「美國不是以色列」：有人敢說這是頭腦不清嗎？
None Dare Call It Confused: USA is Not Israel
作者：Scott Clark  誠之譯自：
https://heidelblog.net/2010/03/none-dare-call-it-confused-usa-is-not-israel/
https://www.facebook.com/peddrluo/posts/10159376487219653
 
顯然，基督教右派計劃在2010年5月1日，即2010年的勞工節開一場大會。按照2010年五一節網站（http://mayday2010.org/） 的說法，這場大會是「為一個陷於困境中的國家向上帝呼喊」。他們呼籲「愛神的各宗派基督教領袖要謙卑自己，禱告，尋求神的面，並轉離我們的惡行，無論個人還是國家」。在這方面，他們引用了《詩篇》一〇六篇44-45節：
Apparently the Christian right has planned an event for May 1, 2010—May Day 2010 (HT: Allan Bledsoe). According to the May Day 2010 site this event is “a cry to God for a nation in distress.” They call “Christian leaders of all denominations who love God to humble ourselves, pray, seek the face of God, and turn from our wicked ways—individually and as a nation.” In this context, they quote Psalm 106:44-45,
 
然而，祂聽見他們哀告的時候，就眷顧他們的急難，為他們記念祂的約，照祂豐盛的慈愛後悔。
But he took note of their distress when he heard their cry; for their sake he remembered his covenant and out of his great love he relented.
 
這個大會是以一個全國盟約的名義召開的。我有點驚訝，也感到失望，他們沒有引用歷代志下七章14節的內容，直到我在教會主日週報的夾頁裏才看到他們引用了：
The event is cast in terms of a national covenant. I was a little surprised and disappointed not to see a quotation from 2 Chron 7:14 until I looked at the bulletin insert (for churches):
 
這稱為我名下的子民，若是自卑、禱告，尋求我的面，轉離他們的惡行，我必從天上垂聽，赦免他們的罪，醫治他們的地。
“If My people who are called by My name will humble them-selves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin
 
這裏最大的難題是，雖然上帝在美國有祂的子民......但美國本身並不是「我名下的子民」。從耶穌被釘在十字架上的那一刻起，就再也不可能有另一群「我的子民」了。事實上，在一些重要的方面，早在十字架之前，以色列民就不是「我的子民」了。當耶穌降世的時候，祂就是上帝所立的「我的子民」。耶穌是「上帝的以色列」。自從以色列民之後，上帝就沒有和另一個民族立過約。
The great difficulty here is that while God has people in the USA the USA, as such is not “my people.” From the moment Jesus was nailed to the cross there could never be another “my people.” Indeed, in important ways, long before the cross national Israel was “not my people.” When he came, Jesus was God’s “my people.” Jesus is the Israel of God. There has been no covenant between God and a national people since national Israel.
 
話說回來，我是贊成禱告的。基督徒應該聚集在教會中禱告，改革宗基督徒聚集在教會中禱告是合適的。聖經中命令我們為那些在上有權柄的人禱告（提前二1-2），改革宗教會的做法也是如此。基督徒應該參與公民社會，設法在這個關乎道德、創造性的、自然法的領域中發揮影響力。他們應該呼籲執政掌權者履行維護公義的職責（羅十三），但我們要以順從的態度來呼籲（多三1）。
Now, I’m in favor of prayer. Christians should gather in congregations to pray and it is appropriate for Reformed Christians to gather in congregations to pray. We are commanded in Scripture to pray for those in authority over us (1 Tim 2:1-2) and it is the practice of Reformed congregations to do so. It is appropriate for Christians to be involved in civil society, to seek to bring to bear in that sphere the moral, creational, natural law. They ought to call on the magistrate to fulfill his duty to uphold righteousness (Rom 13) but we do so submissively (Titus 3:1).
 
基督徒擁有雙重公民身份。按照保羅的說法，我們是「天上的國民」（腓三20）。當然，我們在這裏也是公民，在這世上。我們的雙重公民身份意味著我們必須排定好我們各種忠誠的優先順序。我們必須作我們所生活的世俗政體的好公民，但很明顯，合乎聖經的順序是優先考慮我們的身份是天上的公民。我無法想像使徒會支持腓立比基督徒舉行大規模的示威，反對羅馬的獨裁統治。安靜地主張合法的權利，是的。保羅在要求一個公正審判的時候就這樣做了，這是他在羅馬法律下的權利。
We Christians have a dual citizenship. According to Paul, our “citizenship is in heaven” (Phil 3:20). Of course, we are also citizens here, in this world. Our dual citizenship means that we must prioritize our loyalties. We must be good citizens of the earthly polities in which we live but clearly, the biblical priority is upon our heavenly citizenship. I can’t imagine the Apostle countenancing a mass demonstration by Philippian Christians against the Roman dictatorship. The quiet assertion of legal rights, yes. Paul did so when he asked for a trial—which was his right under Roman law.
 
這裏的修飾詞「安靜地」很重要。安靜地生活不是寂靜主義（quietism），什麼都不作。在有人說我是虔誠主義者之前，要小心謹慎一些。上帝的話語這樣說道：
The modifier “quiet” is significant here. To live quietly is not quietism. Before anyone calls me a pietist, be careful. God’s Word says:
 
「......又要立志做安靜人，辦自己的事」 （帖前四11）
 
“…and to aspire to live quietly, and to mind your own affairs” (1 Thess 4:11)
 
「我們靠主耶穌基督吩咐、勸戒這樣的人，要安靜做工，吃自己的飯。」（帖後三12）。
“…and to aspire to live quietly, and to mind your own affairs” (1 Thess 4:11)
 
我可以想像有人會反對說：「但保羅在帖撒羅尼迦後書中只希望某一類人安靜」。的確，保羅是針對帖撒羅尼迦人中的一個具體問題，但他並不是只想讓他們安靜地生活。我們已經看到了這一點。所以我再回到提摩太前書二章12節的其餘部分。我們要為那些在我們之上有權柄的人禱告。
I can imagine someone objecting, “But Paul wants only a certain class of people to be quiet in 2 Thess.” True, Paul is addressing a specific problem among the Thessalonians, but it’s not as if he wants them only to live quietly. We’ve seen that already. So I go back to the rest of 1 Tim 2:12. We are to pray for those in authority over us
 
「......使我們可以敬虔端正，平安無事的度日」（提前二2）
“…that we may lead a peaceful and quiet life, godly and dignified in every way.” (1 Tim 2:2)
 
換句話說，保羅的盼望是沒有人來管基督徒，讓我們在這世上活出我們的信仰，帶著「真實世界」（什麼，天堂不是「真實」的？希伯來書十一章說是！）的一切後果。沒錯，但我們的眼睛要注目那座城，它的建築師和建造者是上帝（來十一10）。我們的眼睛要專注於「永生上帝的城邑」（來十二22），因為「我們在這裏本沒有長存的城，乃是尋求那將來的城」（來十三14）。
In other words, Paul’s hope is that we Christians will be left alone to live out our faith, in this world, with “real-world” (what, heaven isn’t “real”? Hebrews 11 says it is!) consequences yes, but with our eyes fixed on that city whose architect and builder is God (Heb 11:10). Our eyes are to be focused on the “city of the living God” (Heb 12:22) because “here we have no lasting city, but we seek the city that is to come” (Heb 13:14).
 
是的，要為國家禱告，但要舉行大規模示威？五一節網站上說，這不是給媒體或政客看的？真是這樣嗎？從什麼時候開始，聚集在華盛頓的人，有誰不希望媒體或政客的關注？難怪人們會對教會抱著懷疑態度！在世人看來，這場集會如果不是為了爭奪權力和影響力，那就什麼都不是。如果這真的只是為了禱告，就不必在華盛頓聚集，而是在教會中安靜地聚集。是的，要為國家禱告，但不要把美國人民當成上帝的約民。我們不是。祂在這裏有約民，但祂給以色列國的應許已經應驗了。在出埃及記第二十四章3節，作為上帝的國民，以色列民起誓立約說：「耶和華所吩咐的，我們都必遵行。」 然後，根據聖經的記載，「摩西將血灑在百姓身上，說：『你看，這是立約的血，是耶和華按這一切話與你們立約的憑據』。」
Yes, pray for the nation but in mass demonstration? The May Day website says that this is not for the media or the politicians? Really? Since when did anyone gather in DC who did not want the attention of the media or the politicians? No wonder folks are cynical about the church! To the world this will look like nothing if not a grab for power and influence. If this was really and only about prayer there would not gathering in DC but rather there would be quiet gatherings in congregations. Yes, pray for the nation, but not as if Americans are God’s covenant people. We aren’t. He has covenant people here but national promises have been fulfilled. In Exodus 24, as God’s national people, Israel swore a covenant saying, “‘All the words that the LORD has spoken we will do.'” Then, according to Scripture, “Moses took the blood and threw it on the people and said, ‘Behold the blood of the covenant that the LORD has made with you in accordance with all these words.'”
 
你讀過大先知書嗎？你讀過小先知書嗎？你知道以色列的歷史嗎？以色列沒有遵守與耶和華立的約，但耶穌卻遵行了。祂為祂的父從永古以來賜給祂的所有子民遵守了律法的一切吩咐。這個國家需要的不是華盛頓特區的又一次禱告集會，而是在神聖的崇拜服事中真心的禱告，承認教會的罪，呼求教會的主的赦免。這些罪中最主要的是沒有考慮到上帝的聖潔律法是什麼，也沒有從律法中看到我們自己真正的光景。與這些罪相伴的是上帝話語僕人的罪，他們沒有傳講福音，也就是基督已經為祂的子民遵守了榮耀的律法，為他們受死，並且為他們復活了。
Have you read the major prophets? Have you read the minor prophets? Do you know the history of Israel? Israel did not keep her covenant with Yahweh, but Jesus did. He kept all the words of the law for all the people his Father gave to him from all eternity. What this country needs is not another prayer rally in DC but heartfelt prayer in divine services, confessing the sins of the church and calling out to the Lord of the church for forgiveness. Chief among those sins is failing to reckon with God’s holy law for what it is and for failing to see ourselves in light of that law for what we are. Concomitant with those sins is the sin of our ministers of failing to preach the gospel of Christ’s glorious law keeping, death, and resurrection for his people.

我們所宣講的救主將要在榮耀中降臨，是的，但現在還不是時候。我們所傳講的救主曾在降卑和苦難中降臨，但現在還不是勝利神學和榮耀神學的時刻，如今還為時尚早。當萬王之王帶著榮耀和權柄降臨的時候，我們就會知道那個時候到了。現在，我們所能提供給罪人的，就只有上帝的公義律法和祂絆腳跌人的石頭，即世人看為愚拙的福音：一位被釘在十字架上的救主，卻在第三天復活了。
The Savior we preach will come in glory, yes, but now is not that time. The Savior we preach came in humiliation and suffering. Now is not a time for a theology of triumph and glory. It’s too soon for that. We’ll know when that time is, when the King of the Nations comes in glory and power. Now all we have to offer to sinners is God’s righteous law and his stumbling-block foolishness, the gospel of a crucified Savior raised on the third day.