作者: Matthew Claridge 翻译: 诚之
A Conversation with Alan Thompson Interview by Matthew Claridge–
圣经神学研究系列不断出产卓越又易读的作品，来说明“按圣经所说的来阅读”（read the Bible on
its own terms）是什么意思。感谢卡森仔细而可靠的编辑，我们可以放心几乎每一部新的著作都不会出错。Alan Thompson 的最新力作《复活主的行传》（The Acts of the Risen Lord ）也不例外。在使徒行传（或“复活主的行传”）里，路加接续报导了早期教会的历史素描。而这部作品为读者提供的是一个神学架构，不只是神学的要点，因此为《行传》的研究吹入一股新鲜的空气。
The
New Studies in Biblical Theology (NSBT) continues to churn out exceptional and
accessible volumes demonstrating what it means to “read the Bible on its own
terms.” Thanks to the careful and trustworthy editorship of D.A. Carson, it is
nearly impossible to go wrong when picking up the latest addition to this
series. Alan Thompson’s The Acts of the Risen Lord is no exception. He breathes
a fresh air into Acts studies by giving the reader a view of the theological
structure, not simply the theological flash-points, of Luke’s follow-up
historical sketch of the early church. Credo was given the opportunity to ask
Dr. Thompson some questions about his contribution to NSBT.
问：你在本书中的核心论点是什么？What would you say is the core thesis of your book?
简短的答案是这本书希望能说明，使徒行传的主题是主耶稣在这个世代中，如何在神的国掌权。这点在使徒行传的第一节，当它和路加福音1：1联系起来，以及路加在行传的开头和结尾（1：3，6；28：23，31）提到的神国的“框架”（the “framing” references）时，就可以表明出来。
The
short answer is that it aims to show that the book of Acts is about the reign
of the Lord Jesus in the kingdom of God in this age. This is indicated by the first verse of Acts
which connects it with Luke’s Gospel (1:1) and the “framing” references to the
kingdom of God that Luke provides in the opening and closing verses of Acts
(1:3, 6; 28:23, 31).
比较详尽的答案是，这本书的目的是要说明，行传必须要在「旧约的盼望」这个亮光下来阅读。旧约盼望神的救恩要在「未来的世代」（the age to come）降临，而救赎统治的建立（inauguration of that saving
rule）也要在路加福音所描述的主耶稣的一生，死亡，复活和升天中来到。因此，行传是关于耶稣如何继续祂「所行所教训的」——当祂继续施行神的救赎统治时。这就是此书名——《复活之主的行传》——的来由。因此我的书不是要全面讨论行传所说的。反而，它是要提供一个圣经神学的框架，说明行传的主题如何整合到这个框架里，和这个框架有什么关联。
A
slightly extended answer is that my book aims to show that Acts is meant to be
read in light of Old Testament hopes for the arrival of God’s salvation in the
age to come and the inauguration of that saving rule in the life, death,
resurrection, and ascension of the Lord Jesus described in Luke’s Gospel. So, Acts is about what Jesus is continuing
“to do and teach” as he continues to administer God’s saving rule—hence the
title, Acts of the Risen Lord Jesus! My
book, therefore, isn’t meant to comprehensively treat all that Acts has to
say. Rather, it aims to provide a
biblical-theological framework and show how the major themes in Acts are
integrated and relate to this framework.
问：无论是好意还是恶意，在现代有关圣灵的角色、先知预言是否仍然有效、方言等等的神学争论中，行传总是被人用来作为辩论得分的利器。你却希望从不同的角度来看行传。为什么？
Well
meaning or not, Acts has often been used in a polemical way to score points in
modern theological debates over the role of the Spirit, the continuing validity
of prophecy, tongues, etc. You are trying to approach Acts differently. How so?
这些辩论对教会生活和实践显然是很重要的，而行传对这些事情显然有话要说。但是，诠释圣经的一个基本规则是，在我们把这些议题和我们自己的问题建立起联系之前，首先要知道圣经作者说的是什么，以及他的主要论点是什么。很不幸，当我们阅读行传时，这个基本规则经常被人遗忘。因此，在流行的层面，当有人提到行传时，第一件会想到的就是有关方言等等的议题，以及我们如何跟随行传中各个人物的榜样。至于这个主题，就是当我们看到神的应许在主耶稣持续的掌权中得到了应验，所得到的确据和鼓励，却很少有人会首先提及。但是，路加写这本书的目的就是要提供这样的确据！我只是试图去突出行传的主题，幷且传达出当路加看到神的应许透过我们救主——复活且继续掌权的主耶稣——的作为而得着应验时，他的兴奋之情。
Debates
like these are obviously important for church life and practice and Acts
obviously has something to teach us about these things. A basic rule of interpreting Scripture,
however, is that we ought to find out what the author is saying and what his
primary arguments are first before we relate these to our own questions. This basic rule, unfortunately, is often
forgotten when Acts is approached. So,
at a popular level, often the first things that come up when Acts is mentioned
are these issues of tongues, etc., or how we may follow the example of various
characters in Acts. Rarely does the
assurance and encouragement that comes from seeing the fulfillment of God’s
promises in the ongoing reign of the Lord Jesus come up first. Yet providing such assurance is why Luke
wrote his books! I seek merely to
highlight the main themes of Acts and try to communicate some of Luke’s
excitement at the fulfillment of God’s promises through the acts of our Savior,
the risen and reigning Lord Jesus!
问：虽然你的书中对现代教会内的争论没有什么兴趣，你仍然提供了一个很有用的“基本原则”来决定行传给今日教会的规范。你可以解释幷说明这个原则吗？
Though
your book is not concerned with these modern intramural debates, you
nonetheless provide a very helpful “rule of thumb” for determining what is
prescriptive in Acts for the church today. Could you explain and illustrate
this rule?
有些人断章取义把行传中的事件从它们原本的背景中强摘下来，让它们变成准则。其他人为了避免这种极端，却不敢从行传中找出任何的规范，幷坚持说教义只能出自新约书信的教导。不过，路加在行传中的确有话要说，因此在他的叙述中也有以下的强调。决定路加在使徒行传的故事里要强调什么的一个方法，是留意看他如何使用一些重复的模式（总结的陈述、作为“框架”的主题、事件的叙述、关键词，等等）。当我们一再遇见他重复提到的，我们就会这样想：“嗯，我认为路加在这里想要表达他的一些看法！”
Some
have plucked events in Acts out of the narrative and made them normative. Others have reacted to this by shying away
from the idea of taking anything normative out of Acts and have insisted, for
instance, that doctrine should come only from the teaching of the
epistles. Luke does have points that he
wants to make, however, and thus there are a number of emphases in his
narrative. One way to determine what
Luke is emphasizing in the narrative of Acts is to notice how he uses various
forms of repetition (summary statements, “framing” references, narration of
events, key terms, etc). When we keep
coming across something he mentions again and again we’re meant to think, “Hmm,
I think Luke is trying to say something about this!”
例如，举我在书中提到的一个例子，路加对物质财物明显要表达他的看法，因为这个主题不断在路加福音和使徒行传中重复出现。对他要强调的是什么虽然有争议，但是基本上他是借着各种方法说明耶稣所教导的：“你们不能又事奉神，又事奉玛门。”（路16：13）作为对比，使徒行传第一章用抽签的方式来指派教会领袖（马提亚），不太可能作为指派教会领袖的规范，因为路加只说了一次（我们再次看到，路加是在强调神的主权和主耶稣持续不断的统治）
So,
to take one example that I touch on only briefly in my book, Luke is clearly
making a point about material possessions since it keeps coming up across Luke
and Acts. Although there has been some
debate over what it is that he is emphasizing, basically, he is illustrating in
various ways Jesus’ teaching that “you cannot serve both God and money” (Luke
16:13). In contrast to this, the
appointment of a leader (Matthias) by lot in Acts 1 is unlikely to be
“prescriptive” for appointing all church leaders just because Luke “describes”
it once (again, Luke is emphasizing the sovereignty of God and the continuing
reign of the Lord Jesus here).
再举一个例子：虽然我的书中强调路加主要的论证是关于圣灵的，但是我曾提过，有些人认为使徒行传中，有一种两阶段的模式：信徒会在归信后才领受圣灵。但是，五旬节的救恩历史事件之后，只有一处是信徒相信耶稣之后，经过一段时间才领受圣灵，就是在使徒行传第八章的撒玛利亚人（第十章中哥尼流家的外邦人，和十九章的施洗约翰的门徒，是在归信耶稣后就立刻领受了圣灵）。再次，使徒行传第八章撒玛利亚人比较晚才领受圣灵是一个特殊的处境，不能作为个别信徒领受“第二次祝福”的标准范式。这里强调的是在主耶稣统治下神的百姓的合一。（这些会在本书26和140页更进一步展开）
Just
one other brief example: Although my book emphasizes the primary arguments Luke
is making concerning the Holy Spirit, I mention in passing that some think
there is a two-stage pattern in Acts of believers receiving the Spirit
subsequent to conversion. After the
salvation-historical event of Pentecost, however, the only occasion in which
there is a delay for believers in Jesus to receive the Spirit is that of the
Samaritans in Acts 8 (the Gentiles in Cornelius’ household in Acts 10 and the
disciples of John the Baptist in Acts 19 receive the Spirit in conjunction with
belief in Jesus). Again, the unique situation
of the delay of the Spirit for the Samaritans as a corporate group in Acts 8 is
not meant as a paradigm of a “second blessing” for individual believers. The emphasis here is on the unity of God’s
people under the rule of the Lord Jesus.
(These things are developed a little further on pages 26 and 140 in the
book.)
问：使徒行传如何为这个世代展开神的国的“已然”层面？In what ways does
Acts unfold the “already” aspects of God’s Kingdom for the present age?
在旧约中，死人复活和未来世代的开始，以及神对百姓的赐福是连在一起的。在路加福音和使徒行传里，主耶稣的一生、受死、复活与升天已经开启了神的国，而在使徒行传中，耶稣的复活让未来世代的来临显得更为突出。一切以信心和悔改就近基督的人，神所要赐给他们的来世祝福，就是建立在这个基础上：基督的死承担了神的震怒，以及复活击败了死亡。因此，在使徒行传里，来世“已然”的层面，特别可以在神赐下新约的福分（the provision of
the new covenant blessings）中得见。此新约的福分就是所有以悔改和信心来到复活的主耶稣面前的人，都可以得到赦罪，以及圣灵的恩赐。如同我在下面会简短提到的，行传开头的几节经文表明，这些福分的降临显明神正在成全（应验）祂给以色列和外邦人的救恩应许（例如，特别是以赛亚书中出现的，还有其他地方）。
n the
Old Testament the resurrection of the dead was associated with the onset of the
age to come and the promises of blessing for God’s people. In Luke and Acts the Lord Jesus in his life,
death, resurrection and ascension has inaugurated the Kingdom of God and in
Acts the resurrection of Jesus highlights especially the arrival of the age to
come. So it is upon the basis of his
wrath-bearing death and death-defeating resurrection that the blessings of the
age to come are offered to all who come to him in faith and repentance. In Acts, therefore, the “already” aspects of
the age to come are seen especially in the provision of the new covenant
blessings of the forgiveness of sins and the gift of the Holy Spirit for all
who come to the risen Lord Jesus in repentance and faith. As I mention briefly below, the opening
verses of Acts indicate that the arrival of these blessings shows that God is
fulfilling his saving promises for Israel and the Gentiles (as found
especially, but not exclusively, in Isaiah).
问：使徒行传如何为这个世代展开神国“未然”的层面？In what ways does
Acts unfold the “not yet” aspects of God’s Kingdom for the present age?
如上所说，使徒行传的开头和末了都提到神的国，以神的国为框架。根据这点，在14：22提到神的国，对使徒行传的神学来说，尤其重要：「我们进入神的国，必须经历许多艰难。」在这里提到神的国有一个未来的取向；我们“尚未”进入神的国，在这之前，“必须”要先经历苦难。如此，神国“尚未”完全，因为主耶稣的统治仍然存在竞争。因此，使徒行传特别强调受苦和逼迫的主题，这也和神的道的传布，和地方堂会的植堂与建立紧密地连在一起（在63-67页，我把14：22提到的受苦放在这样的文学脉络里，就是提到地方堂会的信徒要透过长老忠心地宣讲神的话而得到坚固）。
As I
noted above, Acts is “framed” with references to the kingdom of God. In light of this, the reference to the
kingdom in 14:22 is especially important for the theology of Acts: “We must go
through many hardships to enter the kingdom of God.” The reference to the kingdom here has a
future orientation; it has yet to be entered and there “must” be suffering
beforehand. Thus the fullness of the
kingdom is still “not yet” as the reign of the Lord Jesus remains
contested. The emphasis on suffering and
persecution therefore is a dominant theme in Acts and is closely connected with
the spread of the word and the planting and establishment of local churches (on
pages 63–67, I place the reference to suffering in 14:22 in its literary
context with reference to the strengthening of believers in local churches
through elders who faithfully proclaim God’s word).
从更广的角度来说，使徒行传强调福音的广传是在一个有饥荒、不公义、暴风和海难的世界里。不过，路加要信徒有这样的确据，就是虽然在神国成全之前，反对和受苦是这个“未然”时期的特征，但是复活的主耶稣正在掌权，也会继续完成神救赎的计划——透过向列国广传福音，幷建立地方的堂会。
More
broadly, Acts highlights the spread of the gospel in the midst of a world in
which there is famine, injustice, storm, and shipwreck. Luke wants believers to be reassured,
however, that despite opposition and suffering that is characteristic of this
“not yet” era before the consummation of the kingdom, the risen Lord Jesus is
reigning and continuing to accomplish God’s saving purposes through spreading
the gospel to the nations and establishing local
问：依你看，使徒行传是否确实谈到任何有关神国“成全”（consummation）的时期？
Does
Acts, in your opinion, say anything definitive about the “consummation” period
of the Kingdom?
由于使徒行传的文学体裁是“圣经历史”，它并没有强调成全的阶段，反而是强调主耶稣持续不断的治理。然而，路加在使徒行传开头的经节中，强调了神国成全的必然性：“这离开你们被接升天的耶稣，你们见他怎样往天上去，他还要怎样来。」（1：11）耶稣会留在天上，直到神在这个世代救赎的应许完成（3：21）。主耶稣是审判活人和死人的主（10：42），会按公义来审判世界（17：31）。这也符合在福音布道演讲中其他审判的警告（2：21，35，40；3：23；13：40）。
Due
to the genre of Acts as a “biblical history,” there isn’t as much emphasis on
the consummation period as there is on the continuing rule of the Lord
Jesus. Nevertheless, Luke emphasizes the
certainty of the consummation in the opening verses of Acts: “this same Jesus …
will come back” (1:11). Jesus remains in
heaven until the completion of the saving promises of God in this age (3:21). The Lord Jesus is the judge of the living and
the dead (10:42) and the one who will judge the world with justice
(17:31). This also fits with other
warnings of judgment in evangelistic speeches (e.g., 2:21, 35, 40; 3:23;
13:40).
如同前述，耶稣的复活期待着结局（17：31），所以耶稣是“首先”从死里复活的（26：23），并期待“义人和不义的人都要复活”（24：15）。因此，广泛而言，在使徒行传中，神国的完全会在主耶稣再来时实现；有未来的审判。对在主耶稣里的信徒来说，神国的完全，意味着受苦的结束，而赦罪的意思是从未来的审判中得救。
As
mentioned above, the resurrection of Jesus anticipates the end (17:31), and so
Jesus is the “first” to rise from the dead (26:23), anticipating the
resurrection of “both the righteous and the wicked” (24:15). So, broadly speaking, in Acts the
consummation of the kingdom is brought about by the return of the Lord Jesus;
it will involve the resurrection of believers and unbelievers; and there is a
judgment to come. For believers in the
Lord Jesus, the consummation of the kingdom means the end of suffering, and
forgiveness of sins means salvation from the judgment to come.
问：使徒行传中的演说显然是很重要的，如同你说的：“路加有意说明，福音是怎样宣讲的，也见证福音的广传”（89页）。路加关心的，似乎也是我们应该关心的。请为我们描述，在使徒行传中，福音是“如何”宣讲的，它的主要特色是什么。
The
speeches in Acts are clearly of great importance, as you state: “Luke is
interested in showing how the gospel is proclaimed as well as documenting the
spread of the gospel”(89). It would seem Luke’s interest should be ours as
well. Describe for us some of the important features of “how” the gospel is
proclaimed in Acts.
要记得，路加是浓缩了这些演说，幷选择了给不同听众的具有代表性的演说，这些演说在不同的背景下各有一些差异。但是我认为路加仍然要我们注意到他所要说的，福音是如何宣讲的。关于这点，在福音布道的演说中，有一些共同的主题。
Bearing
in mind that Luke abbreviates the speeches and selects representative speeches
given to different audiences with some variation in different settings, I think
it is nevertheless true that he intends us to notice what he is saying about
the way the gospel is proclaimed. In
this regard, there are common themes across the evangelistic speeches.
首先，它们都是“以神为中心的”，因为它们都强调神的主动，祂是谁，祂如何积极行动，引导个人，以及我们如何向祂负责。然后是听众的处境，以及在这个脉络下，向他们解释耶稣是谁。换句话说，耶稣不是在一个抽象的，或抽离了对上帝（父神）和祂对世界的计划这个更广的理解中，被呈现出来的。
First,
they are all God-centered in the sense that they all emphasize God’s
initiative, who he is, how he is active and personal and that we are
accountable to him. Then the situation
of the audience and what they need to know about Jesus are explained in this
context. In other words Jesus is not
presented in abstraction or isolation from a broader understanding of God (the
Father) and his purposes in the world.
其次，这些演说是具有“听众意识”的，意思是它们是在不同的背景下，以不同的方法论及神。有各种方法可以说明，但是最明显的是这些演说如何以不同的方式来描述神和祂的计划。例如，神不偏待人（使徒行传第10章中，那些“敬畏神”的外邦人，他们已经认识旧约的应许，并知道耶稣的一生）；神在以色列整个历史中，恩典地带领并供应以色列人（使徒行传13章中，对那些犹太会堂的听众，他们也认识神的应许）；神对万物掌有主权，也和万物有别，所以人要向神负责（使徒行传17章的听众，他们缺乏圣经的世界观，但是曾听过保罗论及耶稣）。
Second,
the speeches are audience-conscious in the sense that what they say about God varies
from context to context. This is
indicated in a variety of ways but most obviously in the various ways in which
the speeches describe God and his purposes.
For example, God does not show favoritism (for Gentile “God-fearers” in
Acts 10 who already know the Old Testament promises and about the life of
Jesus); God graciously led and provided for Israel throughout Israel’s history
(for a synagogue audience in Acts 13 who also know of God’s promises); God is
sovereign over and distinct from all creation, so humanity is accountable to
him (for an audience in Acts 17 that does not have a biblical framework but has
heard Paul speak about Jesus).
第三，它们都是以基督为中心的。它们都是从这些对神的描述，转移到我们如何需要神，然后把焦点放在基督的位格和工作上。它们强调耶稣公义的一生，承担震怒的死亡，以及胜过死亡的复活，是神救赎计划的应验。在路加福音和使徒行传里，耶稣是为替祂百姓而死，祂代表并代替百姓而牺牲，而耶稣的死与复活这个基础，与由此而来的赦罪，是分不开的（在83-88页，我对那些认为路加贬低了十架的重要性，或认为路加没有赎罪神学的人，做出回应）。
Third,
they are all Christ-focused. They all
transition from these descriptions of God and how we need his provision to
focus on the person and work of Christ.
They emphasize the righteous life, wrath-bearing death and
death-defeating resurrection of Jesus as the fulfillment of the saving purposes
of God. In Luke and Acts the death of
Jesus is a representative and substitutionary sacrifice for his people, and Jesus’
death and resurrection are inseparable as the basis for the resulting offer of
forgiveness of sins (on pages 83–88 I respond to those who think that Luke
downplays the significance of the cross or has no theology of the atonement).
第四，福音布道的演说总是有“回应的针对性”的，因为它们包括警告（或审判）和应许（救恩、赦罪，称义和永生），幷迫切要求人用悔改和信心（表现在洗礼上）来回应神的好消息，也就是在基督里的救赎行动。在面对不断的敌意和反对中，圣灵赋予能力给这个直率大胆的宣讲。福音的信息不是抽象地宣讲耶稣的主权，而是慷慨激昂地要求人在主耶稣里寻求赦罪，其根据是耶稣的一生，死亡与复活（参：徒2：40）。
Fourth,
the evangelistic speeches are always response-oriented in that they include
warnings (of judgment) and promises (of salvation, forgiveness, justification,
eternal life) and urgent appeals to respond to the good news of God’s saving
action in Christ with repentance and faith (demonstrated in baptism). In the face of constant hostility and
opposition, the Spirit empowers this bold preaching. Gospel messages are not abstract
announcements of Jesus’ lordship but impassioned appeals to find forgiveness of
sins in the Lord Jesus on the basis of his life, death, and resurrection (cf.
Acts 2:40).
问：在使徒行传中，路加是用以赛亚和以西结书（特别是37章）为背景，来记录幷诠释这些事件的。您是否能尽量简短地为我们解释这些旧约经文对使徒行传的意义。
Pervasive
to Luke’s record and interpretations of the events in Acts is the background of
Isaiah and Ezekiel (particularly ch. 37). Could you, as briefly as you can
unpack for us the importance of these OT scriptures for the theology of Acts?
使徒行传开头的经文突出了神对以色列和外邦人的救赎应许的应验，这些应许特别可以在以赛亚书中找到。“见证”和“地极”这些语言，以及所提到的圣灵的降临，都反映出这些应许。既然这些开头的经文期待着使徒行传接下来的叙述，这些应许对使徒行传其余的部分就显然是最重要而基本的：在祂受苦的仆人的救恩统治（saving reign）之下，神要恢复以色列（包括外邦人），成就祂的应许。因此，以赛亚书在整本使徒行传的叙述中一再地出现。例如在主要的转折点，我们可以找到对以赛亚书的引用，例如福音会涵括被社会抛弃的人（如使徒行传第八章的太监）和外邦人（使徒行传13章），我们看到路加在宣讲耶稣的福音中，都引用以赛亚书。耶稣是公义、也是受苦的仆人，祂为祂的百姓担当刑罚（参：路22：37；徒3：13，18，26；4：27）。
The
opening verses of Acts highlight the fulfillment of God’s saving promises for
Israel and the Gentiles as found particularly in Isaiah. The language of “witness” and “ends of the
earth,” as well as the reference to the coming of the Spirit all reflect these
promises. Since these opening verses
anticipate the rest of the narrative of Acts, these promises are obviously
fundamental to what the rest of Acts is about: the fulfillment of God’s
promises in restoring Israel and including Gentiles under the saving reign of
his suffering Servant. So, Isaiah keeps
coming up throughout the narrative of Acts.
For instance we find explicit quotations of Isaiah at major turning
points such as when outcasts (the eunuch in Acts 8 ) and Gentiles (in Acts 13)
are included, and we see regular allusions to Isaiah in the proclamation of the
gospel of Jesus, who is the righteous, yet suffering, Servant who bore the
punishment for his people (cf. Luke 22:37; Acts 3:13, 18, 26; 4:27).
在整本使徒行传中，以西结书也很突出。以西结书37章特别期待在未来世代的开始，会有复活，新约（new covenant）的应许会得着应验；神会住在祂百姓当中，神会恢复“以色列全家”。神的百姓会有神的灵；他们会经历得洁净；圣灵会使他们信守诺言；在新的大卫的统治下，北国和南国会再度联合；他们的人数会加添；列国会得到教导。这些应许对使徒行传里所强调的耶稣的复活，以及祂作为大卫王的统治，都是很基本的。在使徒行传中，这些盼望构成了要“以色列全家”悔改，幷从复活而且坐在宝座上的大卫王身上领受赦罪和圣灵的背景。对撒玛利亚（让人回想到对北国的应许）要包括在在大卫王的统治之下的强调，也突出了这点。
Ezekiel
is also prominent throughout Acts.
Ezekiel 37 in particular anticipates the resurrection as the onset of
the age to come in which God’s new covenant promises are fulfilled as he dwells
among his people and there is restoration for “the whole house of Israel.” God’s people have God’s Spirit; they
experience cleansing from sin; the Spirit enables them to keep his commands;
the northern and southern kingdoms are united again under the reign of the new
David; their numbers increase; and the nations are instructed. These promises are fundamental to the
emphasis on the resurrection of Jesus in Acts and his rule as the Davidic
King. In Acts 2 these hopes form the
backdrop for the appeal to “the whole house of Israel” to repent and receive
from the resurrected and enthroned Davidic King forgiveness of sins and the
Holy Spirit. The emphasis on including
Samaria (which recalls promises for the northern kingdom) under the reign of the
Davidic King in the kingdom of God also highlights this.
这些只是路加所强调的，在主耶稣救赎统治里的应许的应验的一部分，在使徒行传里还有更多。如同彼得所说的，“从撒母耳以来的众先知，凡说预言的，也都说到这些日子。”（徒3：24）
These
are just some of the ways that Luke highlights the fulfillment of the promises
of God in the saving reign of the Lord Jesus, though there are many more in
Acts. As Peter says, “Indeed, all the
prophets from Samuel on, as many as have spoken, have foretold these days”
(Acts 3:24).
问：这个“经文视域”（Scriptural horizon）如何解释新约对旧约的使用有点“可疑”（iffy），例如当保罗把以赛亚书42：6应用到他和他的同伴的福音事工上，而这节经文显然是指耶稣是“受苦的仆人”？
How
does this Scriptural horizon explain some of the “iffy” NT uses of the OT as in
the case when Paul applies Isa. 42:6, a text evidently intended for Jesus as
the “Suffering Servant,” to himself and his companions in their gospel
ministry?
以赛亚预言一位仆人会复兴以色列，但这不能是得复兴的以色列仆人角色的失效。如此（总结为在118-120页的讨论），在以赛亚书里，神似乎会透过这个仆人（使百姓得到复兴），幷透过祂复兴的百姓（他们会向列国宣告祂的救恩）把救恩扩及到所有的人身上。基于这个理解，即仆人的使命会包括神复兴的百姓，使我们能明白保罗和巴拿巴能把给那位仆人的使命应用到他们自己的使命身上。保罗和巴拿巴是“外邦人的光”，并“把救恩带到地极”，因为他们与那完美的仆人具有同一个身份，这位仆人使所有跟随祂的人能实现祂的使命（根据徒1：2，1：8，在13：47吩咐他们的主是主耶稣）。他们是“外邦人的光”，因为他们所宣讲的是关于基督——那位公义却受苦的仆人——的好消息。或者用另一种方式说。基督仍然是外邦人的光，因为祂透过祂的仆人向他们宣告光——当他们在反对和破坏当中，宣讲关于祂救恩工作的好消息时（参：徒26：23）！
Isaiah
prophesies a Servant will restore Israel, but that doesn’t nullify the
servant-role of restored Israel. Thus
(to summarize my discussion on pages 118–20), in Isaiah it appears that God
will extend his salvation to all peoples through the Servant (who restores the
people to God) and through his restored people (who announce his salvation to
the nations). It is this understanding
of including the restored people of God in the mission of the Servant that
enables us to understand how Paul and Barnabas can apply to themselves a
commission that is given to the Servant.
Paul and Barnabas are a “light for the Gentiles” and bring “salvation to
the ends of the earth” because they identify with the perfect Servant, who
enables his followers to carry out his mission (in light of Acts 1:2 and 1:8,
the Lord who commands them in 13:47 is the Lord Jesus). They are a “light to the Gentiles” because
they preach the good news about Christ, who is the righteous, yet suffering,
Servant. Or to put it another way,
Christ continues to be a light to the Gentiles as he proclaims light to them
through his servants as they preach the good news about his saving work in the
midst of opposition and persecution (cf. Acts 26:23)!
问：你的书中没有直接涵盖的是使徒行传里记载的基督教和罗马之间的关系。有一个日渐增长趋势，是要根据“福音vs帝国”的诠释法来阅读使徒行传和保罗。这种看法认为，这个响亮的口号。“耶稣是主”，不应该只限于神学的语言，而必须同时被视为是政治上的语言。 您对于：1) 使徒行传对罗马的观点，以及 2) 根据此“反帝国”（anti-imperial）的诠释法所确立的末世论，有何评论？
One
thing not directly covered in your book is the relationship between
Christianity and Rome as recorded in Acts. There’s been a growing trend to read
Acts and Paul in light of a “gospel vs. empire” hermeneutic. The clarion call,
“Jesus is Lord” should not be restricted to theological discourse alone, but
must be seen as political discourse as well. Any comment on 1) Acts’ view of
Rome and 2) inaugurated eschatology in light of this “anti-imperial”
hermeneutic?
我认为这里有两件事需要记在心里。一方面，路加福音和使徒行传是在坚实的旧约的背景下，使用如救主，国度，主，救恩，和平等字眼的。这些旧约的背景和主耶稣的教导，定义了路加如何使用这些语词，以及他为何使用它们。在使徒行传里，救恩就是赦罪，不是从帝国得自由。耶稣在大卫宝座上作王统治，是应验了大卫谱系君王的应许，而这是早在罗马帝国在历史舞台上出现前，就已经应许的。
I
think there are two things to keep in mind here. On the one hand, Luke and Acts use terms like
Savior, kingdom, Lord, salvation, peace, etc., with their Old Testament
contexts firmly in view. These Old
Testament contexts and the teaching of the Lord Jesus define what Luke means by
these terms and why he uses them. In
Acts, salvation is forgiveness of sins, not freedom from the empire. Jesus reigns on the Davidic throne as Lord in
fulfillment of promises about a king in the line of David that were made long
before the Roman Emperor arrived on the scene.
另一方面，很清楚的是，路加是在罗马历史的背景下来写他的救恩历史。例如，他一再提到君王（路2：1；3：1；徒11：28；18：2）；比较了耶稣的王权和凯撒的王权（路23：2；徒17：7）；还有，路加的结尾是保罗宣讲神的统治，以及主耶稣基督在罗马的统治——罗马是帝国的中心（28：31）。提到这些引发了一个长期的讨论：路加是在描述基督教向罗马当局说好话，还是罗马当局向基督教领袖说好话。
On
the other hand, it is clear that Luke is writing his account of salvation
history in the setting of Roman history.
For instance, he regularly refers to emperors (Luke 2:1; 3:1; Acts
11:28; 18:2); contrasts are made between Jesus’ kingship and the kingship of
Caesar (Luke 23:2; Acts 17:7); and of course, Acts ends with Paul proclaiming
the reign of God and the Lord Jesus Christ in Rome itself—the heart of the
empire (28:31). References such as these
have occasioned a long term debate over whether or not Luke is trying to portray
Christianity favorably to commend it to Roman authorities or whether Luke is
portraying Roman authorities favorably to commend them to Christian readers.
如同你表明的，最近所强调的，是回到一个更明确的“反帝国”的阅读方法，所有的事都是为了和罗马做出对照。我自己的理解是使徒行传所强调的是耶稣的主权，相对于所有其他主权的宣称。无论这个主权的宣称是来自圣殿还是犹太宗教领袖，如使徒行传12章中的希律“王”，或者其他的罗马当局。强调耶稣的主权是路加为信徒提供确据所作的论证，例如面对迫害（来自犹太人和外邦人的各种方式）的提阿非罗，他们要向主耶稣宣誓效忠。路加要提供的确据是耶稣是真正的主，而祂的百姓是神真正的百姓。因此，神的百姓可以认识到，即使面对迫害，但因为主耶稣要继续成就祂救赎的计划，因此，祂的恩典的话仍然会继续广传，地方的堂会也会继续建立。
More
recently, as you indicate, the emphasis has turned to a more explicit
“anti-imperial” reading in which everything is set in contrast to Rome. My own understanding is that Acts emphasizes
the lordship of Jesus in contrast to all other claims of authority. This is the case whether the claims for
authority come from the temple authorities and Jewish religious leaders,
“kings” such as Herod in Acts 12, or various other Roman authorities. Emphasizing the lordship of Jesus is part of
Luke’s argument to provide assurance for believers such as Theophilus who face persecution
(in various ways from Jews and Gentiles) for their allegiance to the Lord
Jesus. Luke seeks to provide assurance
that Jesus is the true Lord and that his people are the true people of
God. Thus, God’s people can know that
the word of his grace will continue to spread and that local churches will
continue to be formed in spite of, and even because of persecution, because the
Lord Jesus is continuing to accomplish his saving purposes.
