而当天剩下的时间也要守为圣洁，维持属灵安息的心思架构，并从折磨人的文化活动中安息——但容许有自由可以从事一些文化活动，其限制是上述论点14所提出的两个测验。对克莱恩来说，新约的安息日是专门作为敬拜用的。我同意敬拜是主要的，但是既然它是末世的记号，对我来说，我们每周的安息似乎也有次要的文化层面，代表我们是“在路上”的朝圣者。
What
difference does this make practically in terms of how we think the Lord's Day
ought to be observed? It seems to boil down to this. Since Kline thinks the stamping
function continues in the new covenant, the Sabbath is observed exclusively
during corporate worship, placing the remaining hours of the day outside of
worship in the same status as the other non-holy days of the week. In my view,
the Sabbath is observed primarily during corporate worship, and the remaining
hours of the day are to be kept holy by maintaining a spiritually restful frame
of mind, and by resting from toilsome cultural activity - though allowing
liberty for some cultural activity within the limits of the twofold test stated
in thesis 14 above. For Kline, the new covenant Sabbath is exclusively cultic.
I agree that the cultic dimension is primary, but since it is an eschatological
sign, it seems to me that there is also a secondary cultural aspect to our
weekly rest as pilgrims "on the way."