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).
