路德的十架神学
Luthe's Theology of the Cross
作者：Carl R. Trueman 翻译：唐兴；校对：王一
https://www.opc.org/new_horizons/NH05/10b.html
 http://www.reformedbeginner.net/luthers-theology-of-cross/
 
绝对没有人会想到，马丁·路德在1517年10月，为反对罗马天主教赎罪劵所发表的《九十五条论纲》（95 thesis），会引发宗教改革运动。这篇论纲的目的是要为当时的一场大学辩论提出一个论述的架构。路德是要对赎罪劵的实施提出修正，并非要废除它。他确实不是要为广泛蔓延的神学和教会改革提出改革事项。
No one could have expected that the Reformation would be launched by Martin Luther's Ninety-Five Theses against Indulgences in October 1517. The document itself simply proposed the framework for a university debate. Luther was arguing only for a revision of the practice of indulgences, not its abolition. He was certainly not offering an agenda for widespread theological and ecclesiastical reform.
 
其实，1517年9月4日，在《驳经院神学》的论述中，他曾提出更具争议性的议题——批判中世纪神学几个世纪以来所使用的方法。但这个论述在毫无争议下就通过了。确实如此，从人的角度看来，是因为许多特殊之社会、经济和政治因素的结合，才使得后来的九十五条提纲，成为宗教改革的导火线。
Indeed, he had already said much more controversial things in his Disputation against Scholastic Theology of September 4, 1517, in which he critiqued the whole way in which medieval theology had been done for centuries. That disputation, however, passed without a murmur. Indeed, humanly speaking, it was only the unique combination of external factors—social, economic, and political—that made the later disputation the spark that lit the Reformation fuse.
 
海德堡论纲
The Heidelberg Disputation
 
然而，导火线被点燃时，教会却犯了致命的错误——认为这是微不足道的地方性事件，而让路德所属的奥古斯丁社团来处理。社团决定要在1528年4月于海德堡召开会议，并且要路德发表一系列关于其神学的论纲，以供他的弟兄们评估。就是在这里，那平淡的九十五条论纲给予路德一个机会，可以清晰的阐述，他先前在9月份所发表关于经院神学的论述。
Once the fuse had been lit, however, the church made a fatal error: she allowed the Augustinian Order, to which Luther belonged, to deal with the problem as if it were a minor local difficulty. There was to be a meeting of the Order in Heidelberg in April 1518, and Luther was asked to present a series of theses outlining his theology, so that it could be assessed by his brethren. It was here, then, that the relatively bland Ninety-Five Theses gave Luther an important opportunity to articulate the theology that he had expressed in his September Disputation.
 
海德堡辩论有两个重要性：首先，辩论中现了另外一位宗教改革的巨人：马丁·布塞（Martin Bucer）——斯特拉斯堡（Strasbourg）的宗教改革家，晚年成为剑桥的神学教授。他不但知识渊博，並且对教会的前途独具慧眼。布塞对那时代的改教者颇具深远的影响力，不下于约翰·加尔文。1517年路德在海德堡的论述，使他首次感受到改教的思想。然而，他对路德向教会流行的经院神学，所作的攻击感到惊讶时，却忽略了路德论述的神学中心思想。也就是海德堡辩论的第二个重要性——十字架的神学。
The Heidelberg Disputation is significant for two things. First, there was at least one other future Reformation giant present. This was Martin Bucer, the Reformer of Strasbourg, who would end his days as professor of divinity at Cambridge. A man of vast intellect and wide ecumenical vision, Bucer was to have a profound influence on a generation of Reformers, not least John Calvin. And his first taste of Reformation thinking was provided by Luther at Heidelberg in 1517. Yet, while Bucer left the disputation marveling at how Luther had attacked what the church had become, he missed the theological core of what Luther was saying. This is the second point of importance: the theology of the cross.
 
十架神学
The Theology of the Cross
 
路德在辩论结尾时，提出了一些的议题（以路德独特的方式），这些议题看起来似乎荒谬的，至少是很难以琢磨：
Toward the end of the disputation, Luther offered some theses which seem (in typical Luther fashion) nonsensical, or at least obscure:
 
第19条、任何人，若把神不可见之事看作是可被参透如同实际之事（罗1：20），都不配称为神 学家。 第20条、然而，透过苦难和十字架来理解神可见且显明之事的人，才配称为神学家。 第21条、荣耀神学的神学家以善为恶，以恶为善。十架神学的神学家则以言之以实。 第22条、把神所做的不可见之事看为是人能参透的，这种智慧是完全傲慢、盲目、刚硬。路德，海德堡论纲
19. That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened [Rom. 1:20].
 
这些陈述实际上包含了路德神学的中心思想，如果领悟到他所用的那些难懂的词汇所要表明的意思时，它们不但照明了路德神学教义的内容，并且清楚的指出他认为神学家所应该具有的思想模式。他的确把保罗在哥林多前书中，具爆炸性的十字架论述，发展成为一个完整的神学议题。
These statements actually encapsulate the heart of Luther's theology, and a good grasp of what he means by the obscure terms and phrases they contain sheds light not just on the doctrinal content of his theology, but also on the very way that he believed theologians should think. Indeed, he is taking Paul's explosive argument from 1 Corinthians and developing it into a full theological agenda.
 
路德论述的中心思想，认为人不应该推测神的本性，如何预见祂要向哪些人启示祂自己。因此，他把神的自我启示看作是一切神学的共通原则。可能连历史上所有的异端都会同意这一点，因为不论是自然的、理性的、文化的，或其他的神学，都预先假设了神启示的存在。
At the heart of his argument is his notion that human beings should not speculate about who God is or how he acts in advance of actually seeing whom he has revealed himself to be. Thus, Luther sees God's revelation of himself as axiomatic to all theology. Now, there probably is not a heretic in history who would not agree with that, because all theology presupposes the revelation of God, whether in nature, human reason, culture, or whatever.
 
但是，路德对启示的定义是狭义的。神在道成肉身中向人启示出祂对人的怜悯——当祂在人类血肉之体中启示祂自己时，其启示的最高峰，乃发生在各各他的十字架上。路德有时候把基督钉十字架称为是“神的背”，其意思是——神的作为与人的理性是互相矛盾的。
Luther, however, had a dramatically restrictive view of revelation. God revealed himself as merciful to humanity in the Incarnation, when he manifested himself in human flesh, and the supreme moment of that revelation was on the cross at Calvary. Indeed, Luther sometimes referred enigmatically to Christ crucified as "God's backside"—the point at which God appeared to be the very contradiction of all that one might reasonably have anticipated him to be.
 
这样，“荣耀神学的神学家”乃是根据人的理性对神的期望（神像什么样子）来建造他们对神的认识。结果，他们却使神看起来像他们自己。然而，“十架神学的神学家”则以被钉十字架的基督为基础，来认识神的自我启示。
The "theologians of glory," therefore, are those who build their theology in the light of what they expect God to be like—and, surprise, surprise, they make God to look something like themselves. The "theologians of the cross," however, are those who build their theology in the light of God's own revelation of himself in Christ hanging on the cross.
 
含义
Implications
 
这种立场具有革命性的含义。首先，路德要求所有神学的词汇，都要因着对十字架的认识而被修正。以“能力”一词为例，当荣耀神学的神学家在圣经中读到神的大能，或使用此名词时，他们会认为神的大能与人的力量类似；把想象中最大的能力无限扩大，来理解神的大能。然而，从十字架的角度来理解，这样的解读与神的大能之真义是完全相反的。神的大能，是在十字架的软弱中彰显，因为正是在耶稣看似被邪恶力量和败坏的属地权势打败的时候，他显明了神的大能——耶稣征服了死亡，战胜了所有邪恶的力量。所以，当基督徒讲到神的大能，或是教会和基督徒的能力时，都应当根据十字架的意义来理解——隐藏在软弱下的能力。
The implications of this position are revolutionary. For a start, Luther is demanding that the entire theological vocabulary be revised in light of the cross. Take for example the word power. When theologians of glory read about divine power in the Bible, or use the term in their own theology, they assume that it is analogous to human power. They suppose that they can arrive at an understanding of divine power by magnifying to an infinite degree the most powerful thing of which they can think. In light of the cross, however, this understanding of divine power is the very opposite of what divine power is all about. Divine power is revealed in the weakness of the cross, for it is in his apparent defeat at the hands of evil powers and corrupt earthly authorities that Jesus shows his divine power in the conquest of death and of all the powers of evil. So when a Christian talks about divine power, or even about church or Christian power, it is to be conceived of in terms of the cross—power hidden in the form of weakness.
 
对路德而言，同样思考模式必须被应用在其他的神学用语上。举例来说，神的智慧是在愚拙的十字架上被显明出来。谁能够发明这种愚拙的想法——神取了人的肉身，並且代替罪人死于可怕的苦难；为了要洁净罪人，神自己担当了他们的罪；为了要兴起有新生命的子民，祂自己却顺服至死？我们可以继续以同样的看法来理解其他的名词：生命，祝福，圣洁，和公义。每一个名词都必须按照十字架的真理加以重新思考。这些都是重要的神学观念；人很容易就把他自己本身的印象植入其中；这些神学观念都必须被放在十字架的亮光下，再被重新铸造。
For Luther, the same procedure must be applied to other theological terms. For example, God's wisdom is demonstrated in the foolishness of the cross. Who would have thought up the foolish idea of God taking human flesh in order to die a horrendous death on behalf of sinners who had deliberately defied him, or God making sinners pure by himself becoming sin for them, or God himself raising up a people to newness of life by himself submitting to death? We could go on, looking at such terms as life, blessing, holiness, and righteousness. Every single one must be reconceived in the light of the cross. All are important theological concepts; all are susceptible to human beings casting them in their own image; and all must be recast in the light of the cross.
 
这样的洞察力（是路德思想的要素之一），赋予其神学一种内在的逻辑性和统一性。以路德对称义的理解为例，神宣告信徒是义人，不是藉着人原有的和本质上的义（任何靠信徒本身所成就或取得的），而是基于一种外来的义（alien righteousness）——就是基督的义，这义是在信徒以外的义。难道这不奇怪、不寻常，但却是神十字架的奇妙逻辑吗？人的确是不义的，的确是被罪污染的，却被神宣告为圣洁和义的！这样的真理，是人理性的逻辑所无法理解，但按照十字架的逻辑，却是十分合理的。
This insight is one of the factors in Luther's thinking that gives his theology an inner logic and coherence. Take, for example, his understanding of justification, whereby God declares the believer to be righteous in his sight, not by virtue of any intrinsic righteousness (anything that the believer has done or acquired), but on the basis of an alien righteousness, the righteousness of Christ that remains external to the believer. Is this not typical of the strange but wonderful logic of the God of the cross? The person who is really unrighteous, really mired in sin, is actually declared by God to be pure and righteous! Such a truth is incomprehensible to human logic, but makes perfect sense in light of the logic of the cross.
 
神爱那些不可爱和不义的人，是在他们有任何爱神的倾向之先，这又如何解释呢？对于荣耀神学的神学家们而言，他们认为神，就像他们自己和其他的人一样，只回应那些可爱良善的人，或是那些赢得他们好感的人。但是，十字架的真理告诉我们，神却非如此。与人的理性相反，神并不要求其所爱的对象先爱祂；祂在先的爱会创造爱，並且没有任何预设条件。耶稣被钉十字架的丑陋残忍的一幕，却启示出神令人惊奇、出乎意料之外的温柔和美丽。
And what of the idea of a God who comes down and loves the unlovely and the unrighteous before the objects of his love have any inclination to love him or do good? Such is incomprehensible to the theologians of glory, who assume that God is like them, like other human beings, and thus only responds to those who are intrinsically attractive or good, or who first earn his favor in some way. But the cross shows that God is not like that: against every assumption that human beings might make about who God is and how he acts, he requires no prior loveliness in the objects of his love; rather, his prior love creates that loveliness without laying down preconditions. Such a God is revealed with amazing and unexpected tenderness and beauty in the ugly and violent drama of the cross.
 
基督徒伦理的关键
The Key to Christian Ethics and Experience
 
路德没有把十架神学局限于神客观的启示上，而视其为理解基督徒伦理和生活的关键。两者共同的根基是信心：对不信的人，十字架是荒唐无意义的；从表面上看，它是被神咒诅的人受击打污秽的死亡。不信的心对十字架的理解是——希腊人认为它是愚拙的，犹太人认为它是上帝的刑罚（完全取决于你认为罪是智力上的傲慢，还是道德上的自义）。唯有被信心开启的心思，才能认识到十字架的真实意义。神的启示隐藏于外在的形体中。信心是神所赐的礼物，不是人类心智本身的能力。
Luther does not restrict the theology of the cross to an objective revelation of God. He also sees it as the key to understanding Christian ethics and experience. Foundational to both is the role of faith: to the eyes of unbelief, the cross is nonsense; it is what it seems to be—the crushing, filthy death of a man cursed by God. That is how the unbelieving mind interprets the cross—foolishness to Greeks and an offence to Jews, depending on whether your chosen sin is intellectual arrogance or moral self-righteousness. To the eyes opened by faith, however, the cross is seen as it really is. God is revealed in the hiddenness of the external form. And faith is understood to be a gift of God, not a power inherent in the human mind itself.
 
这种信心的原则让信徒了解到他应该如何去生活。基督是大君王和大祭司，信徒藉着与祂联合，也是君王和祭司。事实上，君王和祭司在信徒身上所扮演的角色，就如同基督一般：借着受苦和自我牺牲服事他人。信徒借着做每个人的仆人，成为所有事物的君王；信徒藉着顺服于所有人之下而全然自由。正如基督藉着在十字架上的死，彰显了祂的王权和大能；信徒为他人的益处而无条件的舍己。我们应该像小基督一般对待我们的邻舍，这样做，会使我们认识作为神儿女的真实意义。
This principle of faith then allows the believer to understand how he or she is to behave. United to Christ, the great king and priest, the believer too is both a king and a priest. But these offices are not excuses for lording it over others. In fact, kingship and priesthood are to be enacted in the believer as they are in Christ—through suffering and self-sacrifice in the service of others. The believer is king of everything by being a servant of everyone; the believer is completely free by being subject to all. As Christ demonstrated his kingship and power by death on the cross, so the believer does so by giving himself or herself unconditionally to the aid of others. We are to be, as Luther puts it, little Christs to our neighbors, for in so doing we find our true identity as children of God.
 
这样的论述是具有爆炸力的，它为基督徒权柄下了一个全新的定义。举例而言，长老并非那些使用权力欺压他人，用地位、财富或学位来强化自己意见的人。真正的基督徒长老是奉献他整个生命来服事他人的人。而这种服事是痛苦、困难和卑微的。然而，他这样正彰显了如基督般的权柄——就是基督自己藉着祂肉身的生命，以及在各各他的十字架上所彰显出来的权柄。
This argument is explosive, giving a whole new understanding of Christian authority. Elders, for example, are not to be those renowned for throwing their weight around, for badgering others, and for using their position or wealth or credentials to enforce their own opinions. No, the truly Christian elder is the one who devotes his whole life to the painful, inconvenient, and humiliating service of others, for in so doing he demonstrates Christlike authority, the kind of authority that Christ himself demonstrated throughout his incarnate life and supremely on the cross at Calvary.
 
借着苦难得祝福
Great Blessings through Great Suffering
 
十架神学对信徒的意义并不止于此。神也按照十字架的模式，来处理和对待藉着信心与基督联合的信徒。简言之，就是苦难越大祝福越大。
The implications of the theology of the cross for the believer do not stop there. The cross is paradigmatic for how God will deal with believers who are united to Christ by faith. In short, great blessing will come through great suffering.
 
生活在富裕西方的人，很难接受这样的观念。举例来说，许多年前我在某教会教导这个主题，我指出十字架不只是讲到关于代赎，更讲到神如何对待和处理祂所爱的人。聚会结束后，有人反驳我，认为路德的十架神学忽略了十字架和复活，是代表着咒诅被逆转的开始，因此我们应该期待祝福。专注在受苦和软弱上，就等於忽视基督的职事在末世的重要性。
This point is hard for those of us in the affluent West to swallow. For example, some years ago I lectured at a church gathering on this topic and pointed out that the cross was not simply an atonement, but a revelation of how God deals with those whom he loves. I was challenged afterwards by an individual who said that Luther's theology of the cross did not give enough weight to the fact that the cross and resurrection marked the start of the reversal of the curse, and that great blessings should thus be expected; to focus on suffering and weakness was therefore to miss the eschatological significance of Christ's ministry.
 
当然，此人未能彻底地运用路德的十架神学。其所言虽然对，却未能按照十字架来理解。是的，路德会同意咒诅的逆转，但这逆转被显明出来，是因为良善完全颠覆了邪恶。如果基督的十字架，这一人类历史最邪恶的行为，能够与神的旨意一致，并且成为击败邪恶的力量，那么其他的恶也会被颠覆来称为善的源泉。
Of course, this individual had failed to apply Luther's theology of the cross as thoroughly as he should have done. All that he said was true, but he failed to understand what he was saying in light of the cross. Yes, Luther would agree, the curse is being rolled back, but that rollback is demonstrated by the fact that, thanks to the cross, evil is now utterly subverted in the cause of good. If the cross of Christ, the most evil act in human history, can be in line with God's will and be the source of the decisive defeat of the very evil that caused it, then any other evil can also be subverted to the cause of good.
 
不仅如此，如果基督的死是一种祝福，那么信徒所经历的任何邪恶，都也可以成为祝福。咒诅的确被逆转，祝福的确要流溢；但谁能宣告这些祝福，必须与富裕的美国人所热望和期待的，互相吻合呢？对路德而言，十字架教导我们基督是地上最受祝福的人；基督藉着十字架启示祂所受的祝福，正出于祂的受苦和死亡。如果那是神对待祂的爱子的方法，那些藉着信心与基督联合的人，难道有任何权利有不同的期待吗？
More than that, if the death of Christ is mysteriously a blessing, then any evil that the believer experiences can be a blessing too. Yes, the curse is reversed; yes, blessings will flow; but who declared that these blessings have to be in accordance with the aspirations and expectations of affluent America? The lesson of the cross for Luther is that the most blessed person upon earth, Jesus Christ himself, was revealed as blessed precisely in his suffering and death. And if that is the way that God deals with his beloved son, have those who are united to him by faith any right to expect anything different?
 
有些人，像《坏事发生在好人身上》的犹太拉比作者：哈罗德•库希那（Harold Kushner），对邪恶的看法与路德不同。但是，路德会说，这些事的确会发生，因为这是神对信徒的祝福。神是藉着祂在信徒心中奇妙的工作（与我们所期待的相反）来成就祂的善工；祂的确会藉着明显的咒诅，来达到其祝福的目的。
This casts the problem of evil in a somewhat different light for Luther than, say, for Harold Kushner, the rabbi who wrote When Bad Things Happen to Good People. They happen, Luther would say, because that is how God blesses them. God accomplishes his work in the believer by doing his alien work (the opposite of what we expect); he really blesses by apparently cursing.
 
的确，当我们领悟到，历史上最大的罪恶——基督的死，是出于三一真神玄妙深奥的旨意，但却未使神与道德的罪有所关联时，就解决了那个古老的问题：免除全能的神对邪恶的责任。邪恶的问题不在于要找到它的出处，因为它没有被启示出来。在十字架的时刻，邪恶清楚地被良善全然的推翻毁灭了。是基督的十字架，使罗马书八章28节就成为真实的：神若能使极大的邪恶，逆转成为极大的祝福；祂就更能使那些玷污人类历史的罪恶（从个人的不幸到跨国的大灾难），得以转变达到祂良善的目的。
Indeed, when it is grasped that the death of Christ, the greatest crime in history, was itself willed in a deep and mysterious way by the triune God, yet without involving God in any kind of moral guilt, we see the solution to the age-old problem of absolving an all-powerful God of responsibility for evil. The answer to the problem of evil does not lie in trying to establish its point of origin, for that is simply not revealed to us. Rather, in the moment of the cross, it becomes clear that evil is utterly subverted for good. Romans 8:28 is true because of the cross of Christ: if God can take the greatest of evils and turn it to the greatest of goods, then how much more can he take the lesser evils which litter human history, from individual tragedies to international disasters, and turn them to his good purpose as well.
 
路德的十字架神学极其丰富，无法在一篇文章中详述，但是我相信，藉着以上简单的描述，在思想哥林多前书时，会认识到外貌和事实之间的巨大反差。这种反差遍布在圣经中，且被马丁路德有力地汇集起来，使我们可以挖掘到这种神学思想丰富的矿脉。这是神学的金矿，是对于感觉主义、成功神学，以及过分属世之末世观的解毒剂。十字架不只是神为我们赎罪的地方；它也是一个深奥的启示：告诉我们祂是什么样的神，祂如何对祂所创造的万物施行祂的作为。
Luther's theology of the cross is too rich to be covered adequately in a single article, but I hope that my brief sketch above will indicate the rich vein of theological reflection which can be mined by those who reflect upon 1 Corinthians 1 and upon the dramatic antitheses between appearance and reality that are scattered throughout Scripture and marshaled with such force by Martin Luther. An antidote to sentimentality, prosperity doctrine, and an excessively worldly eschatology, this is theological gold dust. The cross is not simply the point at which God atones for sin; it is also a profound revelation of who God is and how he acts toward his creation.

 

 

教會和以色列
THE CHURCH AND ISRAEL
作者： Michael Horton    唐興譯/誠之編校
本文首刊於「當代宗教改革」（Modern Reformation）雜誌，總第3卷3月號（May/June 1994）
https://yimawusi.net/2021/03/06/michael-horton/
https://wscal.edu/resource-center/the-church-and-israel
 
預言家林西（Hal Lindsey）宣稱：「全部先知預言的中心就是以色列國。」1948年5月14日，以色列再次獨立建國，林西寫到：「基於這個理由，我確信我們現在正處於希伯來先知所清楚和準確預言的一個特殊時代。因此，所有的先知預言，都要在這一代當中實現。」
The center of the entire prophetic forecast is the State of Israel," declares prophetic pontiff, Hal Lindsey. On May 14, 1948, Israel became a nation again and, writes Lindsey, "For this reason I am convinced that we are now in the unique time so clearly and precisely forecast by the Hebrew prophets. Thus, all the various prophecies will come to pass during this generation."
 
時代主義論者（Dispensationalists）認為，1948年以色列的復國，已經應驗了以西結書和但以理書所預言的，以色列未來的復興。這該怎麼說呢？難道這就是先知們心中所想的嗎？我們必須進一步追問：上帝對亞伯拉罕的應許是在猶太復國主義運動（Zionist movement）中應驗的，還是在耶穌基督的福音中應驗的？但是，我們首先要思考的是：1948年。
The Dispensationalists have maintained that the prophecies of Ezekiel and Daniel regarding a future restoration of Israel are fulfilled in the recreation of that state in 1948. What about this? Is that what the prophets had in mind? A further question must then be asked: Are the promises God made to Abraham fulfilled in the Zionist movement or in the Gospel of Jesus Christ? But first things first: 1948.
以西結的預言說到：「我要使雅各被擄的人歸回，要憐憫以色列全家，又為我的聖名發熱心。」（結卅九25）以西結預言之後55年，即主前530年，但以理也同樣地發出預言指出，現在被毀滅的以色列國在未來要得到恢復。在但以理事奉的時期，以色列國被瓦解，並且被擄到巴比倫。這兩位先知都在這樣悲慘的局勢中，向以色列百姓提供了盼望。100年之後，當尼希米和以斯拉被允許歸回重建耶路撒冷時，就應驗了這兩位先知所說的預言。城牆得重建，上帝的子民歸回，而他們雖然只是帝國的附庸國，但是巴比倫王傾其一切財寶來幫助耶路撒冷城的重建。這些都與預言完全吻合：上帝要將祂的百姓從被擄中帶回耶路撒冷。新的聖殿甚至是在波斯王的協助下才建造完成的。
Ezekiel prophesies, "I will now bring Jacob back from captivity and will have compassion on all the people of Israel, and I will be zealous for my holy name" (39:25). Daniel's prophecies are delivered in 530 BC, just fifty-five years after Ezekiel's and also point to a future restoration of a now destroyed nation of Israel. During Ezekiel's ministry, the nation is dismantled and carried off into Babylonian captivity and both prophets are offering the people hope in the midst of tragedy. One hundred years later, the promises made through these two prophets are fulfilled as Nehemiah and Ezra are allowed to return to rebuild Jerusalem with released exiles. The walls are rebuilt, God's people return, and although they are an imperial satellite, Babylon's rulers empty their own treasuries to assist in the rebuilding. This is all in line with the prediction that God will bring His people out of exile back to Jerusalem is finally fulfilled. A new temple is even built with the assistance of the Persian king.
 
這一切都在先知預言的一個世紀內得到了應驗：聖殿的重建，獻祭的更新，城市的重建，被擄的人重回家園。 1948年的復國，也不過如此。
All of this was fulfilled within a century of the prophecy. The temple was rebuilt, sacrifices were renewed, the city was rebuilt, and the exiles came home. So much for 1948.
 
當然，有些預言，例如但以理所做的預言，必須在尼希米帶領下的歸回重建之後才能得到應驗。其中一個例子就是四個國度的異象——巴比倫和瑪代·波斯帝國（兩個帝國在但以理有生之年就存在了），以及希臘（主前2世紀）和羅馬帝國（主前1世紀到主後1世紀）。所有這些世上的帝國都將衰頹；前面兩個是但以理親身經歷到的，後面兩個則是在主後1世紀才應驗的。這些地上帝國的壽命，都無法超越那一位將要來的君王的國度；祂將要把祂分散在各處的百姓（猶太人和外邦人）帶回家中：「我必立一牧人照管他們，牧養他們，就是我的僕人大衛。祂必牧養他們，作他們的牧人」（結卅四23）。在約翰福音第十章，當耶穌宣告祂自己為好牧人時，正應驗了這個預言。因此，以西結書中的預言，不是關於1948年的猶太復國主義運動（Jewish Zionism），而是關於主前440年的歸回重建，而且最終是關於作為大衛子孫的耶穌基督。
Of course, there are predictions made, by Daniel, for instance, which require fulfillment beyond the return under Nehemiah. One example is the vision of the four kingdoms--Babylon and Medo-Persia (two empires which existed during Daniel's own lifetime), and Greece (second century, BC) and Rome (first century, BC through first century AD). All of these world empires will collapse, two of which Daniel knew first-hand, while the latter two were fulfilled as late as the first century AD. These earthly empires would never outlast the empire of the coming One who will finally bring all of His scattered tribe (Jew and Gentile alike) home: "I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd" (Ez 34:23). It was just this prophecy which Jesus proclaimed Himself to be fulfilling in His self-designation as the Good Shepherd in John chapter ten. Thus, Ezekiel is not about Jewish Zionism in 1948, but about the return of the exiles in 440 BC and ultimately about Jesus Christ as the Son of David.
 
那麼，聖殿被毀又怎麼說呢？新約聖經中不是預言聖殿和聖城最後要被拆毀嗎？確有此事。 「耶穌出了聖殿，正走的時候，門徒進前來，把殿宇指給他們看。耶穌對他們說：『你們不是看見這殿宇嗎？我實在告訴你們：將來在這裏，沒有一塊石頭留在石頭上不被拆毀了』」（太廿四1-2）。這段經文常被認為是指在我們時代中的應驗。然而，當門徒問到這個應驗的預兆時，耶穌說：「那時，人要把你們陷在患難裏，也要殺害你們。」這聽起來不就是耶穌正在預備他們，去面對一個即將來臨的應驗嗎？事實上，這個預言在主後70年，聖城被羅馬帝國破壞、猶太人和基督徒被殺害分散、聖殿被拆毀沒有留下一塊石頭時，就已經應驗了。羅馬皇帝宣稱他自己為神，坐在至聖所，這乃是應驗了但以理書中所預言的：「那行毀壞可憎的」（abomination of desolation）。多年以來，時代主義論者教導這事發生於大災難時期，這樣的解釋很難被接受。只要看一看主所說的：「你們看見先知但以理所說的『那行毀壞可憎的』站在聖地（讀這經的人須要會意）。那時，在猶太的，應當逃到山上…… 」。難道當初的聽眾不明白，耶穌是要預備他們，面對即將要發生的事嗎？ 「當你們看見……站在聖地……。」
What about the destruction of the temple? Was it not predicted in the New Testament that there would be a final destruction of the temple and the city? Indeed, it was. "Jesus left the temple and was walking away when His disciples came up to Him to call His attention to its buildings. 'Do you see all these things?' He asked. 'I tell you the truth, not one stone here will be left on another; every one will be thrown down.'" This is often taken to refer to a fulfillment in our own lifetime, and yet, when the disciples wanted to know what the signs of this would be, He said, "You will be handed over to be persecuted and put to death." Doesn't it sound like Jesus was preparing them for an immediate fulfillment? The fact is, this was fulfilled in AD 70, when the city was destroyed by the Romans, Jews and Christians were slaughtered and scattered, and the temple was destroyed to the extent that "not one stone" was "left on another." The Roman emperor, proclaiming himself God, sat in the Holy of Holies, fulfilling the "abomination of desolation" predicted in Daniel. And if, after years of Dispensational teaching on the "abomination of desolation," taking place during the tribulation, it is difficult to accept this interpretation, just look at our Lord's own remark: "So when you see standing in the holy place 'the abomination that causes desolation,' spoken through the prophet Daniel--let the reader understand--then let those who are in Judea flee to the mountains." Would the original audience not have clearly understood Jesus to be preparing them for events which were right around the corner? "So when you see standing in the holy place..."
 
因此，但以理和以西結的預言，不一定要在1948年，或任何其他與當前重大事件相吻合的時期才能應驗。
Therefore, the prophecies of Daniel and Ezekiel do not have to find their fulfillment in 1948 or in any other period which coincides with remarkable current events.
 
然而，第二個問題是我們更關注的核心問題：現代的以色列國和猶太復國主義運動，是否是上帝對亞伯拉罕的應許的應驗？傳統時代主義論認為，救恩計劃有一種「徹底的中斷」（radical discontinuity），儘管最近的修正已經淡化了這種看法。傳統時代主義論認為，上帝最終的計劃牽涉到以色列國；相對於上帝拯救以色列民族國家的主要使命，教會只是一個「括號」（薛福Chafer所提倡的觀念），有點像是一個腳註或旁枝（編按：只是一個插曲）。
The second question, however, is of more central concern: Is the modern state of Israel and Zionism in general the fulfillment of God's promises to Abraham? Classical Dispensationalism presents to programs of salvation, though recent revisions have toned down on the radical discontinuity. In classical Dispensationalism, God's ultimate program involves the nation Israel. The Church is a "parenthesis" (Chafer), a sort of footnote or sidetrack in contrast to God's main mission to save ethnic, national Israel.
 
我們認為，這種觀念嚴重地誤解了上帝的計劃，以及聖經中清楚的教導。這樣做，等於是冒險給予現代猶太人一個虛假的盼望，提出一個不需要世界唯一救主作為中保的救恩計劃（至少在現世的事物上是如此）。如果你認為這是對此立場的一種諷刺，只要去參加每年在華盛頓首府地區所舉辦的，為以色列禱告的全國早餐禱告會（National Prayer Breakfast in Honor of Israel），就立見分曉。有一年我參加了，我還記得許多基要派的傳道人和發先知預言的「專家」，領導群聚一堂的猶太基督徒這樣地禱告說：「我們共同的天父——亞伯拉罕、以撒、雅各的神……」。如果現在有另一群基督徒在同一條街上，舉行基督徒和穆斯林教或基督徒和印度教的禱告會，這樣的禱告，基本上等於否認了基督的獨特性，以及祂的中保工作。但是，對這些人而言，猶太人很明顯地不需要福音，因為他們根本連福音都沒有提到。沒有一個禱告在結束時提到基督的名。
We believe that this position gravely misunderstands the plan of God and the clear teaching of the Scriptures. In so doing, it risks offering false hopes to modern Jews of a plan of redemption which, at least in temporal matters, does not require the mediation of the world's only Savior. If you think this is a caricature of the position, just attend the annual National Prayer Breakfast in Honor of Israel in Washington, DC. I did that one year and I remember fundamentalist preachers and prophecy "experts" leading the Jewish-Christian gathering in prayer "to our common Father--the God of Abraham, Isaac, and Jacob." Now, if another group of Christians down the street had a prayer service of Christians and Moslems or Christians and Hindus, it would be considered a basic denial of the uniqueness of Christ and His mediatorial work, but for these people, Jews evidently did not need the Gospel, for there was no reference to it even in passing. Not one prayer ended with the name of Christ.
 
使徒保羅會把這種教導稱為是加拉太教會的異端。 「正如『亞伯拉罕信上帝，這就算為他的義』。所以，你們要知道：那以信為本的人，就是亞伯拉罕的子孫。並且聖經既然預先看明，上帝要叫外邦人因信稱義，就早已傳福音給亞伯拉罕，說：『萬國都必因你得福。」可見那以信為本的人和有信心的亞伯拉罕一同得福。凡以行律法為本的，都是被咒詛的；因為經上記著：『凡不常照律法書上所記一切之事去行的，就被咒詛』」（加三6-10）。所以，沒有兩種不同的救恩計劃。猶太人和外邦人一樣，都是「被咒詛的」，唯有藉著信心，才能接近上帝、得著祂在基督裏的應許。認為上帝不是藉著基督，來實現祂對以色列民族的應許，這種觀念肯定是近乎異端了。
The Apostle Paul would call this the Galatian heresy. "Understand that those who believe are children of Abraham. The Scripture predicted that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: 'All nations will be blessed through you.' So those who have faith are blessed along with Abraham, the man of faith. All who rely on observing the law are under a curse" (Gal 3:6-10). Thus, there are not two programs. Jews and Gentiles alike are "under a curse" and can only approach God and receive His promises by faith in Jesus Christ. To suggest that God is fulfilling promises to national Israel apart from Christ surely borders on heresy.
 
但是，上帝並非在履行對以色列國族（national Israel）的應許。發生於主後70年「那行毀壞可憎的」，實際上確實使聖殿荒涼了。儘管我們與世界上受逼迫的猶太人在他們的家園一同歡欣鼓舞，但1948年並不具有任何先知預言上的意義。
But God is not fulfilling promises to national Israel. The abomination that makes desolate in AD 70 did, in fact, make the temple desolate. While we rejoice with the persecuted Jews of the world in their homeland, there is no prophetic significance to the year 1948.
 
如果我們仔細查看上帝對亞伯拉罕的應許（創十二2-3），以及貫穿舊約聖經的許多警告，都提到得著應許之地的條件，在於以色列人的順服。然而，得著那最終應許之地的條件，則單單在於信心（by faith alone）。所以，舊約聖經裏的先祖們，並不像現代的時代主義論者，對這塊土地有這麼大的興趣。 「他（亞伯拉罕）因著信，就在所應許之地作客，好像在異地居住帳棚，與那同蒙一個應許的以撒、雅各一樣。因為他等候那座有根基的城，就是上帝所經營所建造的。因著信，連撒拉自己，雖然過了生育的歲數，還能懷孕，因她以為那應許她的是可信的。所以從一個仿佛已死的人就生出子孫，如同天上的星那樣眾多，海邊的沙那樣無數。這些人都是存著信心死的，並沒有得著所應許的」（來十一8-13）。什麼？他們並沒有得著所應許的？他們不就在那塊土地上，不是嗎？但是，聖經告訴我們，那不是最終極的應許。 「他們……承認自己在世上是客旅，是寄居的［甚至寄居在應許之地］。說這樣話的人是表明自己要找一個家鄉。他們若想念所離開的家鄉，還有可以回去的機會。他們卻羡慕一個更美的家鄉，就是在天上的。」（來十一14-16）。
If we look very carefully at the promises made to Abraham (Gn 12:2-3), and the many warnings which follow throughout the Old Testament, the promise of the land is conditional upon Israel's obedience. The promise of a final Promised Land and resting place, however, is by faith alone. Thus, the Old Testament patriarchs were not as interested in a plot of land as modern Dispensationalists. "By faith, Abraham made his home in the promised land like a stranger in a foreign country, for he was looking forward to the city with foundations, whose architect and builder is God. And so from this one man, and he as good as dead, came descendants as numerous as the stars of the sky. All these people were still living by faith when they died. They did not receive the things promised" (Heb 11:8-13). What? They didn't receive the things promised? They were in the land, weren't they? But the Bible says that this was not the ultimate promise. "They admitted they were strangers on earth [even in the promised land]. People who say such things who that they are looking for a country of their own." But they had a country of their own! "If they had been thinking of the country they had left, they would have had opportunity to return. Instead, they were looking for a better country--a heavenly one" (Heb 11:14-16).
 
所以，你們明白，上帝對亞伯拉罕的應許是在基督裏應驗的，並且傳給了所有因信而屬於基督的人。不管是猶太人還是外邦人，所有想要倚靠行為得著應許的人，都還在咒詛之下，並且，離開了彌賽亞，就沒有任何其他的應許，只有審判。
So, you see, the promises made to Abraham are fulfilled in Christ and passed along to all those who belong to Christ by faith. Whether Jew or Gentile, all who are relying on the works of the law are still under a curse and apart from the Messiah there is no promise of anything but judgment.
 
使徒保羅引用自己身為猶太人卻回轉歸向基督的經歷，這樣寫道：「我且說，上帝棄絕了祂的百姓嗎？斷乎沒有！」「如今也是這樣［並非未來的某一段時間］，照著上帝揀選的恩典，還有所留的餘數。」（羅十一1，5）在現今的世代（今世），上帝把外邦人的枝子，接在以色列的枝子中，形成了一個單一的家族，其中「並不分猶太人、希臘人、自主的、為奴的，或男或女，因為你們在耶穌基督裏，都成為一了」（加三28）。
"I ask then: Did God reject His people? By no means!," writes the Apostle Paul, citing his own conversion to Christ as a Jew. "So too, at this present time (not some future time) there is a remnant chosen by grace" (Rom 11:1,5). In this present age, God is grafting in with Israel branches from alien, Gentile trees and forming one single family in which "there is neither Jew nor Gentile....For all are one in Christ" (Gal 3:28).

历史书中的基督  CHRIST IN THE HISTORICAL BOOKS   

 作者: Hywel R. Jones   翻译:  唐兴

http://www.wscal.edu/resource-center/christ-in-the-historical-books

http://peddrluo.blog.163.com/blog/static/19480131220106233510561/

 英文圣经中，从约书亚记到以斯帖记的书卷，通常被认为是包括在旧约“历史书”的标题之下。在由律法书（the Law）、先知书（the Prophets）和圣卷（the Writings）所组成的希伯来文圣经里，这些书卷并没有属于自己的部分。如此的分配表示历史记载与其他的圣经资料——先知书、智慧书和律法——具有密切的关系。它们并不包含“赤裸裸（原始）的事实（brute facts，译按：指完全“客观”、未经解释的事实）”（难道真有此事？），并且，它们所记录的历史不是“废话”（bunk）。历史书中事件的意义，要靠旧约中其他的书卷来阐明。它们属于神向祂子民之自我启示的一部分。它们记录了以色列人从进入应许地，直到被放逐到巴比伦以后归回的历史。这些叙事若讲到关于基督的事，肯定与以色列的历史有关系。

The books of the Old Testament that are usually thought of under the heading “Historical Books” are those from Joshua to Esther in our English Bibles. They are not assigned a section of their own in the Hebrew Bible which comprises the Law, the Prophets and the Writings. This distribution indicates that historical records have close connections with the other kinds of biblical material—prophetic, wisdom and legal. They do not contain “brute facts” (are there ever such?), and the history that they record is not “bunk.” They contain events whose meanings are illuminated by the rest of the Old Testament. They are part of the self-revelation of God to his people. They record the history of Israel from her entry into the Promised Land to her reoccupation of it after the Exile in Babylon. If these narratives have anything to say about Christ, it is in what is said about the history of Israel.

历史书：以色列与圣约

The Historical Books: Israel and Covenant

约书亚记、士师记、路得记、撒母耳记、列王纪、历代志、以斯拉记、尼希米记和以斯帖记都在回溯以色列人从埃及得拯救，并在神的治理和照顾下，成为神的子民。首先，这是神透过摩西在西奈山与他们立的约（出19：4-6），接着是透过与他们的王——大卫所立的约（撒下7：12-17）而成就的。

The books of Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra-Nehemiah and Esther all fold back on the deliverance from Egypt and her constitution as the people of God under his rule and care. This was brought about first by way of the covenant made at Sinai through Moses (Exod 19:4-6) and then with David as their king (2 Sam 7:12-17).历史书提供了一个连续的图像，展现出以色列人如何以神子民的身份生活，无论是享受约的祝福，或是承受约的咒诅（被放逐是咒诅的极致），都与圣约关系的条件有关。

The historical books provide a succession of snapshots that show how Israel as the people of God lived in relation to the terms of that covenant relationship, whether enjoying its blessings or enduring its curses climaxing in exile.

因此，高峰代表以色列历史中的兴盛和平安，低谷代表受侵略和蹂躏。但是，这上下起伏的历史具有一个共同的主题——神如何与祂的子民一同忍耐，不论在平顺时，或在困难时，神都一直忠于自己对他们的承诺。这些历史文献揭开了神与祂的子民，在这一千多年的时期中的相处和生活。

High points therefore mark the history of Israel, for example prosperity and safety, and so also do low points, in terms of invasion and devastation. But this undulating history has a common thread—how the Lord perseveres with his people and remains faithful to his commitment to them through not only good, but bad times, too. It is this living and varied interaction between God and his people that the historical literature unfolds over a period of some thousand years.

这些书卷是在圣约关系下交织成形的，而此圣约关系是在西奈山，以及与大卫的家室所建立的。一方面，神的信实，为弥赛亚的受差遣/降生预先作好准备；另一方面，神子民的失败，使弥赛亚的来临成为必要。这就是在这些记录中看到基督的一般性视角。

These books are crafted on the loom of covenant relationship, established at Sinai and with David’s house. On the one hand, God’s faithfulness anticipates the sending/coming of the Messiah, and on the other, the people’s failure necessitates it. That is the general perspective on seeing Christ in these records.

历史书：以色列与基督

The Historical Books: Israel and Christ

因此，藉由圣约的子民和他们的王，我们可以从历史书中看见基督。无论怎么说，历史终究是由“素材”所形成的，而不只是一个宏大的结构。在这些记录中，我们如何、在哪里找到“基督”呢？在所有的这些书卷中，一方面，有关于先知、祭司和君王（士师）丰富的资料，另一方面也有关于“平信徒”，以及关于他们仇敌的丰富资料。这些被选择记录下来的事实，其重要性在于：它们组成了“瞬间的景象”，描绘出神的国度在当时的演变。神的国度是在伊甸园就应许的（参创3：15），在西奈山被暂时建立起来（出19：5-6），然后由大卫王所确立（撒下7：11-16）。它（神的国度）是否正在往前推进呢？若没有，原因为何？是否受到威胁呢？这些威胁是来自外部，还是内部？那些应该引领人归向神的人，是否事实上却在带领人远离神呢？

Christ is therefore seen in the Historical Books through the covenant people and their king. After all is said and done, history is made up of “stuff” and is not just a grand scheme. Where and how can “Christ” be found in the records themselves? In all of these books there are abundant references to prophets, priests and kings (judges) on the one hand and to the “laity” on the other—and also to their foes. These selected facts are important because they compose the “snapshot” that depicts how the kingdom of God, promised in Eden (see Gen 3:15), provisionally set up at Sinai (see Exod 19:5-6) and established with King David (2 Sam 7:11-16), was faring at the time. Was it being advanced or not? If not, why not? Was it even being threatened? And was that happening from without or from within? Were those who should have led the people to God in fact leading them away from him?

我们要从旧约中举两个事件为例，一个是正面的，另一个是负面的，来思想在经文中如何发现这些原则，以及它们如何指向基督和新约的时代。

We will now take two sample events, positive and negative, from the Old Testament and see how these principles are found in the text and point forward to Christ and the new covenant era.

I. 衰败：列王纪上12：25-33

I. Decline: 1 Kings 12:25-33

这种例子最值得注意的，就是北国以色列的整个历史。它持续了约200多年，并且结束于主前722年。它主要被记载在列王纪里。以上所选的经文（王上12：25-33）描述了尼八的儿子耶罗波安如何巩固他的统治。神的旨意是要他按照大卫所行的，统治部分的支派。相反地，他却设立了另外一种神权。他建造城市是为了防御，而非信靠神；他建造敬拜中心是为了让非亚伦系统的祭司们得以供职。他们在那里设立偶像，并且自己订定节日，使人想起西奈山的金牛犊事件。

The most noteworthy example of this kind is the whole history of the Northern Kingdom of Israel that lasted some two hundred years and was brought to an end in 722 BC. It is documented mainly in the Books of Kings. The portion selected above (1Kgs 12:25-33) shows how Jeroboam the son of Nebat consolidated his rule. While it was in God’s purpose for him to rule certain tribes, he was to govern them as David had done (1Kgs 11:38-39). Instead, he erected an alternative theocracy. He built cities for defense instead of trusting God, and religious centers where non-Aaronic priests functioned, where idols reminiscent of the golden calves incident at Sinai were set up and self-determined feasts were established.

从在这段经文中，我们看到了如何统治神的子民的负面例子。它也呈现了一个对比的图像，告诉我们大卫伟大的儿子，要如何建造神的家，也就是新约的教会。祂不会引导祂的子民进入罪中，而是要带领他们为了神的荣耀行走义路。

In this passage we have an example of how not to rule God’s people. But it also presents a contrasting picture of what David’s greater Son will do in building a house for God, that is, the New Testament church. He will not lead his people into sin, but to paths of righteousness for God’s glory.

II. 复兴：以斯拉记8：21-23

II. Recovery: Ezra 8:21-23

这是一个截然不同的事件。以色列被掳到巴比伦已经接近尾声。一批犹太人已经与所罗巴伯一同归回（参拉1：5～2：70）；他们筑起祭坛，在坛上献燔祭，并且在原址为圣殿立下了基础。这完全是按照摩西的律法书所写的（拉3：2-3），与耶罗伯安的作法成为明显的对比！撒马利亚人反对此事，但是他们的抗议遭到大利乌的否决；哈该和西番雅所传讲的信息，使犹太人克服了懒散。他们完成了圣殿的重建，并且守逾越节。这乃是圣约神权统治的恢复。

Here is a very different event. Exile in Babylon has come to an end. A group of Jews has returned with Zerubbabel (see Ezra 1:5-2:70), erected the altar, offered sacrifices, and laid the foundation of the temple on its previous site. All was done in accord with the prescriptions of the Law of Moses (Ezra 3:2-3), in telling contrast to what Jeroboam had done! Opposition came from the Samaritans but their protest was overruled by Darius; indolence on the part of the Jews was overcome by the prophesying of Haggai and Zechariah. The temple was finished, and the Passover was observed. Here is the resumption of the covenant theocracy.

五十多年之后，以斯拉决心要率领其他人从巴比伦归回耶路撒冷（拉7：1-6）。作为一个祭司-文士，他的计划是要在以色列教导以色列人神的律法，进行更进一步的重建（第10节）。再者，神赐给他完成重建工作的恩赐，提供他建殿的所需，并赋予他拥有任命以色列人官职的权柄。他接着招聚了利未人进行圣殿的事奉。

Some fifty years later, Ezra resolved to return to Jerusalem from Babylon and to take others with him ( Ezra 7:1-6). A priest-scribe, his plan was to teach the law of God in Israel and so take this restoration further (v.10). In addition, he was provided with gifts to furnish and supply the temple with what was needed and authority to appoint officials in Israel. He then gathered Levites for temple service.

以上所选的经文（拉8：21-23），描述了以斯拉招聚归回者和他们的儿女，向主寻求一条通往耶路撒冷的安全道路。主的守护大能就这样得到见证，他们也开始热心地祈求主的同在。这是一个位处外邦土地上的迷你教会，准备向地上的耶路撒冷展开朝圣之旅。

The section chosen above (Ezra 8:21 –23) shows him gathering the returnees and their children to seek from the Lord a safe passage to Jerusalem. A testimony to the Lord’s protecting power had been borne and now earnest prayer for his presence is made. Here is a mini-church in a foreign land about to make its pilgrimage to the earthly Jerusalem.

也许这些会让某些读者想起约翰?罗宾森牧师和朝圣者（Pastor John Robinson and the Pilgrims）。他们在17世纪时离开雷敦（Leyden），前往新世界（the New World）。但是，这里呈现出一个更伟大的景象。作为教导的祭司，以斯拉是弥赛亚的预表，我们在这里预先瞥见每一个主日要发生的事。主耶稣基督在河边招聚祂朝圣的子民，使他们的心欢畅，与他们一同赞美神，替他们、并与他们一同祈求，使得世界旷野中的任何事物，都无法阻止他们任何一个人到达天上的锡安。

This may remind some readers of Pastor John Robinson and the Pilgrims who left Leyden for the New World in the 17th century. But there is a greater scene to call to mind. As a teaching priest, Ezra is a type of the Messiah, and here is a glimpse in advance of what happens every Lord’s Day. The Lord Jesus Christ gathers his pilgrim people by the river that gladdens their hearts, praises God with them, prays for them and with them that nothing in this wilderness of a world may prevent any one of them from reaching the heavenly Zion.

结论Conclusion

从基督徒的角度来看，人们常会说历史是“祂”的故事（history is “His” story）。按着祂的护理（providence），神在由时间、地方和人所交织形成的人类历史中，成就了救恩，达到祂救赎的目的。在新约的福音书中，我们特别看到这一点。四福音书记录了永恒的神果断地亲自进入时间和空间中，祂在道成肉身的儿子的本身和工作上，以及在世界基督教会历史中，成就了这项奇迹的事件。使徒行传是其后续行动的范例——神和人、善和恶、神和撒但的持续行动。对旧约的以色列而言，同样也是如此，除了其记录的方式是在期盼弥赛亚的来到，而不是结果。

From a Christian standpoint it has often been said that history is ‘His’ story. By his providence, God accomplishes salvation and works out his saving purpose in and through the web of times, places and people that make up human history. This is seen particularly in the New Testament Gospels which record that the eternal God himself stepped decisively into time and place in the person and work of his incarnate Son and in the history of the Christian church in the world as a consequence of that miraculous event. The book of the Acts of the Apostles is a paradigm of that continuing activity — divine and human, good and bad, divine and satanic. It is exactly the same in the Old Testament with regard to Israel, except that it is there recorded by way of anticipation of the coming Messiah and not consequence.

因此，旧约历史不是一连串不同或无目的事件。它是神在建造耶稣基督的国度时，所彰显出来的圣约公义和怜悯。

Old Testament History is therefore not a disparate or purposeless succession of events. It is the outworking of the covenant justice and mercy of God as he builds the kingdom of Jesus Christ.

Hywel R. Jones

Professor of Practical Theology

B.A., University of Wales; M.A., University of Cambridge; Ph.D., Greenwich University School of Theology (UK).

神的以色列    The Israel of God

作者： R. Scott Clark  翻译： 唐兴

http://rscottclark.org/2003/09/the-israel-of-god/

http://peddrluo.blog.163.com/blog/static/1948013122008101870632/

序言 Introduction

末世论（Eschatology）这一个词的含义，远比我们所说会在最后的日子里将要发生的那些事来得多。我们在末世论中所说的我们要做的事，都源于神在历史里的作为。

There is much more to "end-times" or ultimate things (Eschatology) than what we say actually happens in the last days. We say what we do about eschatology because of what we think God is doing in history.

争论的中心是关于“神的以色列”的问题（加拉太书 6：16）。当然，这不是一个新问题。主在世间的事工期间，以及在祂复活后升天前，门徒一次次问祂，“主啊，你复兴以色列国，就在这时候吗？”（使徒行传 1：6）

At the center of the debate is the question of "the Israel of God" (Gal 6.16). Of course, this is not a new question. During our Lord's earthly ministry and after his resurrection and before his ascension, the disciples asked him repeatedly, "Lord, are you at this time going to restore the kingdom to Israel?" (Acts 1.6).

事实上，一种广为流传的拉比式的普遍观念是：弥赛亚应该是一个强大的政治军事人物，有着大卫般的力量和才干——“大卫杀死万万” （撒母耳记上 18：7）。

Indeed, there was a widespread rabbinic and popular notion that the Messiah should be a powerful politico-military figure of Davidic strength and skill—"David has slain his tens of thousands" (1 Sam 18.7). John 614-15 records,

约翰福音 6：14-15 记载着：众人看见耶稣所行的神迹，就说：“这真是那要到世上来的先知。” 耶稣知道群众要来强迫祂作王，就独自又退到山上去了。

After the people saw the miraculous sign that Jesus did, they began to say, "Surely this is the Prophet who is to come into the world." 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.

而与一些人所想的不同，建立一个地上的国度是与祂到来的初衷格格不入的。而且，在祂的生命的最后时刻，在祂得胜的时刻，祂并不是要建立一个地上的王国，而是为了实现预言。 “锡安的居民哪，不要惧怕；看哪，你的王来了，祂骑着小驴来了。” （约翰福音 12：15； 以赛亚书40：9；撒迦利亚书 9：9）

It was not, as some might have it, that the timing was off, but rather that an earthly kingdom was contrary to his every purpose. Again, at the end of his life, during his triumphal entry, he did not come to establish an earthly kingdom, but rather to fulfill prophecy, "Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey's colt" (John 12:15; Isa 40.9; Zech 9.9).

耶稣教导祂的门徒等人，祂来并不是为了他们所盼望的国度，而是来拯救众人脱离罪恶。最终，当以色列民众无法再忍受祂拒绝接受他们的末世论，他们对历史的计划，他们在十字架上钉死了祂。经上说：

Jesus had taught the disciples and others that he came not to bring an earthly kingdom as they expected, but rather he came to bring salvation from sin. At the end, when "the men of Israel" could no longer tolerate his refusal to submit to their eschatology, their plan for history, they crucified him. Scripture says,

祭司长、经学家和长老也同样讥笑他，说：“他救了别人，却不能救自己。如果他是以色列的王，现在可以从十字架上下来，我们就信他。（马太福音 27：41-42）

In the same way the chief priests, the teachers of the law and the elders mocked him. 42 "He saved others," they said, "but he can't save himself! He's the King of Israel! Let him come down now from the cross, and we will believe in him."(Matt 27.41-2)

令人心痛的是，很多基督徒也同意这些祭司长和经学家。传统的时代论（Dispensationalism）长期以来认为法利赛人对圣经有着正确的解释方法，只是得到了错误的结论*1。

It is also a sad fact that many Christians have agreed with the chief priests and teachers of the law. Classic Dispensationalism has long held that the Pharisees had the right method of interpreting the Bible, they simply reached the wrong conclusions.

时代论前千禧年派（Dispensational-Premillennial）相信神对亚伯拉罕起了誓（创世记15和17章），会给他地上的民。因此，在时代论中，神的本意是要建立这样的一群人。而犹太人拒绝了第一个提议（或耶稣拒绝了他们的条件！），那就一定会在千禧年时有一个地上的，犹太人的，圣地上的国度。

It is the Dispensational-Premillennial belief that God made a promise to Abraham (Genesis chapters 15 and 17) that he would give to him an earthly, national people with the result that, in the Dispensational view, it has always been God's intention to have such a people and if the Jews refused the first offer (or Jesus refused their terms!) then there must be an earthly, Jewish, Palestinian, kingdom in the millennium.

根据时代论，神衷心创建这样一个地上的民族，这是道成肉身，童女生子和耶稣在世上事工的重要原因。如果人们接受了神的这样的提议，那么耶稣就不会死了。在这样的主题下，他们认为耶稣在十字架上的赎罪的死只是神对以色列民族计划中的一种快乐的副产品。

According to Dispensationalism, God was so committed to creating such an earthly, national people that this was the primary reason for the incarnation, birth and ministry of Christ. Had they accepted his offer of an earthly kingdom, Jesus would not have died. In this scheme, Jesus' saving death on the cross is a happy by-product of God's plan for national Israel.

在很多前千禧年派的信仰中，1948年在巴勒斯坦境内现代以色列国的建立是他们论点的确据。他们的论点是以色列的复国是天意*1 （providence）的认证，神不但要有地上的子民，而且更进一步地，神会继续推动历史在两条并行轨道上行进：建立实质上的犹太民族和精神上民族，基督徒。

It is also an article of faith among many Premillennialists that the creation of a modern Israeli state, in Palestine in 1948, is a providential confirmation of their claim that the Jews are God's earthly, national people and that further, God continues to work out history along two parallel tracks, with an earthly Jewish people and a spiritual, Christian people.

这种处事方法是困难重重的。首先，这种解读时事的方法是非常可疑的。又有谁确切知道神的眷护（providence）的含义？如果心爱的人得了癌症，难道我们应该推测是什么罪造成的吗？我们的主警告我们不要企图解释神的眷护（约翰福音第9章）。如果我们连一些小事上的眷护都不能猜测出其中的道理，那我们又何从解释那些大的呢？谁又能说我们应该着眼于以色列国？也许我们更应该关心在巴勒斯坦，在犹太教徒与穆斯林手下受苦的基督徒的困境，尤其是在现代以色列建立以来。

This way of proceeding, however, is fraught with difficulties. First, such a way of reading contemporary events is highly dubious. Who among us knows certainly the exact meaning of providence? If a loved one gets cancer, should we speculate about what sin caused it? Our Lord warned against trying to interpret providence (John 9). If we cannot even guess the meaning of relatively small providences, how are we to interpret the meaning of rather larger providences? Who is to say that we should focus on the Israeli state? Perhaps we should focus on the plight of Palestinian Christians who have suffered gravely at the hands of Jews and Muslims, especially since the formation of Modern day Israel?

虽然意识到神在我们这个时代有大作为是令人兴奋的事，我担心我们对这些兴奋事的渴望，还不如那些以色列人的“给我阿爸父”的哀号。我们见证了70年代，接着是海湾战争，然后又是近年种种事件，这些末世的疯狂是对确据的寻求。当我们的先辈不再传福音，不再举行圣餐礼，不再赞同复活，而我们还幻想着我们正在见证历史的终结。在这一幻想中，我们寻求着对我们信仰的证实。可是事实是，基督徒一直以来常常在想着同样的事，而他们一直都是错的。

Though it might be exciting to think that God is doing something spectacular in our times, one fears that our lust for excitement is no better than the cry of those Israelites who said, "Give us Bar-Abbas." It may well be that the end-times madness we have witnessed, first in the late 1970's, again during the Gulf War and again in recent years, is really a search for certainty. Just as earlier generations turned away from the preaching of the Gospel and the administration of the sacraments, in favor of revivals, our age seems bent on finding confirmation of the faith in the delusion that we are witnesses to the end of history. The fact is that Christians have often thought the same thing, and they have been wrong.

记得在耶稣变像的高山上（马太福音 17：1），当摩西和以利亚在主前出现。门徒们问耶稣关于世间弥赛亚王国的事，并问他是否以利亚已经来了。耶稣回答道：

Remember that after the Mount of Transfiguration (Mt 17.1) where Moses and Elijah appeared before their Lord, the disciples peppered Jesus with questions about an earthly Messianic kingdom, about whether Elijah had yet to come. Jesus replied saying,

“以利亚当然要来，并且复兴一切。但我告诉你们，以利亚已经来了，可是人们却不认识他，反而任意待他。照样，人子也要这样被他们苦待。这时门徒才领悟，耶稣是指着施洗的约翰说的。” （马太福音17：12-13）

"To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands."13 Then the disciples understood that he was talking to them about John the Baptist."

耶稣一直都意图宣扬天国的来临（“时候到了，神的国近了，你们应当悔改，相信福音。”马可福音1：15），为罪人而死，统治祂的国，正如祂现在一样在父的右手边（使徒行传 2：36）。

It was always Jesus' intention to preach the advent of the Kingdom ("?…the Kingdom of God is at hand; repent and believe in the Gospel" Mark 1.15), die for sinners, and rule his kingdom, as he is now, at the right hand of the Father (Acts 2.36).

之后，在马太福音19：27-30，彼得再听了耶稣关于国度的真正含义的讲道后，又一次问，“你看，我们已经舍弃一切跟从了你，我们会得到什么呢？” 耶稣回答：

Later, in Mt 19.27-30, after hearing Jesus' teaching about the true nature of the kingdom, Peter again asked the kingdom question, "We have left everything to follow you! What then will there be for us?" To which Jesus responded,

“我实在告诉你们，到了万物更新，人子坐在他荣耀的宝座上的时候，你们这些跟从我的人，也会坐在十二个宝座上，审判以色列的十二个支派。凡为我的名撇下房屋、兄弟、姊妹、父母、儿女或田地的，他必得着百倍，并且承受永生。然而许多在前的将要在后，在后的将要在前。”

"I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. 30 But many who are first will be last, and many who are last will be first.

我们的前千禧年派的弟兄们将这一承诺理解为对地上的犹太王国的承诺。但是耶稣却有不同的理解。后面的比喻明确教导着神并没有要建立一个地上的犹太王国。而是，“然而许多在前的将要在后，在后的将要在前。”而且，

Our Premillennial brothers take this as a promise of an earthly Jewish kingdom, but Jesus understood the kingdom quite differently. The parables which follow teach precisely that God is not setting up an earthly Jewish kingdom, but rather that, "the last will be first, and the first will be last" and that

“人子要被交给祭司长和经学家，他们要定祂死罪，把祂交给外族人凌辱、鞭打，并且钉在十字架上。然而第三天他要复活。” （马太福音 20：18）.

"the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death 19 and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!" (Matt 20.18).

甚至雅各和约翰的母亲求他为她的两个儿子谋职：“求你下令，使我这两个儿子在你的国里，一个坐在你的右边，一个坐在你的左边” （马太福音 20：21）。他指责她说，他不但不会建立一个地上的王国，而且他将受难而死，而他们也将因他而受难，因他而死。因为“人子来，不是要受人的服事，而是要服事人，并且要舍命，作许多人的赎价。” （马太福音20：28）

He was even more pointed to the mother of James and John, who was looking for work for her boys: "Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom" (Mt 20.21). He rebuked her by telling her that not only is he not going to set up an earthly kingdom, but that he is going to suffer and die and they are going to suffer and die because of him, because "the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mt 20.28).

因此，我们不同意时代论者克拉伦斯.拉金（Clarence Larkin）的对耶稣的话语的解释。耶稣说：

Therefore, we cannot agree with the argument of the Dispensationalist Clarence Larkin, when he interpreted Jesus' words,

“父凭着自己的权柄所定的时间或日期，你们不必知道。可是圣灵降临在你们身上，你们就必领受能力，并且要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。” （使徒行传 1：7-8）

"It is not for you to know the times or dates the Father has set by his own authority. 8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1.7-8).

克拉伦斯并不把这解释为耶稣指责其门徒寻求地上的王国，而是认为这是对等待地上王国的一种警告。

not as a rebuke to the disciples for seeking an earthly kingdom, but only as a caution to wait for the earthly kingdom.

然而，耶稣来到世上并不是要在现在或是将来建立这样一个犹太国度，而是要用祂在十字架上的死，为世人赎罪，并在祂的再次到来之前，用祂的升天之铁杖来统领万国。

Rather, Jesus came not to build an earthly Jewish kingdom now or later, but always and only his intention was to redeem all his people by his death on the cross, and to rule the nations with a rod of iron in his ascension until his return in judgment.

我的观点是神在历史中的主要目的是通过对任何时代，任何地方，任何种族的子民的赎罪来荣耀自己，这种赎罪是祂在人们犯下罪后所给予的恩典。这种恩典存在于历史中，在可见的教会里，无论在亚当时代，诺亚时代，亚伯拉罕时代，摩西时代，大卫时代或者是在基督时代里。

It is my contention that God's chief purpose in history has been to glorify himself through the redemption of a people in all times, places and out of all races, which grace he has administered since the fall, in history in a visible, institutional church, under Adam, Noah, Abraham, Moses, David and now Christ.

因此，神的意图是建一个永久的，或者千禧年的犹太民族这一假设，根本无法成立。我们的时代论兄弟混淆了暂时和永恒。

Therefore, the premise that God's intent has been to establish a permanent or millennial, national, Jewish people has it exactly backward. Our Dispensationalist brothers confuse what is temporary with what is permanent, and what is permanent with what is temporary.

神的话语教导我们耶稣是以色列的真神。祂的道成肉身，顺从，死亡和复活不是以色列拒绝建立一个地上国度的副产品，而是对父神计划的永恒地履行。这是耶稣在去以马忤斯路上对他的门徒说的。其中一个说，“但我们素来盼望要救赎以色列的就是他。”我们的主回答说：

It is the teaching of God's Word that Jesus is the true Israel of God, that his incarnation, obedience, death and resurrection was not a by-product of Israel's rejection of the offer of an earthly kingdom, but the fulfillment of God's plan from all eternity. This is what Jesus told the disciples on the road to Emmaus. One of them said, "we had hoped that he was the one who was going to redeem Israel." In response our Lord said,

“无知的人哪，先知所说的一切话，你们心里信得太迟钝了！基督这样受害，然后进入他的荣耀，不是应当的吗？”于是祂从摩西和众先知起，把所有关于自己的经文，都给他们解释明白了。（路加福音 24：25-27）

"How foolish you are, and how slow of heart to believe all that the prophets have spoken! 26 Did not the Christ have to suffer these things and then enter his glory?" 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself (Luke 24.25-7).

使徒保罗在告诉歌林多人是有同样的训教“因为神的一切应许，在基督里都是‘是’的” （歌林多后书 1：20）。

The Apostle Paul summarized this same teaching when he told the Corinthians that " For no matter how many promises God has made, they are "Yes" in Christ" (2 Corinthians 1:20).

约的含义 COVENANT DEFINED

如果不理解经上最重要的词：约，我们就不能理解神在历史上的所为。这是经上最常用的词了（294次）。约描述了上帝与万物的关系。它是一种双方的相互盟誓，盟誓的内容有若干约定，若遵守约定的祝福和若违反约定的诅咒，当然也有盟誓标记和封印。

We cannot understand what God is doing in history apart from understanding one of the most important terms in Scripture: covenant. This is a very frequent word in the Bible (294 times). Covenant describes the way God relates to creatures. It is a mutually binding oath in which there are stipulations, blessings for obedience and curses for disobedience as well as signs and seals of the oath.

律法与福音： 工作之约与恩典之约 （Law and Gospel： Covenants of Works and Grace）

神在人类历史上订了第一个约，祂与在园中的第一个人订了工作之约。亚当若保守这个约，其祝福是他和所有人类将进入神的荣耀（“摘取生命树上的果子吃，就永远活着”创世记3：22）；而违反这个约的诅咒将会是死（“你必要死” 创世记2：17）。契约对亚当的约定就是他要克制，不去吃知善恶树的果子（创世记2：17）。这个约的标记是知善恶树和生命树（创世记2：9）

God made the first covenant in human history, a covenant of works with the first man in the garden. The promised blessing for covenant keeping was that Adam and all humanity would enter into glory ("eat?…and live forever," Gen 3.22); the threatened curse for covenant breaking was death ("you shall surely die," Gen. 2.17). The stipulation of the covenant was that Adam should refrain from eating from the tree of the knowledge of good and evil (Gen 2.17). The signs of the covenant were the tree of the knowledge of good and evil and the tree of life (Gen 2.9).

正如我们所知，亚当没有通过考验。保罗说：“正好像罪借着一个人入了世界，死又是从罪来的，所以死就临到全人类，因为人人都犯了罪。”所以，我们都出生在这样的工作之约下。

As you know, Adam failed that test, and Paul says that "sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned" (Romans 5:12). So we are all now born under this covenant of works.

在人类历史上的第二个契约，也是神与我们的先父亚当定的。然而这个约不再是律法之约，而是福音之约。在恩典契约中，神起誓要有一位救世主（“女人的后裔”）会伤蛇的头，而蛇会伤他的脚跟 （创世记3：14-16）。这个契约的祝福是永生（生命树），而诅咒依然是死亡。而在这个契约中的福音，就是将会有一位救世主来遵守工作之约中的条款，罪人们将从中获益。

The second covenant in human history was also made by our God with our father Adam. This covenant, however, was not a law-covenant; rather it was a gospel covenant. In the covenant of grace, God promised on oath a coming Savior ("seed of the woman") who would crush the head of the seed of the serpent when the serpent struck his heel (Gen. 3.14-16). The blessing of this covenant is eternal life (the tree of life) and the curse for covenant breaking remains death. The Gospel of this covenant is that there is a Savior who will keep the terms of the covenant of works and sinners will benefit from it.

关于恩典之约的条件，有三点要提出：

There are three things to be said about conditions relative to the covenant of grace.

1. 以我们称义的起因而言，恩典之约是无条件的。除了满有恩典地将耶稣基督的义归到罪人身上，神不接受其他任何的方式来接纳罪人。

1. Relative to the cause of our justification, the covenant of grace is unconditional. God does not accept sinners for any other reason than that he graciously imputes to them Christ's justice.

2. 关于我们称义的方法，也就是我们得救的信心，本身乃神所赐（以弗所书 2：8-10），它是完全的，被动的（接受的），朝向基督的。这是恩典之约的方式和条件。这就是新教改革宗所指的唯独信心sola fide。

2. Relative to the instrument of our justification, saving faith, itself God's gift (Eph 2.8-10), is the sole, passive (receiving) Christward-looking instrument or condition of the covenant. This is what the Protestant Reformers meant by sola fide.

3. 关于恩典之约的执行，可以说是契约中的约定。比如说神用这样的施恩方式将罪人从死里复活：传讲福音，以及其他的神确认诺言、我们增强信心的方式：圣餐。基督徒的顺从不是我们在神前称义的基础或手段，而是基督的所为在我们身上的体现和并结出果实。

3. Relative to the administration of the covenant of grace, there can be said to be covenant stipulations, i.e., that means of grace by which God ordinarily raises sinners from death to life, namely the preaching of the Holy Gospel, and those means of grace by which he confirms his promises and strengthens our faith: the holy sacraments. Christian obedience is neither ground nor instrument of our justice before God, but the fruit and demonstration of Christ's work for and in us.

在救赎的历史中，上帝与亚当所定的福音契约被重续。在上帝与亚伯拉罕的契约中，祂的应许再一次被重述，“我将是你的神，也是你子孙的神”。在创世记15章中，契约的标记是将动物对半切开，契约的约定依然是信。由此经上说，“亚伯兰信耶和华，耶和华就以此算为他的义了。” （创世记15：6）.

In the history of salvation, this same Gospel covenant which God made with Adam was renewed with Abraham, but the promise was re-stated, "I will be your God, and to your children." The sign in Genesis 15 was the cutting of animals and the stipulation remained faith. For this reason Scripture says, "Abraham believed God, and it was credited to him as righteousness" (Gen 15.6).

在创世记17：10-14，割礼成为了恩典之约的起始标记。契约和其标记联系甚为紧密，主将行割礼的标记称为，“我的约”。

In Gen 17.10-14, circumcision became the sign of initiation into the covenant of grace. The covenant and the sign are so closely identified that the Lord calls the sign of circumcision, "My covenant."

工作之约（Covenant of Works）并没有在救赎的历史中简单消失。反而，它重复地出现在整本圣经中。每次我们在经上各处念到律法，或是念到上帝要求来自罪人的完全的义的时候，那是工作之约被重新提及的时候。比如说，“凡不常常照着律法书上所写的一切去行的，都被咒诅。” （加拉太3：10）。还有耶稣对年轻富有的统治者说，“你这样行，就必得生命。”，祂也是在重提工作之约。

The covenant of works did not simply disappear in the history of salvation. Rather, the covenant of works is repeated throughout the Scriptures, every time the Law is read and God demands perfect righteousness from sinners, e.g., "Cursed is everyone who does not continue to do everything written in the Book of the Law" (Gal 3:10). When Jesus said to the rich young ruler, "do this and live" (Luke 10.28) he was repeating the covenant of works.

同样的，恩典之约也在救赎的历史上被一次次重提。每次当上帝说“我要作你们的神，你们要作我的子民”，祂都是在重提祂对亚当的应许。祂对挪亚，亚伯拉罕，以撒，雅各，大卫，摩西和最终履行这一契约的基督重复这样福音的允诺，然后，神又通过使徒向我们一次次提及，正如使徒行传2章39节所写的那样。

Likewise, the covenant of grace is repeated throughout the history of redemption, whenever God says, "I will be your God, you will be my people" he is repeating the promise he made to Adam. He repeated this gospel promise to Noah, Abraham, Isaac, Jacob, David, Moses and finally fulfilled it in Christ and then repeats it to us through the Apostles, as in Acts 2.39.

这两个契约使得整部圣经结合在一起。所有人生于罪中，因罪而死，而所有人都在恩典之约中得救。

These two covenants unify all of Scripture. All humans are born dead in sins and trespasses and all those who are saved are in the covenant of grace.19

旧契约*3（摩西之约）The Old （Mosaic） Covenant

很多相信圣经的人认为在救恩历史中，耶稣道成肉身和被钉死前的每件事情都属于旧约。而他们中很多人也相信，道成肉身之后，旧契约对基督徒就不再有效了。事实上，一些相信时代论的人甚至认为新约中的一些书，也不能被应用到当今的基督徒，因为他们是对那些犹太民族而言的。仅在若干年前的一个圣诞节，我听过一位时代论牧师说：“福音书的问题是福音不在福音书中。”

Many Bible believers assume that every event which occurred in the history of salvation before the incarnation and death of Christ belongs to the Old Testament and many of them assume that since the incarnation, the Old Covenant Scriptures do not speak or apply to Christians. Indeed, some Dispensationalists even consider that some books in the NT do not apply to Christians today, because they were intended for those who are ethnically Jewish. Only a few years ago, I heard a Dispensationalist pastor say at Christmas, "The problem with the Gospels is that the Gospel is not in the Gospels. "

然而，圣经本身就驳斥了这样的想法。使徒保罗在歌林多后书3：12-18把“旧契约”定义为摩西，例如，摩西五经，特别是摩西律法（14-15节）。在希伯来书7：22，耶稣是一个比给以色列人的约更美之约的中保。在8：6-13中，将新、旧契约做对比，将旧契约限制于救赎历史的摩西时代。他在九章15-20中也作了同样的区别。这样，严格地说，旧契约描述了上帝在西乃山上与以色列定的约。也就是说并不是道成肉身前的拯救史中所发生的所有事件都属于旧契约。这很重要，因为旧契约被新约描述为“有瑕疵的”（希伯来书8：7），“陈旧衰老的” （希伯来书8：13） 而且它的荣耀“快要消逝的”。

The Scriptures themselves, however, refute such notions. The Apostle Paul in 2 Cor 3.12-18 defines the "Old Covenant" as Moses, i.e., broadly the books of Moses and most particularly the Mosaic laws (vv.14-15). In Hebrews 7:22, Jesus is the guarantee of a better covenant than that which was given to the Israelites. In 8.6-13 in contrasting the New Covenant with the Old, restricts the Old Covenant to the Mosaic epoch of salvation history. He makes the same distinction in 9:15-20 also. Thus, speaking strictly, the Old Covenant describes the covenant which God made with Israel at Sinai. Therefore, not everything which occurred in the history of salvation, before the incarnation, belongs to the Old Covenant. This is important, because the Old Covenant is described in the New Testament as "inferior" (Hebrews 8.7), "obsolete," "aging" (8.13) and its glory "fading."

在这种联系下，另一个要指出的重要事实是，旧契约故意被定为暂时的和预表性的。歌罗西书2：17 描述摩西 （旧契约）的形式律法为“将来之事的影子”。希伯来书8：5 描述地上的圣殿为“天上事物的副本和影像”。而摩西律法本身只是基督将带来的应验的“影子”。

In this connection, the other important fact to note about the Old Covenant is that it was intentionally temporary and typical. Colossians 2:17 describes the Mosaic (Old Covenant) ceremonial laws as a "shadow" of things to come. Hebrews 8:5 describes the earthly Temple as a "type and shadow" of the heavenly temple. The Mosaic Law itself, was only a "shadow" of the fulfillment which came with Christ.

新契约 New Covenant

随着基督的死、复活和升天，神对亚当许下的、并向亚伯拉罕等重复的应许得以流传，但是情况改变了。因为我们活在应许应验的日子里，所以我们（活在十架这边的人）看待事物就不同了。用经上的话，我们活在“末世” （彼得后书 3.3； 雅各书 5.3； 希伯来书 1.2； 使徒行传 2.17）里。

旧契约的功能在于将人们的注意力指向天上的实体（出埃及记 25.9； 使徒行传 7.44； 希伯来书 8.5） 和历史上耶稣在十架上的牺牲。旧的标记，逾越节和割礼以及其它带血的献祭和仪式被取代了。我们仍然活在与上帝的盟约之下，而基督带血的画面已经被不带血的标记（提醒）和封印所取代。

With Christ's death, resurrection and ascension the promise which God made to Adam and repeated to Abraham remains, but the circumstances have changed. We who live on this side of the cross view things differently because we live in the days of fulfillment. In biblical terms, we live in the "last days" (2 Pet 3.3; James 5.3; Hebrews 1.2; Acts 2.17). The entire function of the Old Covenant was to direct attention upward to heavenly realities (Ex 25.9; Acts 7.44; Heb 8.5) and forward in history to the sacrifice of Jesus on the cross. The old signs, Passover and circumcision along with the other bloody sacrifices and ceremonies have been replaced. Yet we still live in covenantal arrangement with God, and the bloody pictures of Christ have been replaced with unbloody signs (reminders) and seals.

正如上帝与亚伯拉罕缔约，祂应许了一个将要来的新契约 （耶利米书 31：31）。、祂用主耶稣基督的宝血来缔约（路加福音 22：20）。主基督有意识地，并明确地制定了“新契约”。使徒保罗说他是“新约的仆役”（哥林多后书 3.6）。因此，如果说只有恩典之约而没有工作之约是讲不通的。新契约比照于摩西的约来说是新的，但是比照亚伯拉罕的约就不是新的了。

Just as God made a covenant with Abraham, he promised a New Covenant to come later (Jer 31.31). He made this New Covenant in the blood of the Lord Jesus Christ (Lk 22.20). The Lord Jesus consciously and specifically established "the New covenant." The Apostle Paul said he was "a servant of the New covenant" (2 Cor 3.6) . How can this be if there is but one Covenant of Grace? The New Covenant is new as contrasted with Moses, but not as contrasted with Abraham.

在加拉太书 3：1-29； 4：21-31 以及哥林多后书3：7-18 中，当保罗说旧约的荣耀快要消逝但新约是永恒的之时，其中的观点就是这个。希伯来书3-10章所带出的含义是旧契约（摩西之约） 是新契约的预备。希伯来书11章的基本论调就是亚伯拉罕有了新契约的信：他期盼着一个天上的城，而且期盼着我们在基督里的赎罪（希伯来书. 11.10）。

This is the point of Galatians 3:1-29; 4:21-31, and 2 Corinthians 3:7-18 where Paul says that the glory of the Old Covenant was fading but the glory of the New Covenant is permanent. The message of Hebrews chapters' 3-10 is that the Old Covenant (under Moses) was preparatory to the New Covenant. The fundamental theme of Hebrews 11 is that Abraham had a New Covenant faith, that is, he anticipated a heavenly city and to the redemption which we have in Christ (Heb. 11.10).

 以色列的含义 ISRAEL DEFINED

 我所爱的雅各 Jacob Have I loved

在旧契约前有一个以色列。以色列是神给雅各的名字。以色列在经上第一次出现，是作为雅各摔跤比赛的结局 （创世记 32.21-30）。

There was, therefore an Israel before the Old Covenant. Israel was the name given to Jacob. The first time the word "Israel" appears in Scripture, as the conclusion to the story of Jacob's wrestling match (Gen 32.21-30).

在与一个不知名的人进行了整晚的摔跤后，当“那人见自己胜不过他”（25节）， 雅各就要求他给自己祝福。接下来，摔跤者给雅各起名叫以色列，意为“与神和人较力”。

After spending the night wrestling with an anonymous man, and "when the man saw that he could not overpower Jacob" (v.25), Jacob demanded a blessing from him. In turn, the wrestler renamed Jacob as Israel, which he defined as "wrestles with God and men."

这样，在救恩历史中，那些从族长雅各中生出来的人，广义上来说就是“以色列”。在两章之后，“以色列”就被用来描述亚伯拉罕的后裔——以撒和雅各——的名字和地方（34：7）。在巴旦亚兰地，上帝又一次祝福了雅各，并称他为“以色列”（35.9-10） 。神重复了祂对亚伯拉罕的应许，成为亚伯拉罕和他的后裔的神。

Thus, in the history of salvation, all those who stem from the Patriarch Jacob are, in a broad sense, "Israel." Only two chapters later the term "Israel" is used to describe the place and name of the children of Abraham, Isaac and Jacob (34.7). At Paddan Aram, God again blessed him and named Jacob, "Israel" (35.9-10) and repeated the Abrahamic promise to be a God to Abraham and to his children.

这些都只是这样一种观点，以色列的意思是“那些从雅各降生的子孙”。不过，雅各不是故事的开始。在他之前，有一个以色列，亚伯拉罕和他神奇的孩子，以撒（罗马书9）以色列。耶稣说，在亚伯拉罕之前，“就有了我” （约翰福音 8：58）。上帝向亚伯拉罕允诺，“我要作你的神，你要作我的子民。”实际上，耶稣在约翰福音 8章教导犹太人的是，祂向亚伯拉罕作了应许（约翰福音 8：56）。我们也要记住，那第一次应许并不是“人的意愿”所带来的，却是神的至上全能所带来的。是祂让撒拉在年老时生育。这会是当我们回答保罗的问题时，需要记得的重要事实：谁是神的以色列?

All this might seem to support the notion that, Israel means, "those physically descended from Jacob." Except that Jacob is not the beginning of the story. Before there was an Israel there was Abraham and his miracle son, Isaac (Rom 9) and before Abraham, Jesus says, "I AM" (John 8.58). It was to Abraham, that God promised, "I will be your God, and you will be my people." Indeed, Jesus taught the Jews in John 8, that it was he who made the promise to Abraham (John 8.56). Remember too that the first fulfillment of that promise did not come by "the will of man" but by the sovereign power of God when he allowed Sarah to conceive in her old age. These will be important facts to remember when we come to Paul's answer to the question, who is the Israel of God?

我的儿子以色列 Israel My Son

在出埃及时，上帝将雅各的子孙全体定为他的“儿子”。

In the Exodus from Egypt, God constituted the children of Jacob collectively as his "son."

这是主的话：以色列是我的长子。“我曾对你说，要让我的儿子离开这里，好叫事奉我。你还是拒绝让他离开，看哪！我必杀你的长子。”（出埃及记 4：23）

This is what the LORD says: is my firstborn son, 23 and I told you, "Let my son go, so he may worship me." But you refused to let him go; so I will kill your firstborn son' "

(Ex 4:23).

这可不是不经意的言辞，而是经过了深思熟虑后对祂的子民的描述。雅各的子孙们不是神真正的儿子，而的确是收养的儿子。摩西否认在雅各的孩子中留有任何配得被称为神的子民的性质。

This is not just casual speech, but a very deliberate description of the national people. The sons of Jacob are not God's Son by nature, but, as it were, by adoption. Moses denies that there was any quality inherent in Israel which made the sons of Jacob worthy of being called the people of God.

耶和华并不是因为你们比别人多而爱你们并拣选你们，因为你们的人数在万民中是最少的。而神爱你们，并信守祂对你先祖的盟誓，祂才用祂的大能之手将你从为奴之地带出，把你从埃及王法老的的权力下赎回。（申命记 7：7）

The Lord did not set His affection on you and choose you because you were more numerous than other people, for you were the fewest of all people. But it was because the Lord loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh, King of Egypt (Dt 7.7)

根据这一段经文，上帝选择以色列的原因有两个，祂那无偿的爱和他对亚伯拉罕的约。

以色列离开正道 Israel Astray

然而，以色列并不是从神所生的孩子。在旷野中，以及当上帝把祂的“儿子”以色列改名为“罗.阿米（非我民）”（何西阿书 1：9-10）的最终拒绝中，我们可以找到证据。

According to this passage, there are two reasons for God's choosing of Israel, His undeserved love and His Covenant promise to Abraham.

神剥夺了祂抚养的孩子的继承权，那个祂暂时的“儿子”以色列民族。精确地说因为上帝从来未曾想建立一个永久的地上的国家民族。在被掳之后，他们很大程度上完成了他们在救恩历史上的角色。这一事实的标志是荣耀的圣灵离开了圣殿。这是因为，他们的主要功能是作为神的真正的儿子，耶稣救世主的前例和影子。 （希伯来书 10：1-4）

Israel was not, however, God's natural Son. That much was evident in the wilderness, in Canaan and finally in the ejection when God changed the name of his "son" Israel to "Lo Ammi, not my people" (Hos 1.9-10) God disinherited his adopted, temporary, national "son" Israel as a national people precisely because God never intended to have a permanent earthly, national people. After the captivity, they had largely fulfilled their role in the history of salvation. As a sign of this fact, the Glory-Spirit departed from the temple. This is because their chief function was to serve as a type and shadow of God's natural Son, Jesus the Messiah (Heb 10.1-4).

耶稣，神的以色列 Jesus the Israel of God

这篇文章的论点就是耶稣基督是神真正的以色列，而那些单凭恩典与祂合一的人，因着信被称为神的以色列（因着联合的功效）。这意味着去寻找、期盼、希望或渴望一个以色列国在未来的重建是错误的。新契约中的教会不是上帝在巴勒斯坦重造一群国民后所建的一种东西。而上帝只曾暂时地拥有这样的国民（从摩西到基督），作为新契约建立的前奏和预示。在新契约中，曾经在摩西时代时存在的人种差异被终止，被废除了。 （以弗所书 2：11-22； 歌罗西书2：8-3：11）.

It is the argument of this essay that Jesus Christ is the true Israel of God and that everyone who is united to him by grace alone, through faith alone becomes, by virtue of that union, the true Israel of God. This means that it is wrong headed to look for, expect, hope for or desire a reconstitution of national Israel in the future. The New Covenant church is not something which God instituted until he could recreate a national people in Palestine, but rather, God only had a national people temporarily (from Moses to Christ) as a prelude to and foreshadowing of the creation of the New Covenant in which the ethnic distinctions which existed under Moses were fulfilled and abolished (Ephesians 2.11-22; Col 2.8-3.11).

马太福音 2：15

希伯来书上的表述“从埃及出来”多达140多处。那是表明以色列国存在的事实之一。当神给出律法时说，“我是耶和华你的神，把你带出埃及地的神”。他们被赎的人民，属于他们的救主。

Matthew 2:15

In the Hebrew Scriptures the expression "out of Egypt" occurs more than 140 times. It is one of the defining facts of the existence of national Israel. When God gave the Law he said, "I am Yahweh your God who brought you out of the land of Egypt." They were a redeemed people belonging to their Savior.

因而，马太福音 2：15引用何西阿书11.1 是相当重要的。经上说：

约瑟就起来，连夜带着孩子和他母亲往埃及去，15住在那里，直到希律死了，为的是要应验主借先知所说的：“我从埃及召我的儿子出来。”

Thus it most significant when Matthew 2:15 quotes Hos 11.1. Scripture says,

So he got up, took the child and his mother during the night and left for Egypt,15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: "Out of Egypt I called my son."

希律当时正要对犹太人的长子执行他血腥的狂怒。马太福音受到圣灵启示解释了希伯来书，我们对经文的解释必须以他为准。根据马太福音的解释，我主耶稣才是神真正的以色列，而不是那群暂时的国民。事实上，如果说上帝安排第一次出埃及是为了能够安排第二次出埃及，使我们得以知晓耶稣是神真正的儿子，而所有基督徒是上帝的不分种族的以色列，这样的说话也不为过。

Herod was about to execute his bloody rage against the firstborn of the Jews. Matthew's inspired interpretation of the Hebrew Scriptures must norm our interpretation of Scripture and according to Matthew's interpretation, it is our Lord Jesus, not the temporary, national, people who is the true Israel of God. Indeed it is not too much to say that the only reason God orchestrated the first Exodus was so that he might orchestrate the second Exodus and that so we might know that Jesus is the true Son of God and that all Christians are God's Israel regardless of ethnicity.

正因为耶稣是上帝真正的以色列，在祂的幼年，事实上在祂整个生命中，祂重复了整个以色列的历史。那个反叛的以色列民族不能做的，耶稣做了：祂用整个身心，全部心智去爱神，并爱人如己。

It is because Jesus is the true Israel of God that, in his infancy and indeed in his entire life, he recapitulated the history of national Israel. What rebellious national Israel would not do, Jesus did: He loved God with all his heart, soul, mind and strength and his neighbor as himself (Matt 22.37-40).

加拉太书 3.16

同样，使徒保罗十分清楚地提出对亚伯拉罕的允诺是在基督中实现的。加拉太书 3：16 说,

Gal 3.16

In a similar way, the Apostle Paul argues very clearly that the promises to Abraham were fulfilled in Christ. Gal 3.16 says,

那些应许本来是给亚伯拉罕和他的后裔的。神并没有说“给众后裔”，好像指着多数；而是说“给你的一个后裔”，指着一个，就是基督。

The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed," meaning one person, who is Christ.

保罗解释了他的意思。给亚伯拉罕的允诺就是新约福音所允诺的。他们在摩西时代前就已经被定，并在基督里得到应许。耶稣是亚伯拉罕的真正的子嗣，那是应许给亚伯拉罕的“那个后裔”。

Paul explains what he means. The promises given to Abraham were NT gospel promises. They were given before Moses and they were fulfilled in Christ. Jesus is Abraham's true Son, he is "the seed" promised to Abraham.

颁布摩西律法的目的，是要把我们的罪和苦难的深重，教导给以色列民族和我们（加拉太书 3：22）。通过摩西制定的律法，并没有从根本上改变应许给亚伯拉罕的福音（3：17-20）。新契约只不过是亚伯拉罕之约的应许和补充。亚伯拉罕之约只不过是亚当在堕落后所定的美约的应许和补充。

The purpose of the Law given to Moses was to teach national Israel and us the greatness of our sin and misery (Gal 3.22). The Law administered through Moses did not fundamentally change the gospel promise to Abraham (3.17-20). The New Covenant is nothing more than the fulfillment and renewal of the Abrahamic Covenant and the Abrahamic covenant was nothing more than the fulfillment and renewal of the gracious covenant made with Adam after the fall.

耶稣，以色列的救主 Jesus the Savior of Israel

使徒行传 13：23

上帝在历史中的计划到底是什么？围绕这个问题有一些混淆，这也是为什么基督徒们弄不清楚上帝对我们将来的计划会是什么，对耶稣到世上要为以色列人做些什么产生误解。祂不是来建立一个地上的犹太王国，而是来做他们的救主，也是所有神的子民，无论是犹太人还是外邦人的救主。

Acts 13.23

Part of the confusion which surrounds God's plan in history, and therefore part of the reason Christians are so confused about God's plans for the the future of his people, is that many misunderstand what Jesus came to do for national Israel. He did not come to set up a national, earthly Jewish kingdom, but he did come to be their Savior and the Savior of all of God's people whether Jew or Gentile.

我们的主，在道成肉身之前，通过先知以赛亚（以赛亚书43：3）对以色列指明祂的身份是：“以色列的圣者”， 他们的 “救主”。而使徒彼得在他的五旬节布道中也是同样的含义：大卫不是王，因为他已经死了。耶稣才是王，因为祂活着。大卫所预言的是关于耶稣，那个升天的王。（使徒行传2：19-34）。

Our Lord, before he was incarnate, identified himself to Israel through the Prophet Isaiah (43.3) as "the Holy One of Israel," their "Savior." This was the same point the Apostle Peter made in his great Pentecost sermon, that David is not the King, since he's dead. Jesus, since he lives is the King and it was about Jesus the ascended King that David prophesied (Acts 2.19-34).

后来，在另一个布道中，彼得说神“高举”耶稣“到祂的右边，作元首作救主，把悔改的心赐给了以色列人，使他们罪得赦免。”*4

Later, in another sermon, Peter said that God has now "exalted" Jesus "to his own right hand as Prince and Savior that he might give repentance and forgiveness of sins to Israel. "

亚伯拉罕的子孙 Abraham’s Children

在有了这样的理解之后，我们就可以回答下面的问题，“谁是亚伯拉罕的子孙”和“谁是神的以色列？”耶稣说：

Abraham's Children

With this background then, we are in a position to answer the questions, "Who are Abraham's children?" and "Who is the Israel of God?" Jesus said,

“你们举起人子以后，必知道我就是‘那一位’，并且知道我没有一件事，是凭着自己作的；我说这些话，乃是照着父所教训我的。29 那差我来的，是与我同在；他没有撇下我，独自在这里，因为我常作他喜悦的事。”（约翰福音8：28-29）

"When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me alone, for I always do what pleases him" (John 8.28-9).

他继续说：“你们若常常遵守我的道，就真是我的门徒。32你们必晓得真理，真理必叫你们得以自由。”而他们却回答他们是亚伯拉罕肉体上生出的后裔。（33节）

He went on to say that if they "If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free." To which they respond by pointing out that they are physically descended from Abraham (v.33).

耶稣回答说：“你们若是亚伯拉罕的子孙，就必作亚伯拉罕所作的。”（39节） 这就是我们的主关于亚伯拉罕子嗣，或犹太人，或以色列的定义：作亚伯拉罕所作的事的人。亚伯拉罕做了什么？根据耶稣所言，“亚伯拉罕因为可以看见我的日子就欢喜”（56节） 根据耶稣弥赛亚的话，一个犹太人，一个真正的以色列人，是一个在道成肉身前或后信主的人。唯一的另一种说法是耶稣是“道路、真理、生命”，而“没人能到父那里去”，除非借着他 （约翰福音 14.6）。 这句经文应用于每一个人，也应用于亚伯拉罕，以撒和雅各。

To this Jesus responds, "If you were Abraham's children...then you would do the things Abraham did" (v.39). This, then is our Lord's definition of a child of Abraham, a Jew, or Israel: One who does the things Abraham did. What did Abraham do? According to Jesus, "Abraham saw my day and rejoiced" (v.56). According to Jesus the Messiah, a Jew, a true Israelite is a one who has saving faith in the Lord Jesus before or after the incarnation. This only another way of saying that Jesus is the "way, the truth and the life" and that "no one comes to the Father" except through him (John 14.6). This verse applies to is Abraham, Isaac and Jacob as much as it does to anyone.

所以，在使徒保罗的神学中，我们发现大量同样的教导也就不足为奇了。在罗马书4章，保罗说我们称义与亚伯拉罕称义一样，是唯独本乎恩也是单凭着我们在耶稣里的信（罗马书4：3-8）。

Thus it should not surprise us to find substantially the same teaching in the Apostle Paul's theology. In Romans 4, Paul says that one is justified in the same way Abraham was justified, by grace alone, through faith in Jesus alone (Rom 4:3-8).

那外邦人又如何呢? 保罗问“亚伯拉罕是何时称义的？在什么样的情况下？是在他受割礼以后呢，还是在他受割礼之前呢？”“ 不是在他受割礼以后，而是在他受了割礼以前。”（罗马书4.11）What of the Gentiles then? Paul asks, "When was Abraham justified? Under what circumstances? Before or after he was circumcised? "It was not after, but before!" (Rom 4.11).

所以，亚伯拉罕是所有没有受割礼而信之人的父，使他们也被算为义；12又作受割礼之人的父，就是作那些不仅受割礼，并且照着我们祖宗亚伯拉罕未受割礼时就信的那脚踪而行之人的父。（罗马书 4.11-12）

So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is also the father of the circumcised who not only are circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised (Romans 4.11-12)

这两个问题是相连的。在神面前称义要“因着信”（罗马书 4.16），而不是因着守律法，不是因着你是肉身意义上的犹太民族。

Therefore, these two questions are absolutely connected. Justice before God "comes by faith" (Romans 4.16), not by law-keeping, not by being physically or ethnically Jewish,

所以，成为后嗣是因着信，为的是要按着　神的恩典，使给所有后裔的应许坚定不移，不但临到那属于律法的人，也临到那效法亚伯拉罕而信的人。亚伯拉罕在　神面前作我们众人的父。（罗马书 4.16）

so that it may be by grace and may be guaranteed to all Abraham's offspring&mdashlnot only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all (Romans 4.16)

这就是全部的含义。正如他在罗马书二章中说：

唯有在内心作犹太人的才是犹太人；割礼也是心里的，是靠着圣灵而不是靠着仪文。 （罗马书 2.29）

This is all so because, as he said in Romans chapter 2,

No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code?…(Romans 2.29).

基督并没有来恢复或修补摩西的神权统治社会或者建立一个地上的千禧年的犹太王国，而是来挽救犹太人和外邦人的罪人，并仅靠着恩典，单凭着信，只在基督中使我们成为亚伯拉罕的子孙。

Christ did not come to reinstate and fix the Mosaic theocracy or to establish an earthly millennial Jewish kingdom, but to save Jewish and Gentile sinners and to make them, by grace alone, through faith alone, in Christ alone, Abraham's children.

分隔的墙被拆毁了（以弗所书2：11-22） The Dividing Wall Demolished

救赎历史是这样进行的：上帝的子民是从亚当到挪亚到摩西，不同国家的人。在摩西的领导下，上帝的子民暂时地成为了一群国民。神建立了一个特殊的民法（摩西律法）来区分祂的子民和外邦的异教徒。在以弗所书2：14 中，使徒保罗把这种民法称为隔在犹太人和外邦人之前的墙。因为这座分隔墙，外邦人“在基督以外，与以色列国无分，在带有应许的约上是外人，在世上没有盼望，没有神。”（2：12）.

The Dividing Wall Demolished (Ephesians 2:11-22)

The movement of the history of redemption is on this order. The people of God were an international people from Adam to Noah to Moses. Under Moses, the people of God became temporarily a national people. God instituted special civil and ceremonial laws to separate his national people from the Gentile pagans. In Ephesians 2:14 the Apostle Paul describes these civil and ceremonial laws as a "dividing wall" between Jew and Gentile. Because of that dividing wall, the Gentiles, considered as a people, were "separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world" (2.12).

现在由于基督的死，保罗肯定地对外邦的基督徒说“你们从前远离的人，现今在基督耶稣里，靠着他的血已经可以亲近了。”（2：13）。如何做到呢？借着他的死，拆毁了隔在中间的墙，撕掉了殿中的幔子，毁掉了殿堂，并在三天内用他的复活重建了它。（约翰福音 2：19）：

Now, however, because of Christ's death, Paul assures Gentile Christians that "you who once were far away have been brought near through the blood of Christ" (v.13). How? Through his death, Christ has destroyed the dividing wall, torn the temple veil, destroyed the temple and restored it three days by his resurrection (John 2:19),

并且废掉了律法的规条，使两者在他里面成为一个新人，这样就缔造了和平。16基督既然借着十字架消灭了仇恨，就借着十字架使双方与神和好，成为一体。（以弗所书2.15-16）

by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, 16 and in this one body to reconcile both of them to God through the cross?…(Eph 2.15-16).

现在，由于与基督联合，犹太的和外邦的基督徒都“与圣徒一同作国民，是神家里的人”（以弗所书2.19）；“其实我们这些靠　神的灵来敬拜，在基督耶稣里夸口而不倚靠肉体的人，才是受割礼的”（腓利比书3：3）。为什么? 因为“我们是天上的国民（腓利比书3：20）。现在你认为前千禧年论（称有两支上帝的子民）中，未重建那堵被耶稣用身体毁坏的墙的论调如何呢？

Now, by virtue of our union with Christ, both Jewish and Gentile Christians are "fellow citizens with God's people and members of God's household" (Eph 2.19); "For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh" (Phil 3.3). Why? Because "?…our citizenship is in heaven" (Phil 3.20). How is it that Premillennialism, by having two parallel peoples of God, does not rebuild that very dividing wall which Jesus destroyed by his death?

以色列不都是以色列 Not All Israel is Israel

经上最清楚地回答之一是在罗马书第9章。经文是我们正在说明的问题，以色列到底是什么，谁是神的以色列？上帝放弃了他对亚伯拉罕的允诺吗？保罗的回答是犹太人是在内心作犹太人，并且爱亚伯拉罕的救主的那些人。因为耶稣为我们在十架上受割礼（歌罗西书 2：1-12），实际的割礼在精神上和灵里是无关紧要的。

One of the clearest places in Scripture on this question is Romans chapter 9. The context is the very question we are addressing now, what about Israel? Who is the Israel of God? Has God abandoned his promise to Abraham? Paul's answer is, a Jew is one who is a Jew inwardly, who loves the Savior of Abraham. Since Jesus was circumcised (Col 2.11-12) for us on the cross, circumcision is morally and spiritually indifferent.

“这不是说神的话落了空” （罗马书 9：6）。只有一些犹太人相信耶稣是弥赛亚是因为不是“出自以色列的，不都是以色列人；也不因为他们是亚伯拉罕的后裔，就都成为他的儿女”。而是，只有“以撒生的”才是亚伯拉罕的子孙（9：7）。下一句又是什么意思呢？“肉身生的儿女并不是　神的儿女，只有凭着应许生的儿女才算是后裔。”（9：8） 以撒是怎么出生呢？是靠着神的大能。基督徒是怎么生的？也是靠着神的大能。每一个基督徒都以不同的方式是一个“以撒”。这又是为什么呢？因为：

Not All Israel is Israel

It is not as though God's Word has failed" (Romans 9:6). The reason that only some Jews have trusted Jesus as Messiah is because not "all Israel is Israel. Nor because they are his descendants are they all Abraham's children." Rather, Abraham's children are reckoned "through Isaac" (9:7) What this means is that "it is not the natural children who are God's, but children of the promise" (v.8). How was Isaac born? By the sovereign power of God. How are Christians born? By the sovereign power of God. Every Christian is an "Isaac" in his own way. Why is this so? Because

双生子还没有生下来，善恶也没有行出来（为要坚定神拣选人的旨意，12不是由于行为，而是由于那呼召者），神就对她说：“将来大的要服事小的。” 13正如经上所记的：“我爱雅各，却恶以扫。” （玛拉基1.2； 罗马书9.11-13）

before the twins were born or had done anything good or badmdash;in order that God's purpose in election might stand: 12 not by works but by him who callsmdash;she was told, "The older will serve the younger." 13 Just as it is written: "Jacob I loved, but Esau I hated (Mal 1.2; 9.11-13).

为何会这样呢？那是因为上帝“对摩西说：‘我要怜悯谁，就怜悯谁；我要恩待谁，就恩待谁。’”（9.15）既不是出于人意，也不是由于人为，只在于那怜悯人的　神。17经上有话对法老说：“我把你兴起来，是要借着你显出我的大能，并且使我的名传遍全地。” 18这样看来，他愿意怜悯谁就怜悯谁，愿意谁刚硬就使谁刚硬。

How can this be? It is because God "says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion'" (9.15). It does not, therefore, depend on man's desire or effort, but on God's mercy. 17For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth." 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

是上帝不公平吗？根据使徒保罗的话，作为被造物，我们在神的前面无“权”。上帝是陶匠，我们是陶土，而基督徒是被赎回的陶土，被怜悯的物，为荣耀神而预先准备的。我们必须比对神容忍那些可怒，预备遭毁灭的器皿，而重新审视自己。（罗马书 9.22-3）这些为她的荣耀而作的器皿是从犹太人和外邦人中蒙召的。（罗马书 9.24）这是他在何西阿书中的承诺，那些曾被称为“罗.阿米”，“非我民”的，比如说外邦人，现在成了“永活神的儿子” （何西阿书2：23； 1：10； 罗马书 9.25-6）.

Is God unfair? According to the Apostle Paul, as creatures, we have no "rights" before God. God is the potter, we are the clay, but Christians are redeemed clay, objects of mercy, prepared in advance for glory. We must evaluate our condition against the backdrop of God's patience with those objects of wrath prepared for destruction (Romans 9.22-3). These vessels prepared for glory are taken from Jews and Gentiles alike (Romans 9.24). This is what he promised in Hosea, he has made those who were once "Lo Ammi," "Not my people," i.e., Gentiles, to be "sons of the living God" (Hosea 2:23; 1:10; Romans 9.25-6).

不守律法的外邦人“得到了义”，而守律法的以色列没有得到义的原因是因为我们不以行为称义，而是凭着信。 （罗马书 9.32）他们因耶稣而绊倒，耶稣是一块冒犯之石。祂不认可他们的民族主义计划，而我也不认为耶稣会认可前千禧年论的民族主义/犹太复国主义计划。

The reason that lawless Gentiles have "obtained righteousness," and that Israel who pursued it by law has not, is because justification is not by works, but by grace (Romans 9.32). They stumbled over Jesus, the rock of offense. He did not fit their nationalist plans and I submit neither does he fit the nationalist/Zionist plans of Premillennialism.

并不是保罗不想让犹太人被救，反而，他说那些话正是因为他希望犹太人被救。让肉生的亚伯拉罕，以撒和雅各的后裔成为真正犹太人的唯一方法是凭着信来到耶稣里。“其实并不分犹太人和外邦人，因为大家同有一位主；祂厚待所有求告祂的人，13因为‘凡求告主名的，都必得救。’”（罗马书 10：12-13） “并不是所有的有以色列人都顺从福音。”

It is not that Paul does not want Jews to be saved, but rather he wants Jews to be saved, and the only way for a physical descendent of Abraham, Isaac and Jacob to become a true Israelite, is to be joined to the true Israel of God, Jesus, by faith. "For there is no difference between Jew and Gentilemdash;the same Lord is Lord of all and richly blesses all who call on him, 13 for, 'Everyone who calls on the name of the Lord will be saved'" (Romans 10.12). "Not all of the Israelites have accepted the Gospel".

是上帝拒绝了祂的子民吗？不是，被拣选的才是祂的子民，而祂的子民必得救。也有信主的犹太人。保罗用他自己做例子（罗马书 11.1）。他是被选的民中余下的那些，没有向巴力屈膝的人中的一个。“因此，现在也是这样，按着恩典的拣选，还有剩下的余数。6既然是靠着恩典，就不再是由于行为了；不然的话，恩典就不再是恩典了”（罗马书 11.5）。以色列所热切寻求的，他得不到，只有那些被拣选的才能得到。剩下的是“刚硬的”。

Has God rejected his people? No, the elect are his people and all the elect will be saved. There are believing Jews. Paul uses himself as an example (Romans 11.1). He is a part of the elect remnant who have not bowed the knee to Baal. "So too, at the present time there is a remnant chosen by grace. 6 And if by grace, then it is no longer by works; if it were, grace would no longer be grace" (Romans 11.5). What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened

那又怎么样呢？以色列人恳切寻找的，他们没有得到，蒙拣选的人倒得着了。其余的人都成了顽固的（11.7）。

God's election of some and reprobation of others are the twin facts of the history of redemption which Paul brings to bear on the question of "Who is the Israel of God?" time and again he teaches: Salvation by grace alone, through faith alone in Christ alone; and "What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened?…" (11.7).

那上帝拯救犹太人的计划完成了吗? 还没有。拯救先临到了外邦人，“为了要激动以色列人发愤” （11.11）。 外邦人，受到上帝白白的眷顾，被嫁接为上帝的以色列。“以色列人中有几分是心硬的，等到外族人的数目添满了；于是全以色列全家都要得救” （11.25-6）

Is God finished saving Jews? Not at all. Salvation has come to the Gentiles "to make Israel envious" (11.11). Gentiles, by God's undeserved favor, have been grafted on to the Israel of God. "Israel has experienced a hardening until the full number of the Gentiles has come in. And so all Israel will be saved" (11.25-6).

基督徒是在基督里神的以色列Christians are the Israel of God in Christ

加拉太书 6.16

有了这些认识，就不奇怪为什么使徒将犹太人和外邦人都叫做“神的以色列”。这是保罗对加拉太的有各类人的众教会说的话。

Gal 6.16

Given this background, it should not surprise us at all when the Apostles call both Jews and Gentiles "the Israel of God." This is Paul's language to the mixed Galatian congregation.

彼得前书 2.9-10

使徒彼得在写给亚细亚的外邦人众教会时，用同样的语言说：“你们从前不是子民，现在却是　神的子民；从前未蒙怜恤，现在却蒙了怜恤。”

1 Peter 2.9-10

The Apostle Peter uses the same sort of language to describe the mostly Gentile congregations of Asia Minor to whom he wrote, saying, "Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy."

希伯来书 8.8-10

根据写希伯来书的人，那些呼喊基督名的人们是“以色列家”。每个相信基督的人是新契约中那个应许的继承人。

Hebrews 8.8-10

According to the writer to the Hebrews, those who call on the name of Christ are the "House of Israel." Everyone who has trusted Christ is an heir of the promises of the New Covenant.

结论 Conclusion

那位亚伯拉罕的神，以撒和雅各的神爱犹太人吗？是的。他为犹太人订了一个计划吗？是的，那个计划就是祂对亚当所应许的，对女人的后裔所应许的，也是他对亚伯拉罕所应许的相同的计划。“那个后裔”只有一个：基督。祂是以色列的圣者，祂是那个神的以色列。祂做了亚当不能做的。祂做了顽固的以色列要做却不能做的。祂用祂整个身心，全部心智来事奉。

Conclusion

Does the God of Abraham, Isaac and Jacob love the Jews? Yes. Does he have a plan for the Jews? Yes, it is the same plan he promised to Adam, the seed of the Woman, the same plan he promised to Abraham, "the Seed." That seed is one: Christ. He is the Holy One of Israel, he is the Israel of God. He did what Adam would not do. He did what stubborn Israel would and could not do. He served the Lord with all his heart, soul, mind and strength.

然而，大多数犹太人并没有在找一位救主，而是在找一位君王。耶稣是王，但他的王冠是通过他的顺从和死得到的，这却不是犹太人想要的。他们想要荣耀，权力，地上的，政治的，神统治的，属于这个世界的王国。耶稣通过福音宣讲和分发圣餐建立了祂的王国。也许，这样的王国不如耶路撒冷在他的黄金统治期间的王国那样地令人兴奋，也许耶稣不会卖很多书，或者拍一部卖座的电影，但是这个世界从未想到关于祂的经文是如此引人入胜。这就是为什祂成了那些犹太复国主义者的绊脚石，和那些希腊人认为的傻瓜。然而对于基督徒，祂是基督，祂是“神的能力，神的智慧”。（歌林多前书 1：24）

Most of the Jews, however, were not looking for a Savior. They were looking for a king. Jesus is King, but he earned his throne by his obedience and death, and that is not what they wanted. They wanted glory, power and an earthly, political, theocratic, this-worldly kingdom. Jesus has established his kingdom, through the preaching of the Gospel and the administration of the sacraments. This kingdom may not be as exciting as ruling from Jerusalem during an earthly golden age, it may not sell many books or fill seats in movie theaters, but the world never has found the Jesus of Scripture very interesting, that's why he's stumbling block to Zionist Jews and a foolishness to Greeks. To Christians, however, he is the Christ, "the power of God and the wisdom of God" (1 Corinthians 1.24).

译者注：

*1 其结论是耶稣不是他们等待的弥赛亚。

*2 providence也常被译为（神的）护理。在这篇文章中，被译做“天意”。

*3 本文为了区分圣经的旧/新约Old/New Testament 与这里所定义的神与人所签订的约Old/New Covenant, 将后者翻译成了旧/新契约。Old/New Covenant 通常也被译作旧/新约。

*4 使徒行传5：31