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基督徒世界观 译介圣经神学

 
 
 

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安息日:圣约的末世记号(一)  

2011-06-24 22:28:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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安息日:圣约的末世记号
The Sabbath as an Eschatological Sign of the Covenant



作者:Lee Irons   中译:诚之
译自:The Sabbath as an Eschatological Sign of the Covenant


首先,我会以16条论述的形式将我对安息日的立场做一个总结,读者会因此概略地认识我的立场,我会引用经文,大略描述我如何使用解经的资料。然后我会对此观点进行一般性的阐述(分成神学思考和实际考量),然后回应两种反对意见。最后,我会对其他三种安息日的看法进行比较——威敏思特信仰告白的清教徒看法,海德堡要理问答的欧陆看法,以及克莱恩(Meredith G. Kline)的圣经神学看法。
I begin by setting forth a summary of my position on the Sabbath in the form of 16 thesis statements. This enables the reader to get an overview of my position, with Scripture texts cited in order to provide a rough sketch of how I approach the exegetical data. This is then followed by a general exposition of the view (subdivided into theological and practical considerations) and responses to two objections. Finally, I compare my view with three other positions on the Sabbath - the Puritan view as taught in the Westminster Confession, the Continental view of the Heidelberg Catechism, and the biblical theological view of Professor Meredith G. Kline.

关于安息日的16条论述
Sixteen Theses on the Sabbath


(1) 安息日是创造的律例(a creation ordinance),此律例是照着上帝创造之后安息的模式所设立的(创2:2-3;出20:8-11;可2:27:来4:4)。
The Sabbath is a creation ordinance patterned after God's creation rest (Gen. 2:2-3; Exod. 20:8-11; Mark 2:27; Heb. 4:4).

(2) 安息日不属于礼仪律。礼仪律在基督第一次降临时就已经被废止了。但安息日对新约群体来说,在末日成全(consummation)之前,仍然有其效力。
The Sabbath does not belong to the category of ceremonial laws that have been abolished with the first coming of Christ, but remains in effect as a weekly sign for the new covenant community prior to the consummation.

(3) 主耶稣并未废除安息日,只是洁净了法利赛人的传统,并使安息日在新约里得到最终的表达(可2:21~3:6;路13:10-17;约5:1-18)。
Our Lord Jesus did not abrogate the Sabbath, but cleansed it from the traditions of the Pharisees, and brought the Sabbath to its ultimate New Covenant expression (Mark 2:21-3:6; Luke 13:10-17; John 5:1-18).

(4) 从一开始,为了纪念基督在七日的第一日复活,初代教会就守主日。主日就是基督徒的安息日(徒20:7;林前16:2;启1:10;见附录,早期教会的见证。)。
The Lord's Day, which the church from the beginning has observed in commemoration of the resurrection of Christ on the first day of the week, is the Christian Sabbath (Acts 20:7; 1 Cor. 16:2; Rev. 1:10; see the Appendix for early post-apostolic witnesses).

(5) 使徒保罗并没有取消安息日,而是警告人不要用犹太教的方式来守安息日(例如,遵守七日的条例—西2:16-17;加4:9-10)。他在罗马书14:5-6关于软弱弟兄的讨论和犹太人禁食的日子有关,而不是和第四条诫命有关。安息日是末世的记号,指向永恒之安息日的安息。神的子民在末日成全时才会进入此安息(诗95:11;来4:8-11)。
The apostle Paul did not abrogate the Sabbath but warned against a Judaizing manner of keeping it (e.g., seventh-day observance - Col. 2:16-17; Gal. 4:9-10). His discussion of the weaker brother in Rom. 14:5-6 has to do with Jewish fast days, not the fourth commandment. (6) The Sabbath is an eschatological sign pointing to the eternal Sabbath rest which the people of God will enter at the consummation (Ps. 95:11; Heb. 4:8-11).

(7) 新约信徒在基督里属灵的安息(太11:28-30)——我们在七日的每一日享受到的——是永恒的安息在末世已然实现的范围,是我们产业的凭据。
The New Testament believer's Spiritual rest in Christ (Matt. 11:28-30), enjoyed seven days a week, is an eschatologically realized dimension of the eternal Sabbath, a pledge of our inheritance (2 Cor. 5:5; Eph. 1:14).

(8) 然而,没有足够的理由因此推断说因为基督第一次的降临,基督徒就不必再守安息日(主日)了。安息日的记号在主再临前,对教会仍有效力,它代表我们是客旅,是寄居的(来11:11-16;彼前2:11)。活在这个“半末世”(semieschatological)的时代,我们仍在等候末日的成全,在荣耀中与基督同在的永恒安息(约14:1-4;17:14;帖前4:17;启21:3)。
However, it is not legitimate to infer from the preceding that weekly Sabbath observance has been abrogated by the first coming of Christ. The Sabbath sign remains in effect for the church until the parousia, signifying that we live as pilgrims (Heb.11:11-16; 1 Pet. 2:11) in this semieschatological age while we wait for the consummation, our eternal rest with Christ in glory (John 14:1-4; 17:24; 1 Thess. 4:17; Rev. 21:3).

(9) 安息日是末世成全(eschatological consummation)之约定的记号,基于这个特性,它成为恩约的记号,将恩约群体分别出来,归耶和华为圣,把一个有形的差异,放在那些属于恩约群体的人和那些属于世界的人之间(出31:13-17;结20:12;比较:创17:11)。
Due to its character as a promissory sign of eschatological consummation, the Sabbath is a sign of the covenant, sanctifying the covenant community as holy unto the LORD and putting a visible difference between those that belong to the covenant community and those that belong to the world (Exod. 31:13-17; Ezek. 20:12; cp. Gen. 17:11).

(10) 应许确立了义务(来4:1)。如此,分别为圣的恩约群体就必须守这个安息日的记号,因为唯独他们能享有这个末世成全的应许(来4:9-10;路13:16)。
Promise establishes obligation (Heb. 4:1). Thus, the Sabbath sign is to be observed only by the holy covenant community, for to it alone does the promise of eschatological consummation apply (Heb. 4:9-10; Luke 13:16).

(11) 相反地,不信的人没有这个末世成全的应许,因此他们没有义务遵守这个记号。
Conversely, since unbelievers have no promise of eschatological consummation, they have no obligation to observe the sign thereof.

(12) 圣经不容许恩约群体强迫不信的人守安息日(例如,清教徒所规定的“蓝色法规(blue laws)”,不准所有人在星期日跳舞,喝酒),信徒也没有必要避免一些活动,担心这样的活动会使不信的人干犯了安息日。
It is not biblically permissible for the covenant community to attempt to enforce Sabbath observance on those outside of the covenant community (e.g., blue laws), nor should believers refrain from certain activities solely on the ground that such activity may cause unbelievers to profane the Sabbath.

(13) 因此,牧师不必巨细靡遗地列出清单,说明哪些事在安息日是禁止的(译按:例如有些教会规定礼拜日不能去餐厅或到超市)。反之,牧师和长老只要公布相关的原则,每个个人和家庭可以自行决定他们如何归安息日为圣。
Rather than dictating a detailed list of things forbidden on the Sabbath it is best if ministers and elders enunciate the principles involved and allow each individual or family to prayerfully and conscientiously determine how they will sanctify the Sabbath.

(14) 应当教导教会会员问这个问题:“我所作的这个活动会妨碍还是促进安息日的目的?”也就是说,它会妨碍还是帮助我参与神的子民共同的敬拜?会妨碍还是促进属灵安息的心灵架构;是否会提醒自己,我是个寄居者,正朝向末世的安息?
Church members should be taught to ask: "Does this activity hinder or promote the purpose of the day? I.e., does it hinder or promote my participation in the corporate worship of God's people? Does it hinder or promote a spiritually restful frame of mind in which I am reminded that I am a pilgrim on the way to the eschatological Sabbath rest?"

(15) 根据“凡不出于信心的都是罪”(罗14:23)这个原则,每个人可以作出不同的回应。
Each individual will answer these questions differently, based on the principle that whatever is not of faith is sin (Rom. 14:23).

(16) 由于如何将安息日分别为圣,没有一定的章法,我们必须运用智慧和恩慈。只有对停止聚会的人(来10:25),才需要施行教会的管教。
Due to legitimate differences of opinion regarding the precise manner in which the Sabbath is to be sanctified, wisdom and charity suggest that church discipline should be limited to those who forsake the assembly (Heb. 10:25).

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