23 教会对以色列区别性记号的新创造性转化
教会的主日安息日守礼，作为“已经与尚未”的新创造末世现实
毕尔（Beale, G. K.）（2011）。《新约圣经神学：旧约在新约中的展开》
Beale, G. K. (2011). A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (pp. 775–802). Baker Academic.
23 The Church’s New-Creational Transformation of Israel’s Distinguishing Marks
The Sunday Sabbath Observance of the Church as an “Already and Not Yet” New-Creational End-Time Reality
我在整本书中的主张是：当我们一贯以基督所开启的新创造、末世性国度的视角来理解时，新约中的主要观念才能得到最恰当的理解。我现在要讨论的是，这一视角如何影响我们对忠心教会一些主要的特征的理解，这些特征使教会与世界有所区别，尤其是在教会聚集的集体聚会中。这是我所提出的新约叙事主线中的另一层面，即关于神忠心子民的部分。具体来说，本章和下一章将要讨论忠心教会的五个区别性标记：地方教会每周一次的聚会（主日）、洗礼圣礼、圣餐圣礼、教会长老的职分，以及新约正典。这些教会的标记，是以色列一些主要识别标记经过新创造而发生的转化。
My contention throughout this book is that major NT notions are best understood when viewed consistently through the lens of the newcreational, eschatological kingdom inaugurated by Christ, which I have proposed as the core of the NT storyline. I now address how this lens affects one’s understanding of some of the main features that distinguish the faithful church from the world, especially in its gathered meetings. This aspect of God’s faithful people is another aspect of my proposed storyline. In particular, five of these distinguishing marks of the faithful church will be addressed in this chapter and the next: the meeting of local churches once a week (Sunday), the sacrament of baptism, the sacrament of the Lord’s Supper, the church office of elder, and the NT canon. These ecclesiastical marks are transformations of some of the main identifying tags of Israel.
教会的第一个区别性标记涉及其敬拜的日期。为什么旧约中在一周最后一天的敬拜，如今在新约群体中改为一周的第一天？神学家通常给出的理由是，基督是在一周的第一天复活的，因此教会在基督复活存在开始的那一天聚集，通过与复活基督的认同来庆祝其存在。
关于安息日的问题，过去并且直到如今一直都在被热烈讨论。例如，在以下事项上存在许多分歧：(1) 《创世记》2:3是否表达了一个关于人类在第七日休息的创造命令；(2) 以色列的安息日诫命是否仍适用于教会；(3) 《希伯来书》3–4章所说的“安息”是已经开启，还是仍然在未来。因此，我再次请求读者耐心，因为这些都是困难的问题，而以下论证的曲折展开需要细心留意。
The first distinguishing mark of the church has to do with its day of worship. Why has worship on the last day of the week in the OT now changed to the first day of the week for the new-covenant community? The reason usually offered by theologians is that Christ’s resurrection occurred on the first day of the week, and so the church celebrates its existence in its identification with the resurrected Christ by meeting on the day of the week on which Christ’s resurrection existence began.
This issue of the Sabbath has been, and continues to be, vigorously debated. For example, there is much disagreement about the following: (1) whether Gen. 2:3 expresses a creation mandate for humanity to rest on the seventh day; (2) whether Israel’s Sabbath commandment is still applicable to the church; (3) whether the “rest” in Heb. 3–4 has been inaugurated or is still in the future. Therefore, I again ask for the reader’s patience, since these are difficult issues, and the twists and turns of the following argumentation require careful attention.
《创世记》2:2–3中的安息日？
在我们进一步探讨为何每周一次的敬拜从周六改为周日之前，我必须先处理旧约中关于安息日的概念。正如我刚刚提到的，人们对此有许多争论：周日是否是以色列安息日的延续，或者是否是作为创造条例的安息日的延续，抑或两者皆是。我将主要论证，安息日作为创造条例仍然继续存在，虽然它已经被转化。
Sabbath Rest in Genesis 2:2–3?
Before we can probe further into why the once-a-week worship has been changed from Saturday to Sunday,1 I must address the OT concept of a day of rest. As I just noted, there is much debate about whether Sunday is the continuation of Israel’s Sabbath, or even the continuation of the Sabbath as a creational ordinance, or both. I will argue primarily that the Sabbath continues as a creational ordinance, though transformed.
安息的观念在旧约中便已隐含出现，甚至在以色列于《出埃及记》20:8–11中正式设立安息日之前。我们先前在讨论“神的形象”时看到，《创世记》1:28中亚当作为神的形象（创1:26–27）的使命，显然至少在两个方面包含了对《创世记》第一章中神作为的反映：(1) 正如神在创造之初制服并治理混沌，亚当也要制服并治理全地；(2) 正如神创造并充满大地，亚当也要“生养众多，遍满全地”。然而在神创造工作的末尾，《创世记》2:2又描述了一件事：“到第七日，神造物的工已经完毕，就在第七日歇了他一切的工。” 虽然圣经并未明确说亚当要在每周第七日效法神安息，但许多人认为《创世记》2:3中隐含着一个关于人类在每周第七日安息的创造命令：“神赐福给第七日，定为圣日，因为在这日神歇了他一切创造的工。” 然而，也有可能神“赐福并分别第七日”为圣，只是为了庆祝他自己的安息，而与人类安息无关。
The notion of a Sabbath rest begins implicitly in the OT even before the formal institution of Israel’s Sabbath observance in Exod. 20:8–11. We saw earlier in the discussion of the image of God2 that Adam’s commission in Gen. 1:28 as the image of God (Gen. 1:26–27) clearly involved reflecting God’s activity narrated in Gen. 1 in at least two ways: (1) just as God subdued and ruled over the chaos at the inception of creation, so Adam was to subdue and rule over the earth; (2) just as God created and filled the earth, so was Adam to “be fruitful and multiply and fill the earth.” But there was one more activity described of God at the very end of his work of creation in Gen. 2:2: “He rested on the seventh day from all His work which He had done.” Although Adam is not explicitly said to imitate God in resting on the seventh day of each week, many have discerned in Gen. 2:3 a creational mandate for humanity to rest on the seventh day of each week: “Then God blessed the seventh day and set it apart, because in it He rested from all His work which God had created and made.” However, it is possible that God “blessed the seventh day and set it apart” in order to celebrate his own resting, and it has nothing to do with humans resting.
然而，更有可能的是，《创世记》2:3 包含了一个命令，要亚当和人类在每第七日庆祝神完成创造工作后所进入的高潮性安息。有几个理由支持这一点。首先，既然亚当是照着神的形象被造的，岂不是理应反映神在创造过程终点安息的目标吗？因为很明显，他要反映前面提到的两个创造活动，而这两者都指向那个目标。若要对这个问题作否定回答，似乎就需要承担更大的证明责任。《创世记》2:2–3中所提到的“第七日”应当包括亚当和夏娃在其涵盖范围之内，这似乎源于这样的认识：即《创世记》第一章关于神创造的叙述，在第六日因创造人类而达到高潮。接着，《创世记》2:1–2继续说，神在第六日结束时，“造物的工已经完毕”。“神赐福给第七日并使其为圣”这一陈述的开放性，似乎指向更大的涵盖面，而不是更小的限制，因此应当包括作为创造顶峰的人类。如果至少不把亚当包括在《创世记》2:3的应用范围内，就近乎是一种诠释学上的狭隘。
Nevertheless, it seems more likely that Gen. 2:3 entails a mandate for Adam and humanity to celebrate every seventh day God’s climactic resting from his creative work. Several considerations point to this. First, would not Adam, created in the image of God, be expected to reflect God’s goal of resting at the end of the creative process, since clearly he is to reflect the first two creative activities (noted above) leading to that goal? A negative answer to this question seems to demand a greater burden of proof. That what is said about the “seventh day” in Gen. 2:2–3 would include Adam and Eve within its purview seems to follow from the recognition that the account of what God actually created in Gen. 1 reaches its climax with the creation of humanity on the sixth day.3 Then Gen. 2:1–2 continues by saying that God had “completed” his “work which He had done” in creating by the end of the sixth day. The open-ended nature of the statement that “God blessed the seventh day and set it apart” seems to point to more inclusivity than less, and thus to include humanity as the crown of creation. It would border on hermeneutical narrowness not at least to include Adam within the sphere of application of Gen. 2:3.
在这方面，梅雷迪思·克莱恩（Meredith Kline）曾说过：“效法神的原则要在整个人类国度劳作的历史模式中得以体现，而这段历史被烙印并构成为七日的周期，在其中亚当要效法神在创造周期间的活动模式。” 人类通过每一个周循环，“要经过六日的工作进入第七日的完成”，而这第七日则以预表的方式指向那永恒的末世安息——神在完成创造工作时已经进入其中。 因此，人类的活动“要对应于神创造工作的进程，即从工作的开始到工作的完成”。 这样，“人类就被提醒，生命并非无目的的存在，而是有一个超越此世、超越暂时性周循环的目标”，即进入那永恒的末世安息日。 这种末世性的目标在《创世记》2:2–3中只是隐含的，但我们将看到后来的经文正是以这种末世性的方式来解开这些《创世记》的经文。
In this respect, Meredith Kline has said, “The imitation-of-God principle was to find embodiment in the overall pattern of the history of man’s kingdom labor in that this history” was stamped with and composed of seven-day cycles in which Adam was to imitate the pattern of God’s activities during the creation week.4 Through each weekly cycle humanity was to “advance through six days of work to the seventh day of completion,” the latter of which pointed typologically to the eternal end-time rest without “morning and evening,” into which God had already entered at the completion of his creating activity.5 Thus, human activity “was to correspond to the course of God’s creational working as a movement from work begun to work consummated.”6 “Humanity is reminded in this way that life is not an aimless existence, that a goal lies beyond”7 this earthly, temporal history of weeks in an eternal Sabbath of eschatological rest.8 Such an eschatological goal in Gen. 2:2–3 is only implicit, but we will see that later Scripture unpacks these Genesis verses in exactly this eschatological manner.
第二个观察表明《创世记》2:3 包含了对人类的命令：希伯来文中“赐福”一词在旧约里通常仅限用于有生命的存在，通常不会用于指某物仅仅因着神自己的缘故而被赐福或分别为圣。因此，《创世记》2:3 似乎是针对人类的创造条例，要他们把每周的第七日视为神所“赐福并分别为圣”的。这一点进一步得到支持，因为在《创世记》1–2章中，除了2:3以外，“赐福”这个动词只用于神赐福非人的有生命之物（1:22）或赐福人类（1:28）。直到《创世记》14:20，这个动词才首次被用来指向神（“至高的神是应当称颂的”）。在《创世记》2:3之外，“被赐福”的对象从未是不明确的。《约伯记》42:12 是旧约中唯一提到“日子被赐福”的地方，而这赐福也是为了人类（“这样，耶和华后来赐福给约伯，比先前更多。）。
A second observation suggesting that Gen. 2:3 includes a mandate to humans is that the Hebrew word for “bless” is normally restricted to living beings in the OT 9 and typically does not apply to something being blessed or sanctified only for God’s sake. Accordingly, Gen. 2:3 appears to be directed to humanity as a creational ordinance to regard the seventh day of each week to be “blessed and set apart” by God. This is suggested further by the fact that the only uses of the verb for “bless” in Gen. 1–2 outside of 2:3 refer to God blessing nonhuman animate creation (1:22) or humans (1:28). It is not until Gen. 14:20 that the verb is applied to God (“blessed be God Most High”). Outside of Gen. 2:3, the object of what is “blessed” is never indefinite. Job 42:12 is the only place in the OT where days are “blessed” and the blessing is for humans (“And the Lord blessed the latter days of Job more than his beginning”).
关于“使为圣”或“分别为圣”这个词，希伯来文 qādaš 在旧约中大量使用时，在绝大多数情况下，它所指明的对象是神、人，或一些宗教性事物（如约柜、衣服等）。动词的用法可以指神“被分别为圣”，也可以指人“被分别为圣”，尤其是为了某种礼仪用途。特别是在《创世记》2:3 中出现的希伯来文 qādaš 的皮尔态，这一语态在旧约里最为常见，几乎总是指人或器物被分别出来用于宗教礼仪。然而，在旧约中唯一被称为“分别为圣”或“为圣”的日子，就是安息日和各样的节期日。在每一种情况中，这些日子显然都是为人的遵守而被分别出来的。这在安息日的守法以及其他节期日中都是如此。
不过，有时这些圣日被明说为“归耶和华为圣”，但同时也清楚表明百姓要守这些日子为圣。例如，《出埃及记》31:14 说安息日是“你们当守的圣日”（和合本），31:15 则说它是“归耶和华为圣”。同样，《尼希米记》8:9–10 说某个特别的节日是“归耶和华你们的神为圣”（和合本），但第11节只是简单地说“这日是圣日”，而从10、12节可见，百姓也要守这日为圣。上述所有关于安息日和节期日的经文，大多数主要是以人的遵守为焦点，但同时也包括人和神共同视这些日子为圣。
因此，除了《创世记》2:3 之外，旧约中所有其他圣日都同时包括人和（至少是隐含地）神在其中。因此，克劳斯·韦斯特曼（Claus Westermann）主张，人应当有一种“释经的直觉”，认为第七日不仅仅是向神庄严设立的，而且这日“在某种意义上也必须与人有关”，因为“动词‘使为圣’在旧约别处表达的是一个礼仪性的概念，不可能仅仅指一个专属于神自己的日子”。
With respect to the term “sanctify” or “set apart,” in the vast majority of the numerous uses of the Hebrew word (qādaš),10 it is God, people, or religious things (the ark, clothing, etc.) that are the clear objects said to be “set apart.” Verbal uses can refer to God being “set apart”11 or to humans being “set apart,” especially for some cultic purpose. In particular, the use of the Piel stem of the Hebrew word qādaš found in Gen. 2:3, which is used the most throughout the OT,12 almost always refers to setting apart humans or things for human cultic use. However, the only days said to be “set apart” or “holy” in the OT are Sabbaths and various festival days. In every case, the day is clearly “set apart” for humans to observe. This is the case with the “Sabbath” day observance13 and other festival days.14 Nevertheless, it is sometimes made explicit that these holy days are “holy to the Lord” and yet also clear that the people were to keep these days “holy.” For example, Exod. 31:14 says that the Sabbath is “holy to you [Israel],” and 31:15 says that it is “holy to the Lord.” Likewise Neh. 8:9–10 says that a special festival day is “holy to the Lord,” yet verse 11 states it merely as “the day is holy,” and it is clear from verses 10, 12 that the people were also to observe it as “holy.” All the above references to Sabbaths and festival days, most of which have human observance primarily in view, include both humans and God, who were to consider the days holy. Thus, outside of Gen. 2:3, all other sacred days include humans and, at least implicitly, God, in their purview. Accordingly, Claus Westermann asserts that one should have an “exegetical instinct” that not only is the seventh day solemn to God, but also the day “must in some way or other signify something related to people,” because of the “fact that the verb ‘to sanctify’ expresses a cultic idea [elsewhere in the OT] and cannot be referred to a day destined [only] for God himself.”15
这种在圣日中既涉及人又涉及神的模式，很可能同样适用于《创世记》2:3，因为在旧约中，只有这些用法可与《创世记》2:3 相类比。特别值得注意的是《尼希米记》8:11，我前面提到过，它只是笼统地称某个节日为“这日是圣日”，而从上下文（见8:10–12）可见，这里面既包含人的角度，也包含神的角度。甚至在《创世记》2:3 中所用的皮尔态动词，大多数情况下虽然是指人或宗教性事物被分别出来供人使用，但最终的目的仍是指向对神的敬拜和事奉（有时这种双重含义是明确表达出来的，例如《出埃及记》28:3, 41；29:1, 44；30:30；40:13；以及《以西结书》20:12, 20）。因此，《创世记》2:3 中这种未加限定的陈述，似乎也与以上的例子相同，带有这种双重视角。
It is likely that this pattern of referring to both humans and God in such sanctified holy days holds true for Gen. 2:3 as well, since these other uses of “sanctify a day” are the only other ones analogous to that in Gen. 2:3. Especially interesting is Neh. 8:11, which I noted above merely refers to a festival indefinitely as “the day is holy,” which in context includes humans and God in its perspective (see Neh. 8:10–12). Even the vast majority of the uses of the Piel verb stem used in Gen. 2:3, which have in view setting apart humans or cultic things for human use, also have in ultimate view that the cult is to serve and worship God (and sometimes this twofold notion is explicit [e.g., Exod. 28:3, 41; 29:1, 44; 30:30; 40:13; Ezek. 20:12, 20]). The indefinite statement in Gen. 2:3 seems likewise to have the same dual perspective as the examples above.
因此，《创世记》2:3 的直接语境，以及旧约其他地方“使日子为圣”的用法模式，都指向第七日被“赐福并分别为圣”，是为人遵守和庆祝的。照《以赛亚书》45:18 所说，地是为人居住而被创造的：“创造诸天的耶和华如此说——他是神，塑造大地、造作并坚定大地的；他创造大地并非为虚空，乃是要给人居住。” 那么，这种以人为中心的受造目的，是否进一步表明，神六日的创造工作，随后第七日被神“赐福并分别为圣”，就是为了规范人类在地上的生活？神是否只是创造了人类居住的物质空间，而不是同时创造了规范他们生存的时间领域呢？我认为，到目前为止，本章的整体证据都指向这些问题的答案是肯定的。
《创世记》1:14 记载了创造的第四日，进一步证明神创造了一个时间结构，使人类在其中生活：“神说：‘天上要有光体，可以分昼夜，作记号，定节令、日子、年岁。’”（和合本）其中“定节令”的短语（ûlĕmôʿădîm）更好地翻译为“节期”或“节期与[礼仪性的]时令”。既然我们已经看到，旧约中“使为圣”的观念往往与将人、物或特定日子分别出来归于礼仪用途相关，那么因此很自然地可以认为，《创世记》2:3 中神把第七日分别为圣，也应当是这些节期性的日子之一，正如《创世记》1:14 所说的时间划分的一部分，在这些时间之内人类要生活。
Thus, the immediate context of Gen. 2:3 and the pattern of uses of “sanctify a day” elsewhere in the OT point to the seventh day being “blessed” and “set apart” for humans to observe and celebrate.16 According to Isa. 45:18, the earth was created for humans to inhabit: “For thus says the Lord, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited).…” Could such a human-focused purpose for the created earth suggest further that the six-day work of God followed by a seventh day divinely “blessed” and “set apart” would regulate human existence on the earth? Did God create only the material space in which humans were to live, or did he not also create the temporal sphere that would regulate their existence? I think that the overall evidence of this chapter so far points to a positive answer to these questions. Genesis 1:14, reporting part of the fourth day of creation, is further evidence that God created a temporal structure within which humans were to live: “Then God said, ‘Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years.’ ” The phrase “and for seasons” (ûlĕmôʿădîm) is better translated “and for festivals” or “and for festivals and [cultic] seasons.”17 Since we have seen that the notion of “sanctify” elsewhere in the OT often is related to setting apart people, things, and certain days as holy for cultic purposes, it is natural to see that God’s sanctifying of the seventh day in Gen. 2:3 is one of those festival days included in Gen. 1:14, which is part of the temporal divisions within which Gen. 1:14 says humans are to live.
因此，每逢第七日的守礼是为了记念神在第七日的安息，而这种每第七日的守礼显然是为了提醒人类那最终的、永恒的安息——那没有“早晨和晚上”、不再需要重复的安息。也就是说，人类最终的目标，就是进入神自己已经进入的那种成全性的安息（参《创世记》2:2）。在《创世记》2:3 的涵盖范围中也包括神，因为那一日是归给神的，因此它被“赐福”并“分别为圣”，以记念他那终极性的安息。这安息日似乎并没有终止，而是继续在原始历史的进程中延续（因为它不像其他创造日子，有“早晨和晚上”；并且正如我们将在《希伯来书》3–4 章看到的，神的安息一直延续下去，且人也可以分享其中）。
Accordingly, the observance of every seventh day was to recall God’s seventh day of resting, and this observance of every seventh day apparently was to remind humanity of a final, eternal Sabbath rest without “morning or evening” that would no longer need to be repeated. That is, the ultimate goal of humanity was to enter into the kind of consummative rest into which God himself had entered (Gen. 2:2). God is included within the purview of Gen. 2:3 in that the day is dedicated to him, so that it is “blessed” and “set apart” to recall his climactic rest. This day of rest appears not to have ceased but rather to be continuing on into the course of primeval history (since it is not like the other creation days, having no morning or evening, and, as we will see, Heb. 3–4 sees that God’s rest continues on throughout time and can be shared in).
以色列安息日的设立
The Institution of the Sabbath in Israel
对《创世记》2:3 的这一分析，还可从后来赐给以色列的安息日诫命得到进一步印证。首先，这条诫命是十诫中唯一一条以“当记念”开头的（《出埃及记》20:8）。这种表达可能是指向将来某个时候，以色列要“照耶和华你神所吩咐的”来记念并守安息日，那是在过去西奈山所赐的命令（《申命记》5:12）。然而，如果正如我所坚持的，安息日最初是作为创造条例赐给亚当的，那么“当记念安息日，守为圣日”就很合理地是指回《创世记》2:3。以色列的安息日诫命与《创世记》2:3 有关，这一点从守安息日的根据中也得到印证（《出埃及记》20:8–10），其根据是“因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息”（20:11a）。随后又说：“所以耶和华赐福与安息日，将其分别为圣”（20:11b），这显然是清楚地指回《创世记》2:3。在20:8–10 的直接语境中，当神“赐福与安息日，将其分别为圣”（20:11b）时，其意图是要以色列——而非主要指神——来“记念安息日，守为圣日”（20:8）。
This analysis of Gen. 2:3 is supported additionally by the Sabbath commandment later given to Israel. First, this commandment is the only one of the Ten Commandments that begins with “remember” (Exod. 20:8). It is possible that this expression is projecting ahead to a time when Israel in the future is to “remember” to observe the Sabbath “as the Lord your God commanded you” in the past at Sinai (Deut. 5:12). However, if, as I have contended, the Sabbath was a creational ordinance first given to Adam, then it makes much sense that “remember the sabbath day to keep it holy” is a reference back to Gen. 2:3.18 That Israel’s Sabbath commandment has reference back to Gen. 2:3 receives some corroboration from the basis for keeping the Sabbath (Exod. 20:8–10), which is “in six days the Lord made the heavens and the earth, the sea and all that is in them, and rested on the seventh day” (20:11a). This then becomes the basis also for the following statement: “therefore the Lord blessed the sabbath day and made it holy” (20:11b), a clear reference back to Gen. 2:3.19 In the immediate context of 20:8–10, when God “blessed the sabbath day and made it holy” (20:11b), the intent was that Israel, not primarily God, would “remember the sabbath and keep it holy” (20:8).
因此，如果承认《出埃及记》20:8–10 是对《创世记》2:3 中“赐福”和“分别为圣”更完整描述的解释性阐明，那么《创世记》2:3 中神将安息日分别为圣，可能并非主要是指他自己藉着安息来庆祝这日。尤其是因为在《创世记》2:3 和《出埃及记》20:11 中，神在第七日的安息与他将第七日分别为圣是有区分的；在这两处经文中，这种区别都被强调出来：即安息是这日被分别为圣的根据。而这日显然是为以色列去遵守的，而不是为神自己去守安息的（《出埃及记》31:13–15；35:2；《利未记》23:3 也同样如此）。然而，这日仍是一种尊崇神的方式，因此，神也很可能被视为隐含地继续看第七日为特别的。
Therefore, if it is granted that Exod. 20:8–10 is interpretatively unpacking the thicker description of “blessed” and “sanctified” in Gen. 2:3,20 then God’s setting apart the Sabbath day in Gen. 2:3 probably does not refer primarily to his own celebrating of the day by resting. This is especially the case because in Gen. 2:3 and Exod. 20:11 God’s resting on the seventh day is distinguished from his setting apart the seventh day; the distinction is highlighted in both passages by the resting being the basis for the sanctifying of the day.21 And the day is clearly “set apart” for Israel to observe, not for God to observe by resting (so also Exod. 31:13–15; 35:2; Lev. 23:3). Nevertheless, the day is a way to honor God, so that God is likely to be viewed implicitly as continuing to observe the seventh day as special as well.
在此背景下，《出埃及记》20:11 表明《创世记》2:3 适用于以色列：以色列要效法神六日的创造工作，六日劳作，并在第七日停止劳作，以效法神的安息。以色列要效法神的安息，这又是将《出埃及记》20 章的诫命与《创世记》2:2–3 联系起来的另一个要素。我主张，亚当是照着神的形象被造的，要反映神的制伏、掌权、生养繁殖，以及安息。那些不认为《创世记》2:3 是对亚当的命令的人，会认为第四条诫命是对《创世记》2:3 的一种新的应用，而不是对其人类学意图的进一步解释与澄清。然而，鉴于本节迄今关于《创世记》2:3 的整体论证方向，把第四条诫命看作是澄清《创世记》2:3 乃是给人类的创造命令，就显得很自然。本书前面部分我曾努力建立一个圣经神学的观点，即以色列是“集体性的亚当”。如果是这样，那么赐给亚当的安息创造命令，自然应当延伸并应用于这个“集体性的亚当”——以色列。
In this light, Exod. 20:11 shows Gen. 2:3 to have application to Israel and that Israel was to imitate God’s six days of creative work by working for six days and imitating his rest on the seventh day by ceasing from work on the last day of every week. That Israel was to imitate God’s resting is another element that connects the Exod. 20 commandment back to Gen. 2:2–3, where, I contended, Adam was made in God’s image to reflect God’s subduing, ruling, increasing and multiplying, and also resting.22 Those who do not see Gen. 2:3 as a mandate to Adam would conclude that the fourth commandment is a new application of Gen. 2:3 and not an interpretation of it that further clarifies its anthropological intention. In view, however, of the overall thrust of the argument so far about Gen. 2:3 in this section, it is quite natural to see the fourth commandment as clarifying Gen. 2:3 as a creation mandate to humanity. A biblical-theological notion that I have tried to establish in earlier parts of this book is that Israel was a corporate Adam.23 If so, it is much more natural that a creational mandate to rest given to Adam should be carried over and applied also to the corporate Adam, Israel.
新约关于安息日的见证
New Testament Testimony to the Sabbath
新约的证据可能进一步支持我对《创世记》2:3 的结论。在《马可福音》2:27，当法利赛人指责耶稣的门徒掐麦穗，因而违反安息日的时候，耶稣回答说：“安息日是为人设立的，人不是为安息日设立的。” 这句话显然是普遍性地指向全人类在安息日上的责任，而不仅仅局限于赐给以色列的第四条诫命。紧接着在下一节经文里，耶稣称自己为“人子”（即“亚当之子”），而不是称自己为“大卫的子孙”。他本来完全可以这样称呼，因为他刚刚引用了大卫的事例，说明在正当的情况下可以破例对待安息日。耶稣是真实而忠信的末后的亚当，他以那第一位亚当本应有的方式治理受造界，并且忠实地守安息日，正如那第一位亚当本应当守的一样。
NT evidence may point further to my conclusion about Gen. 2:3. In Mark 2:27, in response to the Pharisees’ accusation that his disciples had broken the Sabbath by picking grain from the fields, Jesus says, “The Sabbath was made for man, and not man for the Sabbath.” This appears to be a generic reference to all humanity’s role in keeping the Sabbath and not merely to the fourth commandment given to Israel. This is pointed to further in the directly following verse, where Jesus refers to himself as “the Son of Man” (equivalent to “the son of Adam”) instead of “the son of David,” which he could well have employed, since Jesus has just adduced David as an example of justly breaking the Sabbath.24 Jesus is the faithful last Adam, ruling over creation in the way the first Adam should have and faithfully celebrating the Sabbath as the first Adam should have.
《希伯来书》3–4 章指的是当下的安息，还是将来的末世安息？
Is Hebrews 3–4 a Reference to a Present or a Future Eschatological Rest?
《希伯来书》3–4 章指的是当下的安息，还是将来的末世安息？
《希伯来书》3:7–4:11 是新约中另一处经文，有助于理解安息日与教会的关系：
《希伯来书》3:7–11（和合本）
圣灵有话说：
“你们今日若听他的话，
就不可硬着心，像在旷野惹他发怒、
试探他的时候一样。
在那里，你们的祖宗试我探我，
并且观看我的作为，有四十年之久。
所以，我厌烦那世代，说：他们心里常常迷糊，
竟不晓得我的作为。
我就在怒中起誓说：
他们断不可进入我的安息。”
Hebrews 3:7–4:11 is another NT passage that contributes to an understanding of the relevance of the Sabbath for the church:
Therefore, just as the Holy Spirit says,
“Today if you hear His voice,
Do not harden your hearts as when they provoked Me,
As in the day of trial in the wilderness,
Where your fathers tried Me by testing Me,
And saw My works for forty years.
Therefore I was angry with this generation,
And said, ‘They always go astray in their heart,
And they did not know My ways’;
As I swore in My wrath,
‘They shall not enter My rest.’ ”
你们要谨慎，弟兄们，免得你们中间有人存着不信的恶心，以致离弃永生神。总要趁着还有“今日”，天天彼此劝勉，免得你们中间有人被罪迷惑，心里就刚硬。我们若将起初确实的信心坚持到底，就必在基督里有分。正如经上所说：
“经上说：‘你们今日若听他的话，就不可硬着心，像惹他发怒的时候一样。’”
Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened by the deceitfulness of sin. For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, while it is said,
“Today if you hear His voice,
Do not harden your hearts, as when they provoked Me.”
“听见他话惹他发怒的是谁呢？岂不是跟着摩西从埃及出来的众人吗？神四十年之久，又厌烦谁呢？岂不是那些犯罪、尸首倒在旷野的就是他们吗？又向谁起誓，不容他们进入他的安息呢？岂不是向那些不顺从的人吗？这样看来，他们不能进入安息是因为不信的缘故了。
我们既蒙留下有进入他安息的应许，就当惧怕，免得我们中间或有人似乎是赶不上了。因为有福音传给我们，像传给他们一样，只是所听见的道与他们无益，因为他们没有信心与所听见的道调和。但我们已经信的人得以进入那安息，正如神所说：”
《希伯来书》4:3 和合本：“正如神所说：‘我就在怒中起誓说：他们断不可进入我的安息。’”
For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief. Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said,
“As I swore in My wrath,
They shall not enter My rest,”
“其实造物之工，从创世以来已经成全了。论到第七日，有一处说：‘到第七日神就歇了他一切的工。’又有一处说：‘他们断不可进入我的安息。’既有必进安息的人，那先前听见福音的，因为不顺从，不得进去。所以过了多年，就在大卫的书上，又限定一日，如以上所引的说：‘你们今日若听他的话，就不可硬着心。’”
“若是约书亚已叫他们享了安息，后来神就不再提别的日子了。这样看来，必另有一安息日的安息，为神的子民存留。因为那进入神安息的，乃是歇了自己的工，正如神歇了他的工一样。 所以，我们务必竭力进入那安息，免得有人学那不信从的样子跌倒了。”
although His works were finished from the foundation of the world.
For He has said somewhere concerning the seventh day: “And God rested on the seventh day from all His works”; and again in this passage, “They shall not enter My rest.” Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, “Today,” saying through David after so long a time just as has been said before,
“Today if you hear His voice,
Do not harden your hearts.”
For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.
《希伯来书》的这一段需要一些分析，然后才能对它与安息日问题的关联作出结论。这是一段相当难解的经文，因此我请求读者耐心跟随我的讨论。
This section of Hebrews needs some analysis before conclusions about its bearing on the Sabbath question can be addressed. This is a difficult passage, and so I ask for the reader’s patience in following my discussion.
3:7–19 这一段说明，“将盼望坚持到底”（3:6）这一劝勉，实际上是从旧约本身延续而来的。向读者发出的这劝勉，与当年以色列人在旷野漂流时，以及后来诗人（诗篇95 篇的作者，被《希伯来书》3–4 章屡次引用 [3:8–11, 13, 15; 4:3, 7]）的世代中所接受的劝勉，是同一脉络的。换句话说，以色列被命令要继续相信，但他们失败了，这正是指向新约时代，当时会有正面的回应，首先在基督身上（3:6a）实现，然后才在他真实的子民身上显明出来。第一代在旷野的以色列人因为不信，未能“进入神的安息”（3:8–10, 15–19）。诗篇95 篇又对后来的以色列世代说，“今日”正是时候，要他们信而进入神的安息，与他们不忠心的祖先形成对比（3:7–8；4:7–8）。但他们同样不忠心，也没有进入神的安息（参4:6）。以色列本应得着的安息是在应许之地，而耶路撒冷和圣殿是这安息的焦点；然而，即便第二代和后来的世代进入那地，他们在那地中并不忠心，因此也没有享受那本该在其中发生的“安息”（例如《来》4:8：“若是约书亚已叫他们享了安息，后来神就不再提别的日子了”）。
The segment of 3:7–19 explains that the exhortation to persevere in “hope firm until the end” (3:6) is an exhortation continued from the OT itself. The giving of this exhortation to the readers is the reason that the similar encouragement to persevere was given to the Israelites, both in their wilderness wandering and later during the generation of the psalmist (who wrote Ps. 95, which is quoted repeatedly in Heb. 3–4 [3:8–11, 13, 15; 4:3, 7]). In other words, the command to Israel to continue in its faith and its failure to do so pointed forward to the Christian age, when a positive response would come, first in Christ (3:6a) and then in his true people. First-generation Israel in the wilderness did not “enter God’s rest” because it was unbelieving (3:8–10, 15–19). Psalm 95 addresses later generations of Israelites, saying that the time was ripe (“Today”) for them to believe and enter into God’s rest in contrast to their unfaithful forefathers (3:7–8; 4:7–8). But neither were they faithful, nor did they enter God’s rest (cf. 4:6). The rest that Israel was to achieve was to be in the promised land (with Jerusalem and the temple as focal points of this rest),25 but although the second generation and subsequent generations entered that land, they were not faithful in the land and thus did not enjoy the “rest” that was to occur there (e.g., Heb. 4:8: “For if Joshua had given them [the second generation] rest, He [God] would not have spoken of another day after that”).
因此，神子民进入他安息的应许，直到《希伯来书》作者的时代仍未实现，他才会重申诗人所发出的劝勉。对神的子民来说，时日仍是“今日”，要听从这劝勉，因为那安息还没有得到。值得注意的是，坚持到底以至“在基督里有分”（3:14），与“进入他的安息”（4:1）是并行的，表明在末世与基督联合，便与“进入他的安息”密不可分。这样的平行关系暗示基督自己已经得着了最终的末世安息，而那些在末了与他联合的人，也将同得那最终的安息。
关于这安息的时间点，《希伯来书》这一部分引发了不同的解读。有些人认为这安息已经完成，信徒在基督里已经得到了最终、完全的安息，而不是尚待得着的安息。另一些人则认为，这里的安息已经在信徒身上开始了，但还没有最终、完全的实现，这一看法比前一种更为可取。不过，所有这些争论的细节此处无法展开。当前我所采纳的第三种观点则认为，《希伯来书》这一段落里所有关于“安息”的提法，都是指尚未得到的安息。然而，正如我们将看到的，新约在《希伯来书》之外的其他经文，确实见证了信徒的安息已经开始，但尚未完成。我在此要表明，《希伯来书》3–4 章所展望的，是将来那最终得以成全的安息。
So the promise of God’s people entering into his rest remained unfulfilled until the time of the writer of Hebrews, who repeats the exhortation of the psalmist. The time is still “Today” for God’s people to heed the exhortation, since the rest has not been obtained. It is noteworthy that persevering “until the end” to “become partakers of Christ” (3:14) is parallel with “entering His rest” (4:1), so that being identified with Christ at the end of the age is inextricably linked to “entering His rest.” The close parallelism suggests that Christ himself has achieved final end-time rest, and those who are identified with him at the end will share in that final rest.
An interpretative debate has raged about the timing of this rest in this section of Hebrews. Some view the “rest” as completed, so that the believer has achieved final, complete rest in Christ, instead of a rest yet to be obtained. A second view is that the “rest” in this passage is inaugurated for believers but is not final and complete, which is a more viable and possible view than the preceding one. All the complex details of this debate cannot be entered into here,26 but the present approach, which represents a third view, understands all references to the “rest” in this segment of Hebrews to be something not yet obtained. However, as we will see, there are other passages in the NT outside of Hebrews that do affirm a notion that the rest has been inaugurated for Christians and not yet consummated. My purpose here is to show that Heb. 3–4 envisions only a future consummated form of this rest.
不过，在《希伯来书》的语境中，有两节经文从表面上看，似乎提到信徒已经开始进入“安息”：
《希伯来书》4:3 ——“但我们已经相信的人得以进入那安息。”
《希伯来书》4:10 —“因为那进入神安息的，乃是歇了自己的工，正如神歇了他的工一样。”
There are two verses in the Hebrews context, however, that on the surface appear to refer to a beginning realization of the “rest” for Christians:
Heb. 4:3 “For we who have believed enter that rest.”
Heb. 4:10 “For the one who has entered His rest has himself also rested from his works, as God did from His.”
《希伯来书》4:10 表面看来，似乎暗示“安息”已经在过去开始被经历。然而，更合理的理解是，这里使用了所谓的“先知完成时”（prophetic perfect）：圣经作者因确信未来的事必然会发生，就用过去时来表述，仿佛它已经发生了一样。4:10 之所以同样指向未来，是显而易见的，因为“歇了自己的工”并不是指信徒在今世归信基督、停止作不敬虔的恶行，而是指信徒在今生完成其一生善工之后所进入的安息。这与神在第七日歇了他创造的善工相类比。因此，这里的安息是指人在一生结束之后、并且在末世才得以进入的安息。
Hebrews 4:10 seems at first glance to indicate that the “rest” has begun to be experienced in the past. Nevertheless, it is more likely that this is an expression of the so-called prophetic perfect, whereby a biblical author sees the future as being so certain to occur that he speaks of it using a past tense, as though it had already happened.27 That 4:10 is also future is apparent in that “rested from his [the believer’s] works” refers not to becoming a Christian in the present age and ceasing from the ungodly works of an unbeliever but rather to resting from the performance of “good works” throughout the Christian life, on analogy with the good works of creation from which God ceased on the seventh day. Thus, this is a resting that comes after one’s life has ended and at the end of the age.
因此，《希伯来书》4:3 就成了唯一可能被理解为指向当下“安息”的经文。但4:10 的语境很可能是理解4:3 中“进入那安息”这一现在时用法的关键。它似乎是所谓的“将来式的现在时”（futuristic present）。使4:3 与4:10 更为接近的是，4:3 的直接后文（4:3b–5）同样隐含地将基督徒描绘为歇下他们的工作，这些工作与神在第七日歇下的创造之工相类比。并且，4:9 在4:1–8 的讨论基础上总结说：“这样看来，必另有一安息日的安息，为神的子民存留。”4:3 的纯粹未来指向也可以从整段 3:7–4:11 的上下文得到支持，因为这一段经文的其他内容全都在论述将来性的“安息”。基督徒在此被描绘为仍在世界的旷野中行走，但他们的目标就是最终进入那将在完成的新创造中、真实应许之地里的末世安息。
This leaves Heb. 4:3 as the only remaining possible reference in Hebrews to be a present rest. The reference in 4:10 is likely the key to understanding the present tense of “enter that rest” in 4:3. It apparently is a so-called futuristic present.28 What brings 4:3 even closer to 4:10 is that the directly following context of 4:3 also implicitly portrays Christians to be resting from works that are analogous to God’s good works of creation from which he rested on the seventh day (so 4:3b–5). And 4:9 concludes on the basis of the preceding discussion in 4:1–8, “So there remains a Sabbath rest for the people of God.” An exclusively future orientation of 4:3 also is pointed to by the surrounding context of 3:7–4:11, where everything else in this passage is about a future-oriented “rest.” Christians are pictured throughout as still wandering in the wilderness of the world, but wandering with the aim of finally and truly achieving the final eschatological “rest” in the true promised land of the coming completed new creation.
有必要先对《希伯来书》3:7–4:11 作一个总结，以便看清它在安息日的圣经神学上能带来怎样的启示。特别是《来》4:3–6 与此密切相关：
“但我们已经相信的人得以进入那安息，正如神所说：
‘我就在怒中起誓说：
他们断不可进入我的安息。’
其实造物之工，从创世以来已经成全了。
论到第七日，有一处说：‘到第七日神就歇了他一切的工。’ 又有一处说：‘他们断不可进入我的安息。’ 既有必进安息的人，那先前听见福音的，因为不顺从，不得进去……”
—— 和合本《希伯来书》4:3–6
It has been necessary to summarize Heb. 3:7–4:11 in order to see what light it may shed on the biblical theology of the Sabbath. Hebrews 4:3–6 is particularly relevant for this consideration:
For we who have believed enter that rest, just as He has said,
“As I swore in my wrath,
They shall not enter My rest,”
although His works were finished from the foundation of the world.
For He has said somewhere concerning the seventh day: “And God rested on the seventh day from all His works”; and again in this passage, “They shall not enter My rest.” Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience.…
重申一个最重要的要点：《希伯来书》4:3b–5 说明，以色列没有得着的“安息”，而且“仍旧存留，要留给后人进入的”，正是神在“到第七日就歇了他一切的工”（4:4）的那种安息。这句话引用自《创世记》2:2，并且在4:3 里已经通过暗示同一处经文提及过（“其实造物之工，从创世以来已经成全了”）。若是以色列忠心，就必进入那安息，就是神在创造的第七日开始所享受的安息。但以色列并不忠心，所以神说：“他们断不可进入我的安息”（4:5）；然而，“既有必进安息的人”（4:6），这安息仍然存留。
To reiterate a most important point: Heb. 4:3b–5 says that the “rest” that Israel did not obtain and that “remains for some to enter” is the “rest” first achieved by God when “He rested on the seventh day from all His works” (4:4), a quotation from Gen. 2:2, anticipated by allusion to the same passage in 4:3 (“although His works were finished from the foundation of the world”). If Israel had been faithful, it would have entered into the rest that God began to experience on the seventh day of creation. But Israel was not faithful, so God said, “They shall not enter My rest” (4:5), but still “it remains for some to enter it” (4:6).
此外，我要再次强调，《希伯来书》4:9–11 同样重要，因为它既提到《创世记》2:2 神的安息，也提到基督徒的安息：
“这样看来，必另有一安息日的安息，为神的子民存留。
因为那进入神安息的，乃是歇了自己的工，正如神歇了他的工一样。
所以，我们务必竭力进入那安息，免得有人学那不信从的样子跌倒了。”
—— 和合本《希伯来书》4:9–11
In addition, I want to reiterate that 4:9–11 is likewise significant in making reference to God’s rest in Gen. 2:2 and the Christian’s rest:
So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.
The “Sabbath rest” that “remains” for the believer (v. 9) is a resting “from his [good] works” in the same way “as God did from his,” which is another reference to Gen. 2:2, first quoted in full in 4:4. It is this same “rest” that Christians are to “be diligent to enter” at the end of the age (4:11).
信徒所要得的安息并不仅仅是类比于神在创造时的安息；那安息正是神自己所经历并且至今仍享有的安息，而信徒将在末世最终完全进入其中。其“同一性”也被反复强调：那将来神子民要得的安息，被称为“我的安息”（3:11；4:3、5；同样见于4:10），而这安息正是神在创造的第七日就已经开始经历的。
The rest for believers is not merely analogous to that of God’s rest at creation; it is the rest that God himself experienced and still enjoys and into which believers finally and fully enter at the eschaton.29 The sameness of the rest is highlighted by the repeated mention that the future rest for God’s people is called “My [God’s] rest” (3:11; 4:3, 5; likewise 4:10), which began to be experienced by God on the seventh creation day.
《希伯来书》第3–4章与《创世记》2:3 中创造安息日命令问题的关系
Hebrews 3–4 and Its Relation to the Question of a Creational Sabbath Mandate in Genesis 2:3
尽管《希伯来书》3–4 章并没有直接证明《创世记》2:3 是一条要求人类每逢第七日安息的创造性命令，但它确实从末世性的角度揭示了这命令对人类的要求。《希伯来书》3–4 的经文明确指出：神在六日创造之后的“安息”是要由人类来效法的。也就是说，神的旨意是让祂的子民在今生完成他们的善工，并在历史的终结进入那同样的安息——就是神在完成祂创造之工时所进入的安息。换句话说，《创世记》2:2 所说的神的安息，是要祂的子民在末世的成全中来效法的。这并不是以色列历史开端时才设立的新目的，更可能是《创世记》2:2 本身就内在并隐含的目的。亚当作为神的形象承担者，正是被造来实现这个末世性的安息目的。
Although the Heb. 3–4 passage does not provide any direct evidence that Gen. 2:3 was a creational mandate for humanity to rest on every seventh day, it does shed light on it as an end-time mandate for humans. The text of Heb. 3–4 provides clear indication that God’s “rest” after his six days of creating was to be imitated by humanity. That is, God has designed that his people finish their good works in this life and enter that same rest at the end of history that he experienced, when he had finished his good creative works. In other words, God’s resting in Gen. 2:2 is to be imitated by his people at the eschatological consummation. This is not some new purpose for humanity instituted only at the beginning of Israel’s history; most likely it is the purpose inherent and implicit in Gen. 2:2. Adam was designed to fulfill this purpose of eschatological resting as a divine image-bearer.
因此，《希伯来书》3–4 章为我在本章旧约导论部分中所提出的一个观点提供了充分证据：即《创世记》2:2–3 所记神的安息，预示着祂子民的末世安息。但问题是：《希伯来书》的经文是否对我另一项主张有所启示——即《创世记》2:3 是一条创造性的命令，要求人类在整个历史过程中，每逢第七日纪念神的安息？当然，本文并未直接指出这一点。然而，如果《创世记》2:2 已经隐含地指向人类的末世目标，即效法神进入安息，那么推而广之，将《创世记》2:3 理解为人类每第七日安息的要求，也就顺理成章。即便《创世记》2:3 并不是明确的每第七日安息命令，至少《创世记》2:2 所内含的人类末世安息目标，同样包含在2:3b 中，因为那里重复了2:2 所说神安息的内容。此外，《希伯来书》4:9 确实提到“必另有一安息日的安息”（sabbatismos）“为神的子民存留”。尤其值得注意的是，《创世记》2:3 中的神“安息”（《来》4:9–10 直接将其与《创世记》2:2 的神安息联系起来），在旧约其他地方并没有再被提及，只有《出埃及记》20:11 与31:17 说明，以此作为以色列守“安息日”（sabbaton）的根据。因此，在整个五经中，神在《创世记》2:2–3 的安息与“安息日”这一名词形式之间，唯一的联系出现在这两处经文，而这里的“安息日”正是指以色列每第七日的安息。由此看来，以色列的安息日遵守，也可能已经进入了《希伯来书》第4章的视野。
Thus, Heb. 3–4 provides good evidence for one of the points that I argued earlier in the introductory OT discussion of this chapter: God’s resting in Gen. 2:2–3 pointed forward to the eschatological resting of his people. But does the Hebrews text shed any light on my contention that Gen. 2:3 was a creational mandate for humanity to commemorate God’s rest every seventh day throughout the course of history? Certainly, there is no direct reference to this. However, if Gen. 2:2 implicitly points forward to the latter-day human goal of resting in imitation of God, then the step to Gen. 2:3 being a reference for humanity to rest every seventh day is not such a long one. Even if 2:3 is not a mandate for humanity to rest every seventh day, at the least the end-time goal of resting for humans included in Gen. 2:2 is also included in 2:3b, which repeats the wording of 2:2 concerning God resting. Furthermore, Heb. 4:9 does refer to “a Sabbath [sabbatismos] rest” that still “remains” for God’s people. What is striking about this is that God’s “rest” in Gen. 2:3 (which Heb. 4:9–10 directly links with God’s rest in Gen. 2:2) is not referred to elsewhere in the OT except in Exod. 20:11; 31:17, where it is seen to be the basis for Israel resting on the “sabbath” (sabbaton).30 Thus, the only linking between God’s rest in Gen. 2:2–3 and a noun form of “sabbath” in all of the OT is in these two pentateuchal texts, where “sabbath” refers to every seventh day that Israel was to rest.31 In this way, Israel’s Sabbath observance may come into the purview of Heb. 4.
《希伯来书》3–4 章对安息日概念的重要性之结论
Conclusion to the Significance of Hebrews 3–4 for the Sabbath Concept
总而言之，《希伯来书》第4章将基督徒的“安息”定义为：（1）末世性的；（2）完全在将来的；（3）“安息日的安息”；（4）以神在创造中的安息为基础。由此可以推导出一些关于每周守安息日的结论。
首先，就前两点而言，每周守安息日（特别是在以色列的背景中）包含了一个指向最终末世安息的记号与预表。若非如此，就只能说《希伯来书》的作者是独创地创造了“安息日的安息”这一词来指代末世安息，并且是他个人独创地将这安息与《创世记》2:2–3 联系起来。这虽有可能，但更合理的解释是，他受了旧约（如《出埃及记》20:11；31:17）本身对《创世记》2:2–3 的再应用所影响，并以此作为以色列每周守安息日的根据。若是如此，那么在《希伯来书》4:9–10 中，当作者直接将“安息日的安息”与《创世记》2:2 神的安息相联系时，以色列每周的安息日安息显然已进入作者的视野。
To sum up, Heb. 4 has defined “rest” for Christians to be (1) eschatological; (2) entirely future; (3) “Sabbath rest”; (4) based on God’s rest at creation. From this, certain things may be inferred about the weekly observance of the Sabbath day. First, in light of the first two items, there is included in the weekly Sabbath observance, especially of Israel, a sign or pointer to an ultimate end-time rest. If this is not the case, the only alternative is that the writer of Hebrews creatively coined the term “sabbath-resting” for end-time rest and, indeed, by himself linked that rest with Gen. 2:2–3. This is possible, but it is more probable that he was influenced by the OT’s (Exod. 20:11; 31:17) own reuse of Gen. 2:2–3 to provide a basis for Israel’s weekly Sabbath rest. If so, it would seem that to some degree Israel’s weekly Sabbath rest came into the writer’s peripheral vision in Heb. 4:9–10, when he referred to “sabbath-resting” in direct connection to God’s rest of Gen. 2:2.
从“安息完全是将来的”这一结论可以进一步推论：创造性的每周安息日条例，以及以色列的每周安息日，在教会时期并未废止。若末世最终的安息尚未来到，那么指向那终极安息的预表性记号也不大可能已经终止。换言之，若每周的安息日具有指向最终成全安息的功能，而那成全的安息尚未实现，那么这每周的安息日就应当继续存在。
Another inference from the particular conclusion that the “rest” is entirely future is that the creational ordinance of a weekly Sabbath and Israel’s weekly Sabbath have not ceased during the church age. If the eschatological reality of final Sabbath rest has not consummately come, then it is unlikely that the typological sign pointing to that ultimate rest has ceased. That is, if the weekly Sabbath included the function of pointing forward to consummate rest, and that rest has not yet come, then that weekly Sabbath should continue.
每周的安息日是赐给人类的一条创造性命令，这可以作为一个最后可能的推论——源自《希伯来书》3–4 章所论的“安息”是以神在创造时的安息为根据这一结论。我们已经看到，《希伯来书》的作者在《创世记》2:2 中，不仅看见神在创造第七日安息的描述，也看见了一个末世性的目标与命令，即人类要进入并享受神的安息（这也支持我在本章前面所主张的：在《创世记》2:2 的内在含义中，包含了人类在末世效法神安息的要求）。毫无疑问，《希伯来书》的作者在《创世记》2:3 中重复提到神的安息时，也会看见相同的末世目标与命令。这已经非常接近于在《创世记》2:2–3 中发现一条创造性命令。正如我所说，要将《创世记》2:2–3 中的神的安息视为亚当的一个末世目标与末世命令，仅一步之遥便可将其视为一条创造性命令，即亚当应当每逢第七日守安息日，以此指向末世的目标与命令。虽然这仍然差一步，但结合本节先前关于《创世记》2:3 作为创造性命令的累积论证，我们可以认为《希伯来书》的证据与这一结论是相容的。
That the weekly Sabbath is a creation mandate for humanity is a final possible inference that may be drawn from the conclusion that the “rest” of Heb. 3–4 is based on God’s rest at creation. We have observed that the author of Hebrews sees in Gen. 2:2 not only a description of God’s rest on the seventh day of creation but also the eschatological goal and mandate that humanity enter and enjoy God’s rest32 (which supports my contention earlier in the chapter that implicit in Gen. 2:2 is that humanity is to imitate God’s rest at the end of the age). The author of Hebrews undoubtedly would have seen the same end-time goal and mandate in the repeated mention of God’s resting in Gen. 2:3. This is very close to finding a creation mandate in Gen. 2:2–3. To say that God’s rest in Gen. 2:2–3 was to be viewed as an eschatological goal and eschatological mandate for Adam, as I have said, is only one step away from seeing in these verses a creational mandate that Adam was to observe every seventh day as a pointer to this end-time goal and end-time mandate. But it is still a step away. However, in light of the cumulative argumentation earlier in this section about Gen. 2:3 being a creational mandate, we may view the evidence of Hebrews to be compatible with this conclusion.33
教会在新创造、末世现实中的主日安息日遵守之结论
Conclusion to the Sunday Sabbath Observance of the Church as a New-Creational, End-Time Reality
本章至此的要点是：每周末的安息日遵守是一个末世性的记号。这个每周的安息日记号是建立在神创造安息之上的，并且仍当由教会遵守，直到基督最终再来；届时，每周的遵守才会终止。然而，也有人认为安息日的条例是以色列独有的，因此作为每周条例已不再适用于教会。提出这一论点的主要理由是：基督已经来临，并成就了以色列安息日所指向的安息；而那些信靠基督的人，也在祂里面完全实现了安息日的安息。安德鲁·林肯（Andrew Lincoln）在他对《希伯来书》3:7–4:11 的诠释中对此论证最为深入。他的主要观点，如前所述，是认为《希伯来书》4:3 与 4:10 分别指的是信徒如今正在进入安息，并且已经开始进入安息。因此，信徒完全认同于基督的安息，而这安息已在祂的复活与升天中完全成就。对林肯而言，这意味着以色列的每周安息日遵守已不再具约束力，因为它所指向的一切，已经在基督里完全得以实现，而信徒也在基督里得到了救赎的安息。
The upshot of this difficult chapter so far is that the observance of a Sabbath at the end of each week is an end-time sign. This weekly Sabbath sign is grounded in God’s creation rest and is still to be observed by the church until Christ’s final coming, at which time the weekly observance will cease. Some contend, however, that the Sabbath ordinance was unique to Israel and is no longer relevant for the church as a weekly ordinance. The main reason for this argument is that Christ has come and achieved the rest pointed to by Israel’s Sabbath, and those trusting in Christ also fulfill completely the Sabbath rest in him. Andrew Lincoln has argued this in the most depth in his exposition of Heb. 3:7–4:11. His main argument, already noted above, is that Heb. 4:3 and 4:10 respectively refer to believers presently entering the rest and as already having begun to enter it. Thus, believers identify fully with Christ’s rest, which has been achieved fully at his resurrection and ascension. For Lincoln, this means that the weekly Sabbath observance of Israel is no longer in force, since all to which it pointed has been fulfilled in Christ and believers, the latter achieving salvation rest in Christ.
我也尝试较为详细地说明，《希伯来书》4:3、10 最佳的理解并不是指向一个已经开端的安息，使信徒因基督所成就的工而在今世完全进入安息；而是指向一个仍然要到末世终局才会实现的完满安息。《希伯来书》3:7–4:11 其余一切的上下文，也都支持“信徒的安息完全在将来”的观念。若果真如此，那么就没有充分理由反对这样一种看法：每周的安息日在现今的时代仍然继续为神的子民而设。即使将《希伯来书》3–4 理解为肯定一个“已经—尚未”的末世安息，这也并不意味着每周安息日就不再继续，因为那末世的安息尚未成全。
I have also tried to show in some detail that Heb. 4:3, 10 are best understood as referring not to an inaugurated rest whereby believers experience full rest through Christ’s attainment of it, but rather to a consummated one still to come at the very end of the age. The context of everything else in Heb. 3:7–4:11 supports a notion of an entirely future rest for Christians. If this is so, then there is no strong reason to object to the notion that a weekly Sabbath continues for God’s people in the present age. But even if Heb. 3–4 were understood to be affirming an already—not yet end-time Sabbath rest, this would not mean that a weekly Sabbath would not continue, since the end-time rest has not been consummated.
新约的其他经文指出，即便对于信徒而言，在基督里的安息已经开端，却尚未完成。作为末后的亚当，基督借着复活，自己已经完全进入了末世的安息——这安息既在《创世记》2:3 中被指向，也在以色列的安息日条例中被预表。凡信基督的人，因着基督那完全的安息复活，已经在地位上与那安息认同，因此在这个“地位性”的意义上，他们已经开始分享这安息。他们也因真实的复活生命开端而在存在上开始享受这安息；这复活的生命同样源自基督的复活生命，并藉着赐生命的圣灵传递给他们。然而，他们的安息仍是不完全的，因为他们的复活存在只是灵性上开端的，并未在身体上得以成全。他们最终在个人层面完全进入安息，要等到末世的终局，在身体复活时才会实现。
因此，地上信徒的每周安息日记号仍要继续，直到它所指向的一切在他们的身体复活中完全实现。于是，那些主张“因为信徒已在基督里开始经历救赎性的安息，所以每周安息日被废除”的人，其“已经—尚未”的末世论就显得不一致。说“一周七日中有一日特别被分别出来以延续安息日的制度已经废除”，实际上表现出一种“过度实现的末世论”。这样的安息日遵守，必须放在“已经—尚未”的框架中来理解，因此，这个每周的记号不会消逝，直到它所指向的完全成就临到。正如我将在下文更详细展开的，不是以色列的安息日条例本身继续在教会中延续，而是那创造的条例在继续；而以色列的安息日条例也部分地以此为根据。这是我们如何看待以色列的安息日律法在新约中延续的重要区别。
Other NT texts point to the likelihood that even for believers, inaugurated rest in Christ has begun but is not completed.34 Christ, as the last Adam, has himself fully entered into the eschatological Sabbath rest through his resurrection, which has been pointed to by both Gen. 2:3 and Israel’s Sabbath ordinance. Those who have believed in Christ are represented by Christ’s full Sabbath resurrection rest and thus are identified positionally with that rest, and in this positional sense they have begun to share in that rest. They have also begun existentially to enjoy that rest by virtue of their real inaugurated resurrection life, which also stems from Christ’s resurrection life, which has been communicated to them through the life-giving Spirit. But their rest is still incomplete because their resurrection existence has begun only spiritually and has not been consummated bodily. Their final personal accomplishment of rest will occur at the end of the age, when they experience bodily resurrection. Accordingly, the weekly sign of rest still continues for believers living on earth until all that it points to is completely fulfilled at the very end of the age in their bodily resurrection. Therefore, those who contend that a weekly Sabbath is annulled because believers have begun to experience salvific rest in Christ appear not to be consistent in their already—not yet eschatology. To say that a special recognition of one day in seven as a continuation of the Sabbath has been annulled seems to express an overrealized eschatology.35 Such a Sabbath observance is tied into an already—not yet framework, so that the weekly sign will not pass away until the complete fulfillment to which the sign points takes place. And as I will elaborate more on below, it is not the Israelite Sabbath ordinance per se that continues for the church but rather the creation ordinance, which also was partly expressed as a basis for Israel’s Sabbath observance. This is an important qualification about how we see Israel’s Sabbath law carried over into the NT.
值得注意的是，《希伯来书》表达了一种关于末世安息的整全圣经正典性视角，其内涵在于：神的安息必将在将来的某个时刻由祂的子民效法。这一点可从对《创世记》2:2–3 的引用，以及其在《出埃及记》20:8–11 中的隐含应用得到确证；同时也藉着确认：旷野的一代、约书亚的一代，以及后来的以色列各代原本都可能进入这最终的神圣安息，而教会则必将在将来的某个时刻真实进入这安息。
It is significant to recall that Hebrews expresses a whole-Bible canonical view of end-time Sabbath rest that entails that God’s rest was to be imitated by his people at some future point. This has been seen through appeal to Gen. 2:2–3 and, implicitly, its use in Exod. 20:8–11, and through affirming that the wilderness generation, Joshua’s generation, and later Israelite generations could have entered into this final divine rest, and that the church will actually enter that rest at some future point.
然而，即便认同前面对安息日之相关性以及末世性意义的论证，仍有若干悬而未决的问题。第一，新约岂不是已经清楚说明，以色列的安息日律对教会已不再具有效力？第二，若安息日律仍然有效，教会是否就必须完全按照以色列的方式来遵守，并在不顺从时承担同样的惩罚——即违背安息日的以色列人所要受的死刑？第三，若安息日的遵守确实延续，为何教会不是在周六守，而是在周日——即一周的第一日——来遵守呢？
But even if one agrees with this argument so far about the relevance of the Sabbath and its eschatological significance, unsolved problems remain. First, does not the NT clearly say that Israel’s Sabbath law is no longer valid for the church? Second, if the Sabbath law is valid, does not the church have an obligation to keep it in the very same way as Israel and incur the same penalties for disobedience, which involved capital punishment for disobedient Israelites? Third, if Sabbath observance continues, why does the church not observe it on Saturday instead of Sunday, the first day of the week?
新约是否明确废除了安息日的条例？
Does the New Testament Definitively Abolish the Sabbath Ordinance?
第一个反对意见涉及这样一种主张：保罗书信中的若干经文确认以色列的安息日已不再适用于教会。
The first objection concerns the contention that several Pauline texts affirm that Israel’s Sabbath is no longer applicable:36
罗马书 14:5–6
有人看这日比那日强；有人看日日都是一样，只是各人心里要意见坚定。守日的人，是为主守的；吃的人，是为主吃的，因他感谢神；不吃的人，是为主不吃的，也感谢神。
加拉太书 4:9–10
现在你们既然认识神，更可说是被神所认识的，怎么还要归回那懦弱无用的小学，情愿再给它作奴仆呢？你们谨守日子、月份、节期、年份。
歌罗西书 2:16–17
所以，不拘在饮食上，或节期、月朔、安息日，都不可让人论断你们。这些原是后事的影儿，那形体却是基督。
Rom. 14:5–6 “One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.”
Gal. 4:9–10 “But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? You observe days and months and seasons and years.”
Col. 2:16–17 “Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or Sabbaths—things which are a mere shadow of what is to come; but the substance belongs to Christ.”
这些经文最合宜的理解方式，是将“安息日”视为以色列所特有的安息日遵守方式。大多数注释家一致认为，这三段经文都涉及到错误教导，即鼓吹回归以色列旧约律法，而忽视了基督的到来已经改变了这些律法的效力。进一步表明这一点的是：这里所废除的，并不仅是以色列特定方式所遵守的安息日，而是整个安息体系，不仅包含安息日“日子”，也包括安息的“月份、节期、年份”（加 4:10），以及“节期、月朔”（西 2:16）等安息的节日。这其中也包括安息年（每逢第七年土地要休耕）以及禧年（七个七年之后，失去的产业要归还）。因此，安息日的废止，实际上是以色列所有与安息体系相关的律法，以及其他律法（如饮食律，西 2:16）的废止。由此可见，《歌罗西书》2:16 所说的复数“安息日”（sabbatōn），很可能不仅包括每周末的安息日，也包括在不同时间举行的整个安息日体系。必须记住，这些律法之所以被废除，是因为基督已经在预表性上完全成就了它们。
Each of these texts is best understood through viewing the “sabbath day” to be the Sabbath as it was particularly observed in Israel, since most commentators agree that all three texts involve false teachings that entailed a return to Israel’s old laws in disregard of how Christ’s coming has changed those laws. Furthermore, that this is the case is indicated in that what is being nullified is not just the Sabbath according to the specific ways in which Israel was to observe it, but rather the whole Sabbatical system of not only Sabbath “days” but also of Sabbath “months and seasons and years” (Gal. 4:10) and a Sabbath “festival or a new moon” (Col. 2:16). This would include the observance of the Sabbatical Year (every seventh year the ground was to rest) and the Jubilee Year (after seven weeks of years, there was to be restoration of property that had been lost). Accordingly, the nullification of the Sabbath day of rest was part of a nullification of all of Israel’s laws dealing with Sabbatical patterns and other laws such as dietary laws (Col. 2:16).37 Therefore, the plural “Sabbaths” (sabbatōn) in Col. 2:16 probably includes not only the Sabbath at the end of each week but also the whole system of Sabbath days held at various times. It needs to be recalled that the nullification of these laws came about because Christ has fulfilled them typologically.
这些经文的要点，是否意味着教会不再有义务遵守安息日呢？答案是，也不是。
是，因为以色列的制度本是指向基督的预表，因此它们是“将来事的影儿”，而基督才是这些影儿的“本体”（西 2:17）。总体而言，律法中的那些外在礼仪（饮食条例、割礼、安息日等）之所以不再必要，是因为它们在救赎历史中的作用，就是作为“将来事的影儿”指向基督（西 2:17）。
不是，因为保罗在某种意义上理解旧约律法中各种外在表现，都是为了预表弥赛亚的降临。如今基督已经来到，这些以色列制度的预表性功能已经结束。基督已经完全成就了这一切。
Would not the point of these passages be that the church no longer is obliged to observe the Sabbath day? Yes and no. Yes, in the sense that Israel’s institutions were typological pointers to Christ, so that they were “a shadow of what is to come,” which was Christ as the “substance” of these shadows (Col. 2:17). In general, the reason that the external rites (dietary laws, circumcision, Sabbaths, etc.) of the law are no longer necessary is that their redemptive-historical purpose was to function as a “shadow of what is to come” in Christ (Col. 2:17). In one way or another, Paul understood that the various external expressions of the OT law pointed to the advent of the Messiah, who now has come, so that the purpose of the typological function of the various Israelite institutions is now finished. Christ has completely fulfilled these things.
然而，我们也必须回答：不是。诚然，以色列所受命遵守的安息日，作为整个国家历法性安息日与节期体系的一部分，已经不再有效，因为它所指向的（基督）已经来到。然而，若如我所论证的，以色列的安息日条例部分是基于《创世记》2:2–3 的创造性设立，那么其中的一部分并没有终止。它的末世目标不仅指向基督最终复活的安息，也指向信徒在基督里已开启的救赎安息，更指向神子民在新天新地里最终完全的安息——这是我坚持认为已内嵌在《创世记》2:2–3 本身的目标。
基督亲自完全成就了安息日所指向的那一部分，就是弥赛亚君王的安息，祂最终代表真以色列进入安息。这种“安息日因在基督里得以成全而不再有效”的理解，与以色列其他独特律法在基督里找到预表性成全的情况是类似的——例如，割礼作为进入以色列盟约群体的关键（如今基督徒在基督里借着与旧世界的“割离”与死而有了属灵的割礼），饮食律法作为以色列人保持礼仪洁净的方式（如今基督徒因基督的宝血而得洁净），以及圣殿（如今在基督里得以成全，祂就是新的圣殿）。事实上，以色列全律法，作为旧世代神圣智慧的集中体现，都指向并在基督里得以成全；而基督在新世代显明了更高更完全的神圣智慧
But we must also answer no. It is true that the Sabbath day as Israel was commanded to observe it, and as a part of the whole system of the nation’s calendrical Sabbath observances and festivals, has ceased because what it pointed to (Christ) has come. Yet if, as I have argued, Israel’s Sabbath ordinance is based partly on the creational mandate of Gen. 2:2–3, then part of this ordinance has not ceased. Its eschatological goal pointed not only to Christ’s final resurrection rest and believers’ inaugurated salvific rest in Christ, but also to the final and complete rest of God’s people in the new heaven and earth,38 a goal that I have contended is embedded in Gen. 2:2–3 itself. Christ himself has completely fulfilled what part of the Israelite Sabbath pointed to, which is the rest of the messianic king, who would represent true Israel finally at rest. This view of the ceasing of the Israelite Sabbath because it is fulfilled in Christ is analogous to other unique Israelite laws finding typological fulfillment in Christ—for example, circumcision as key to incorporation into the Israelite covenant community (Christians have now been circumcised from the old world in Christ by being cut off in death),39 the dietary laws by which Israelites maintained ritual cleanness (Christians now are clean in Christ’s blood),40 and the temple (fulfilled in Christ as the new temple).41 In fact, Israel’s entire law, which was the epitome of divine wisdom in the old age, pointed to and was fulfilled in Christ, the greater revelation of divine wisdom in the new age.42
就圣殿的预表而言，安息日与圣殿敬拜有着密不可分的联系，因此它也是圣殿预表的一部分，并且在基督建造新圣殿的工作中得以成全。基督在圣殿中坐在宝座上安息，作为以色列的末世弥赛亚而掌权。
然而，其中承续自创造命令的部分依然延续到教会时代，因为它不仅指向弥赛亚作为以色列代表的安息，也指向神子民最终的安息——这一点在基督第一次降临时并未完全实现。因此，那先于以色列安息日的创造命令及其目标，并且部分地借着以色列的安息日得以彰显的，依然继续存在，即便以色列的制度已经在基督里得以成全而被废止。
在这方面，加尔文（John Calvin）如此确认：
因此，当我们听到安息日因基督的降临而被废除时，我们必须加以区分：一方面是关乎人类生活长久治理的事物；另一方面则是属于古时的预表（即以色列独有的），其功用在真理得以成全时（基督来临时）便已废止。
With respect specifically to the temple typology, the Sabbath was inextricably linked to temple worship and thus was part of temple typology fulfilled in Christ’s construction of the new temple, reigning on the throne and resting in that temple as Israel’s end-time Messiah.43 But that aspect of the Israelite Sabbath that continued the creational mandate continues on into the church age because it pointed not only to the Messiah’s rest as representative of Israel but also to the final rest of his people, which did not consummately occur at Christ’s first coming. Thus, the creational mandate and its goal that predates Israel’s Sabbath and was partially expressed through the nation’s Sabbath continues on after Israel’s institutions find their completion in and are abolished in Christ. In this regard, John Calvin affirms,
Therefore when we hear that the Sabbath was abrogated by the coming of Christ, we must distinguish between what belongs to the perpetual government of human life, and what properly belongs to ancient figures [i.e., what was unique to Israel], the use of which was abolished when the truth was fulfilled [when Christ came].44
以色列的安息日遵守，一部分根植于创造命令，另一部分则源于以色列民族独特的要求，这一点在《出埃及记》20:8–11 与《申命记》5:12–15 两个版本的安息日诫命中清晰可见。前者以上帝创造后的安息作为以色列守安息日的根据；后者则以上帝将以色列人从埃及拯救出来作为根据，那时神将他们从奴役的劳苦中拯救出来，使他们进入因得释放而来的安息。
安息日对出埃及救赎的纪念，也指向那更伟大的末世救赎——即基督所成就的救赎。这救赎已在祂的受死与复活中得以成全，祂就是逾越节的羔羊（如《约翰福音》19:34–37；《哥林多前书》5:7–8）。因此，安息日在多种意义上指向基督，并在祂里面得到成全；但以色列安息日中基于并反映《创世记》2章创造命令的那一部分，则继续延伸至教会时代。“创造与救赎都是安息日（以色列的安息日）遵守的动机：前者适用于全人类（包括以色列），后者则特别为以色列而设。”45
葛哈德·沃斯 Geerhardus Vos”对此作了精辟总结：
“安息日……经历了救赎历史各个阶段的发展，在本质上保持不变，但在形式上则因每个时期的新情况需要而有所调整。”
“因着基督的工作，我们从这一切（与以色列安息日及其预表性安息年庆典相关的各种律法）中得以释放，但并非从那在创造之初所设立的安息日释放出来。”
That part of Israel’s Sabbath observance was based on a creational mandate and part on the nation’s unique observance is clear from the two versions of the Sabbath law, in Exod. 20:8–11 and Deut. 5:12–15. The first gives God’s rest after creation as the basis of Israel’s Sabbath, and the second appeals to God’s deliverance of the nation from Egypt as the basis, when God delivered them from laborious bondage to the rest that came with freedom. The Sabbath commemoration of the exodus redemption also pointed forward to the greater end-time exodus redemption through Christ, which has been fulfilled in his death and resurrection as the Passover Lamb (e.g., John 19:34–37; 1 Cor. 5:7–8). Thus, there are various ways that the Sabbath pointed to and was fulfilled in Christ, but that aspect of Israel’s Sabbath that was based on and reflected the creational mandate of Gen. 2 continues on into the church age. “Creation and redemption are both motives for its [Israel’s Sabbath] observance, the one for all men [including Israel], the other especially for Israel.”45 Geerhardus Vos sums up well the relationship of the creational mandate to Israel’s Sabbath and to the church’s Sabbath:
The Sabbath … has passed through the various phases of development of redemption, remaining the same in essence but modified as to its form, as the new state of affairs at each point [epoch] might require.46
From all this [the various laws related to Israel’s Sabbath and typological sabbatical celebrations] we have been released by the work of Christ, but not from the Sabbath as instituted at Creation.47
因此，以色列律法中那些带有明显民族性、使他们与外邦人区别开的部分，包括安息日的具体守法方式以及守在第七日的规定，在新约时代并不继续适用。举例来说，旧约的规定是：以色列人在安息日一点工都不可作，违者要被处以死刑（出埃及记35:2；民数记15:32–36），这样的条例并没有延续到新约时代的安息日实践中。相反，在这个时代，安息日的庆贺形式是教会在七日的第一日聚集敬拜。这样的每周聚会纪念基督进入安息的开端，并指向末世圣徒们的安息──他们将在时代的终结，一同聚集，通过神的话语、赞美诗歌、祷告与团契来敬拜上帝和基督。如此，这一时代的圣徒在安息日聚集敬拜，实际上是对新创造里更大敬拜的预尝与预表。这就保持了创造秩序中的模式──在七日之中，有一日被“赐福”并“分别为圣”（创2:2–3）。
Thus, the unique nationalistic aspects of Israel’s laws that explicitly distinguish them from the gentiles, including the way the Sabbath was practiced and on what day it was observed, do not continue.48 For example, the regulation that Israelites could do no work at all on the Sabbath, under threat of capital punishment (Exod. 35:2; Num. 15:32–36), does not continue into the practice of the Sabbath in the new age.49 In contrast, the form of Sabbath celebration in this age on the first day of the week is the meeting of the church in worship. This weekly worship gathering commemorates Christ’s inauguration of rest and points to the eschatological rest of saints gathered in worship of God and Christ through his word, songs of praise, prayer, and fellowship at the very end of the age. Accordingly, saints in this age gather on the Sabbath to worship Christ and God by means of his word, praise, song, prayer, and fellowship, which foreshadow the greater worship in the new cosmos. This maintains the creational pattern of a one day among seven that is “blessed” and “set apart” from the others (Gen. 2:2–3).
教会是否应当以与以色列完全相同的方式守安息日？
Should the Church Keep the Sabbath in the Very Same Way as Israel Did?
当然，如果有人能有力地论证说，创造的命令包含了在安息日完全停止一切工作的要求，如同以色列人当时所遵守的那样，那么这种要求就应当延续到新约时代。然而，这样的主张难以成立。因为将以色列所有具体的安息日律法直接套用于教会是非常困难的。举例来说，若基督徒违背安息日，是否也该被处死？这正是以色列人当时的刑罚。即便是最严格的守安息日派（相信基督徒的安息日是依照以色列模式设立的），也不会认为死刑是违背安息日的恰当惩罚。
我对此的简要回应必须再次回到《创世记》第一章的讨论。神在第七日的安息，并不是完全不作为，而是停止了祂的创造工作。一旦祂完成了创造，祂仍以祂的主权维系万有。
进一步支持这一观点的是，有学者有力地提出，神的创造实际上是一个建造圣殿的过程，最后神坐在宝座上安息，作为祂所建立的宇宙圣殿的君王。这与旧约后期的一些描述相似：以色列靠着神的能力战胜仇敌后，在耶路撒冷建造圣殿，使神得以在其中“安息”作王（如《代上》28:2；《代下》6:41；《诗》132:7–8, 13–14；《赛》66:1；《犹滴传》9:8；《他尔根·昂克罗斯出埃及记》25:8；以及《出》15:17–18 的类似含义）。由于以色列的圣殿只是整个受造界的缩影，因此，将神在以色列圣殿中的安息（在战胜仇敌之后）与祂在第七日的安息（在制服并治理无形混沌之后）相比，是恰当的。
Of course, if one were to argue persuasively that the creational mandate included the ceasing from all work on the Sabbath, as in Israel, then this would continue into the new age. However, this is difficult to contend. To argue in this manner is problematic because all of Israel’s specific Sabbath laws would be hard to carry over. For example, should a Christian be put to death for breaking the Sabbath, since this was the penalty for Israelites who did so? Even the strictest Sabbatarians, who believe that the Christian Sabbath is modeled on Israel’s, would not believe that death is a fitting punishment for those who fail to keep the Sabbath. My brief response to this must go back again to discussion of Gen. 1. God’s rest on the seventh creation day was not inactivity but only a ceasing of his creative work. Once he had brought creation into being, he continued to exercise his sovereign maintaining of it.50 Furthermore, in support of this last point, it has been argued by others persuasively that God’s creation was a temple-building process, at the end of which God sat and rested on his throne as king of his inaugurated cosmic temple. This is analogous with several descriptions later in the OT that say that after Israel defeated its enemies through divine strength, the temple was built in Jerusalem so that God would “rest” there as sovereign king (e.g., 1 Chron. 28:2; 2 Chron. 6:41; Ps. 132:7–8, 13–14; Isa. 66:1; Jdt. 9:8; Tg. Onq. Exod. 25:8; cf. the similar implications of Exod. 15:17–18). Since Israel’s temple was a small model of the entire creation, it is appropriate to compare God’s resting in Israel’s temple, after Israel’s enemies have been overcome, with his resting on the seventh day, after his subduing and ruling over the unformed chaos of creation.
因此，安息最恰当的理解是：在平息混沌势力之后，于宇宙圣殿中享受作为主权统治者的地位。我们可以类比为，美国总统开始入住白宫。首先要经过竞选的劳苦；而在当选之后，总统搬进白宫，并不是只是坐在椅子上休息，无所作为，而是为了“就位”（即从竞选的劳累中歇息），并开始履行总统的职责，以国家最高行政首长的身份治理全国。
当然，神在创造的六日里并不是在进行竞选，而是在建立祂的宇宙圣殿，使之成为祂的“圣洁总部”。在完成创造之后，祂便从这里治理全地
Thus, the resting is best understood as the enjoyment of a position of sovereign rule in a cosmic temple, after the quelling of chaotic forces. One may compare God’s rest at the helm of his holy of holies headquarters in the temple to a US president beginning to reside in the White House. First comes the work of campaigning, and after being elected, the president does not go to live in the White House in order to sit in an easy chair and relax and do nothing. Rather, the new president begins to live in the White House to “settle down” (i.e., rest from the campaigning work) and begin doing the work of the presidency, being chief executive over the country. God, of course, was not campaigning for election in the first six days of creation, but he was setting up his cosmic temple to be his “holy headquarters,” from which, after creating, he would run the world.51
神“赐福第七日并将其分别为圣”，使祂的子民可以纪念祂登基作王并开始治理祂所创造的宇宙圣殿。在摩西时代之前，至少，神的子民很可能借着某种敬拜性的行为来纪念神第七日开始掌权的安息。自从基督降临之后，所纪念的就不仅是神在创造之后的王权安息，也包括基督作为弥赛亚君王坐在神右边所成就的安息。这同样是借着圣徒在主日聚集敬拜时的敬拜行为来完成的。
如前所述，每周一次的聚会活动应当以此为模范，并指向那末世聚集的圣徒在王权安息中对神与基督的敬拜——他们要借着神的话语、赞美诗歌、祷告与团契来敬拜。在这样的聚会敬拜之后，圣徒在主日可以作“工”，但要有意识地效法神与基督对创造的治理——这是一种应在一周其余日子里完成的“工作”，因为必须记得信徒已经开始进入基督自己的安息。
然而，仍要记得，信徒如今仍在地上建造神的殿。在他们一周中藉着“善工”参与圣殿建造的过程中，每逢第七日，他们都需要以这特别的纪念来点缀并分隔他们的劳作，以此来纪念神与基督圣殿建造工作的完成，以及他们随之进入的王权地位。因此，教会在安息日“安息”的根本责任，就是藉着敬拜聚会来纪念神与基督的创造工作与安息。
God has “blessed the seventh day and set it apart” so that his people would commemorate his assumption of kingship and beginning rule over the cosmic temple, which he had created. Before the Mosaic era, at the least, God’s people would commemorate God’s seventh day of beginning rule probably through some kind of worshipful acts. Since the coming of Christ, there is commemoration not only of God’s kingship rest after creation but also of Christ’s achievement of rest as messianic king at the right hand of God. This also occurs through worshipful acts at the assembling of saints on Sunday. As noted earlier, the activities of the once-a-week gathering should be modeled after and point to the kingly rest of eschatologically gathered saints in worship of God and Christ through his word, songs of praise, prayer, and fellowship at the very end of the age.52 After such gathered worship, on Sunday saints can do “work,” though in conscious imitation of God’s and Christ’s management of creation, which is a conscious “work” to be done on other days of the week, since it should be remembered that believers have begun to enter into Christ’s own rest. Nevertheless, it must be recalled that believers are still involved in building God’s temple on earth. In the midst of their temple-building activities of “good works” throughout the week,53 every seventh day they need to punctuate that activity by this special commemoration of the completion of God’s and Christ’s temple-building activities and consequent position of kingship. Thus, the “bottom line” duty of the day of Sabbath “rest” for the church is the commemoration of God’s and Christ’s creative work and rest in worshipful assembly.
亚当与他的后裔必须完成这座圣殿，在战胜敌对势力（即蛇）之后，进入那已经有神进入的圣殿安息之中。此处无暇重述我先前的详细论证：即《创世记》第一章应当被理解为神所建造的宇宙圣殿，在其中祂在制服混沌势力之后，安息为至高的君王。出于同样的原因，我也无法在此进一步展开亚当在其王权职分下的建殿使命。
It remained for Adam and his progeny to complete this temple, after ruling over opposition (i.e., the serpent), and to enter into the temple rest into which God had already entered. There is not space here to repeat my extended argument that Gen. 1 is to be seen as a cosmic temple built by God in which he rested as sovereign king, after he had overcome the chaotic forces. For the same reason, I cannot elaborate further here on Adam’s temple-building purpose in relation to his kingship.54
教会在基督里已开启的安息，与每周一次安息日遵守之间的关系
The Relationship between the Church’s Inaugurated Sabbath Rest in Christ and the Once-a-Week Sabbath Observance
在此需要再次强调：基督已经完全成就了《创世记》2:2–3 所指向的末世安息，即末后亚当的安息──祂借着复活建造了祂的末世圣殿（参《约翰福音》2:18–22）。藉此，基督为一切信靠祂的人开启了安息；他们因与祂的复活认同，便在祂的代表下进入祂安息的地位。圣徒如今在与基督复活安息认同中所得的，是一种属灵的安息；这种安息是每日持续的，而非仅限于主日。然而，他们尚未在身体复活中进入完全的末世安息，因为藉着圣灵、借他们而成就的基督圣殿扩展仍未完成。
因此，教会在主日仍有特别的一日之守，其目的在于预示新天新地中成全的末世安息。这样的主日遵守，正是《创世记》2:3 所设立的创造安息条例的延续；其目的同样是指向那最终成全的末世属灵与身体的安息。
It is important at this juncture to reiterate and underscore that Christ has completely fulfilled for himself the eschatological rest of the last Adam pointed to in Gen. 2:2–3, after having built his end-time temple by his resurrection (e.g., John 2:18–22). And, by doing so, Christ has inaugurated Sabbath rest now for all who trust in him, are identified with his resurrection, and thus are represented by him in his position of rest. The inaugurated spiritual rest that saints have obtained presently in identification with Christ’s resurrection rest is one that continues every day of the week and not merely on Sunday. They have not yet, however, obtained the complete end-time rest in their bodily resurrected persons, since the continued expansion of Christ’s temple through them by means of the Spirit is not yet completed. There is, therefore, still a one-day special observance on Sunday for the church, the purpose of which is to look forward to the consummation of end-time rest in the new heaven and earth. This Sunday observance is a continuation of the creational Sabbath ordinance of Gen. 2:3, whose purpose also was to look forward to consummate eschatological spiritual and physical rest.
这种对安息日的理解属于圣经神学的结论，因为新约并没有经文明确指出：基督在复活时已经成就了末世的安息，并且这安息代表了那些与祂认同的人。55 然而，有些经文却清楚地肯定，信徒将在末了完全进入那安息（参《希伯来书》4:1, 3, 6, 9–10）。
This perspective on the Sabbath is a biblical-theological conclusion, since there is no NT text that says that Christ achieved latter-day rest at his resurrection and that this rest represents others who identify with him.55 However, some texts explicitly affirm that believers will consummately achieve that rest at the very end of time (Heb. 4:1, 3, 6, 9–10).56
安息日的敬拜日是否已经从星期六改为星期日？
Has the Sabbath Worship Day Changed from Saturday to Sunday?
若要坚持安息日在新约时代依然有效，最后需要解决的问题，是为何安息日从一周的最后一日改为第一日。对此并无确切的释经证据，正如也没有明确证据表明基督复活已为祂自己成全安息，并为信徒开启安息。然而，改变确实发生了。
即便是否认每周安息日休息，却承认主日为教会每周常规敬拜日的人，也没有明确的释经或神学证据说明，为什么神子民的每周敬拜要从一周的最后一日改到第一日。新约仅偶尔记载教会在主日聚集敬拜（徒 20:7；林前 16:2），且仅是隐含的。大多数非安息日派之所以承认在一周第一日敬拜的正当性，是因为那一天基督从死里复活。57 因此，教会自最早的时候就在一周的第一日聚集，以纪念基督的复活。
非安息日派甚至也承认，虽然教会并未延续犹太安息日，但确实保留了以色列“基于旧约安息日的时间划分”，这一点可见于早期教会称“一周的第一日”，即以色列安息日之后的一日。58 在这方面，林肯（Lincoln）有一句颇为引人注目的话：
因此，尽管教会开始在七日的第一日聚集，以纪念他们与复活主的团契，这其中确实存在重大的不连续，但同时也保留了与旧约神子民的连续性，因为这种聚会是按周举行，而非按月或按年。由此，初代教会承认了安息日所体现的时间节律。
One final problem with holding to the ongoing validity of the Sabbath for the church is to explain why it has been changed to the first day of the week from the last day of the week. There is no exegetical evidence supporting such a change, just as there is no explicit evidence supporting the notion that Christ’s resurrection has consummated rest for him and inaugurated it for believers. But change there was. Even those who do not hold to a weekly Sabbath rest but do hold that Sunday is the normative time for the church’s weekly worship have no explicit exegetical or theological evidence for why the weekly worship of God’s people has been changed from the last day of the week to the first day. There is only occasional description in the NT that weekly church worship was on Sunday (Acts 20:7; 1 Cor. 16:2), and even this is implicit. Most non-Sabbatarians affirm the validity of worship on the first day of the week because that was when Christ rose from the dead.57 Accordingly, the church met from earliest times on the first day of the week to commemorate Christ’s resurrection. Non-Sabbatarians even acknowledge that although the church did not carry over the Jewish Sabbath, it did continue to hold to the Israelite “division of time based on the Old Testament sabbath,” which is evident from the fact that the early church speaks of the “first day of the [seven-day] week,” which is the day after Israel’s Sabbath day.58 In this respect, Lincoln strikingly says,
Thus despite the radical discontinuity involved in the church’s beginning to assemble on the first day to commemorate their fellowship with the risen Lord, there is also a definite continuity with the Old Testament people of God in that this was done on a weekly and not a monthly or yearly basis. In this the early church acknowledged the sabbatical sequence of time.59
这对非安息日派而言是一个颇为意外的让步。如果初代教会确实延续了“安息日的时间节律”，那么，为何这种广义的历法延续性不包括七日之一的特别纪念与敬拜之日呢？事实上，初代教会确实实行了这样的七日之一的敬拜。林肯的论点过度强调了不连续性。到目前为止，本章的整体论证都指向：主日正是安息日，而不仅仅是每周时间架构的延续；它特别是七日之一创造命令的延续，即第七日被“赐福”并“分别为圣”。
This is a surprising concession by a non-Sabbatarian. If the early church carried over the “sabbatical sequence of time,” why would not this broad calendrical continuity include a one-in-seven special day of commemoration and worship that is also part of this continuity? In fact, the early church did have such a one-in-seven worship day. Lincoln’s argument posits too much discontinuity. My overall discussion in this chapter so far points to Sunday as the Sabbath day, not just the weekly scheme, being carried over from the OT, especially as a continuation of the one-in-seven creation mandate that the seventh day be “blessed” and “set apart.”
非安息日派认为，因着基督复活这一震撼天地的事件，会众的敬拜日已经从周六改为周日；而安息日派同样认为，安息日的遵守也是因同样的缘故而被改变的。两种立场都认同：基督的复活是新创造的开端，也是祂作为君王进入“安息”的成全；两者也同样认为，基督的复活开启了信徒的安息，使他们因与基督复活有地位上的认同，而开始亲身经历这种复活的生命。
每周一日的安息延续下来，不仅是为纪念这过去的安息，同时也指向基督最终的再临——那时信徒将身体复活，完全进入基督已完全进入的那同一安息。
然而，安息日派仍继续称这纪念日为“安息日”，因为每周安息日所指向的那个记号尚未最终、完全地成就。这并不是以色列安息日律法的简单延续，而是创造条例的持续表达（部分体现在以色列的安息日中），即命令人类在第七日安息。如今，这创造命令中的“第七日”因着基督复活所具有的安息成全与为祂子民开启安息的重大意义，被转移到第一日。
这种转移后的主日安息，很可能就是《启示录》1:10 所说的“主日”（κυριακὴ ἡμέρα），而这一定义也见于《十二使徒遗训》（Didache 14:1）、安提阿的依纳爵（Ign. Magn. 9:1），以及后续的教父著作中。
While non-Sabbatarians believe that the day of congregational worship has changed from Saturday to Sunday because of the earth-shattering event of Christ’s resurrection, Sabbatarians also hold that the Sabbath day observance was changed for the same reason. Both perspectives affirm that Christ’s resurrection was the beginning of the new creation and the consummation of Christ’s “rest” as king; both also hold that Christ’s resurrection was the inauguration of believers’ rest in positional identification with Christ’s resurrection and their beginning personal experience of that resurrection existence. The continuation of a weekly day of rest not only commemorates this past rest but also points forward to Christ’s final coming, when believers themselves will be resurrected bodily and completely enter the same rest that Christ has already fully entered. Sabbatarians, however, continue to label this commemorative day to be the “Sabbath,” since the sign to which the weekly Sabbath points has not yet been finally and completely fulfilled. This is not a simple carry-over of Israel’s Sabbath ordinance; it is a continuation of the expression of the creation ordinance (partially expressed in Israel’s Sabbath), which mandated that humanity rest on the seventh day. This seventh day of the creational mandate has been changed to the first day because of the aforementioned significance of Christ’s Sabbath-fulfilling resurrection and inaugurating Sabbath rest for his people. This transferred Sabbath on Sunday is likely to be identified with “the Lord’s day” (kyriakē hēmera) found in Rev. 1:10 (as identified in the Didache [14:1],60 by Ignatius [Ign. Magn. 9:1], and by subsequent patristic writers).61
林肯在其文章中的最终结论，虽然主张非安息日派的观点，但同样适用于，甚至更适合安息日派的立场。就《海德堡要理问答》的观点而言，以色列第四诫命的持续意义在于圣徒靠圣灵行善，并在今生开始经历“永恒的安息”，他写道：
“这样的神学意味着，当基督徒在主日一同聚集时，他们将纪念基督借着祂的死与复活所带来的真正安息，并且在神的话语之下，藉着彼此的劝勉，他们会被鼓励继续持守在这安息之中，从而确信他们必得以参与其末世的丰满。”62
当主日也被视为安息日的延续时，这种对“真正安息”的纪念便更清楚地体现其救赎历史的性质，并彰显其根源可一直追溯至《创世记》2:2–3。但安息日延续进入新约时代时，确实经历了一次转变：
- 日子的转移：因着基督的复活，《创世记》2:3 的第七日纪念和以色列的安息日条例被转移到一周的第一日
- 方式的改变：以色列守安息日的方式及其一切细节要求被废去，而回归到创造命令。
这种遵守，是对神创造安息的纪念，是庆贺基督已进入那安息，是见证信徒已经开始进入这安息，并且指向信徒将完全进入那安息。
此外，基督的到来成就了以色列独特的安息日诫命，因为祂是以色列的弥赛亚，完成了以色列的末世出埃及，并作为真以色列和末世圣殿的代表。基督成全了一切以色列的预表，其中也包括安息日所指向的。
Lincoln’s final conclusion to his article, which contends for a non-Sabbatarian view, fits just as well, if not better, into a Sabbatarian perspective. With respect to the Heidelberg Catechism’s view that the ongoing relevance of Israel’s fourth commandment lies in saints doing good works by the Spirit and beginning to experience in this life “the eternal sabbath,” he says,
Such a theology suggests that as Christian believers meet together on the Lord’s Day, they will commemorate the true Sabbath rest Christ has brought through his death and resurrection, and under the Word of God and through mutual exhortation, they will be encouraged to continue in this rest so that their participation in its eschatological fullness will be assured.62
When the Lord’s Day is also seen as the continuation of the Sabbath, the redemptive-historical nature of this commemoration of “the true Sabbath rest” is expressed even more clearly and with appreciation of its roots all the way back in Gen. 2:2–3. But there is a transformation of the Sabbath as it continues into the new age. First, the seventh-day commemoration in Gen. 2:3 and Israel’s Sabbath ordinance is transferred to the first day of the week because of Christ’s resurrection. Second, Israel’s way of observing the Sabbath, with all its detailed requirements, falls away, and there is a return to the creational mandate. The observance of this mandate is a day of commemoration of God’s creative rest, a celebration that Christ has entered that rest, that believers have begun to enter such rest, and a pointing forward to believers completely entering that rest. In addition, Christ’s coming fulfills Israel’s unique Sabbath commandment, since he is Israel’s Messiah, accomplishing Israel’s end-time exodus and representing true Israel and the end-time temple. Christ fulfills all of Israel’s types, including that to which Israel’s Sabbath pointed.
结论
本书一再论证，新约中的重要观念乃是作为末世新创造与国度的基督之死与复活的不同面向。我们在安息日的观念上再次看到了这一点。神将第一创造建造成祂圣殿的工作，以第七日的安息作为结束，而这安息正是祂王权的记号。这安息指向人类最终的安息──在人类完成在地上服事神的善工之后所要进入的安息。
这一点首先在基督身上得以成就。基督作为亚当的儿子，在完成祂藉着事工、受死与复活所成就的圣殿建造与救赎工作之后，在复活的荣耀中安坐于神的右边，作为君王掌权。正如我们已经看到的，基督现今持续的复活状态就是一种新创造的样式。所有信徒都因与祂认同而与这持续的复活、新创造的安息联合。
然而，这安息在个人身上尚未完全成全，直到他们得着复活的身体，完全成为新创造的一部分。在此之前，基督徒仍然守安息日，作为他们最终复活安息的记号。安息日已由周六转移至主日，因为那是基督复活的日子，并且祂在那日获得了祂王权的新创造安息。
Conclusion
I have argued throughout this book that significant NT ideas have been facets of Christ’s death and resurrection as an end-time new creation and kingdom. We have seen this to be the case again with the notion of the Sabbath. God’s work in building the first creation as his temple was concluded with his rest on the seventh day, which we have seen was a sign of his kingship. His rest pointed to the final rest of humanity, after it was to finish its good work of serving God on earth. This was first fulfilled by Christ, the son of Adam, who, after completing his work of building the temple and of redemption in his ministry, death, and resurrection, rested at God’s right hand as a king in resurrected glory. Christ’s ongoing resurrected status is a new-creational condition, as we have seen. All believers are identified with his ongoing resurrected, new-creational rest. But this rest is not consummated for them individually until they receive resurrection bodies and become consummately part of the new creation. Until then, Christians still observe the Sabbath as a sign pointing to their final resurrection rest. The Sabbath has shifted from Saturday to Sunday because that is the day on which Christ rose and obtained his kingly new-creational rest.63
1 I acknowledge, of course, that not everyone in the Christian church adheres to such a change, so that the change itself is the subject of debate (e.g., note the Seventh-day Adventist position).
2 See chap. 2 under the heading “Adam’s Commission in the First Creation and the Passing On of the Commission to Other Adam-Like Figures,” and chap. 13 under the heading “The Creation of Humanity in the Image of God and Humanity’s Fall.”
3 So W. Stott, “σάββατον,” NIDNTT 3:406. Brevard Childs suggests something similar: “The entire creation story of ch. 1 focuses on the sanctification of the seventh day, the last part of which only has been used in Exodus [20:11]” (The Book of Exodus, OTL [Louisville: Westminster, 1976], 416).
4 Meredith G. Kline, Kingdom Prologue: Genesis Foundations for a Covenantal Worldview (Overland Park, KS: Two Age Press, 2000), 78. So also, holding virtually the same position, Gerhard F. Hasel, “Sabbath,” ABD 5:851; Gordon J. Wenham, Genesis 1–15, WBC 1 (Waco: Word, 1987), 36; Walter Brueggemann, Genesis, IBC (Atlanta: John Knox, 1982), 36; Bruce K. Waltke, An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (Grand Rapids: Zondervan, 2007), 67.
5 Kline, Kingdom Prologue, 78.
6 Ibid.
7 Geerhardus Vos, Biblical Theology: Old and New Testaments (Grand Rapids: Eerdmans, 1948), 140.
8 Ibid. See also Kenneth A. Mathews, Genesis 1–11:26, NAC 1A (Nashville: Broadman & Holman, 1996), 181; Bruce K. Waltke, Genesis (Grand Rapids: Zondervan, 2001), 68, both seeing the lack of mention of “morning” and “evening” concerning the seventh day in Gen. 2:2–3 to have the same eschatological significance; so likewise Brueggemann, Genesis, 36. Others seeing a notion of end-time rest signaled in Gen. 2:2–3 include Martin Luther, Lectures on Genesis, LW 1 (Saint Louis: Corcordia, 1958), 80; C. F. Keil and F. Delitzsch, The Pentateuch, vol. 1 of Biblical Commentary on the Old Testament (repr., Grand Rapids: Eerdmans, 1971), 69–70.
9 Wenham, Genesis 1–15, 36. Although in the Pentateuch the vast majority of uses of the word “bless” (bārak) apply to humans being blessed, there are times in which God is said to be “blessed” (e.g., Gen. 9:26; 14:20; 24:27, 48; Exod. 18:10; Deut. 8:10). But never in the Pentateuch is some part of the creation “blessed” for the sake of God, though there are times when God blesses not people themselves but things for the sake of people (e.g., Gen. 27:27; 49:25; Exod. 23:25; Deut. 7:13; 26:15; 28:4–5, 12; 33:11, 13). Even when God blesses people, he is causing various aspects of their immediate environment to prosper or their offspring to increase.
10 Here are included both verb and noun forms.
11 E.g., about twenty-five of the forty-five uses of the Hiphil verb stem refer to God being “set apart.”
12 This particular verb stem occurs about 75x in the OT.
13 So Deut. 5:12; Jer. 17:22, 24; Ezek. 20:20; 44:24 (“sabbaths”); Neh. 13:22 (all in the Piel stem); Isa. 58:13b (adjective); Exod. 16:23; 31:14, 15; 35:2; Isa. 58:13a (all in the noun form).
14 The fiftieth year of Jubilee (Lev. 25:12), “new moons and fixed festivals” (Ezra 3:5, in the Pual stem), “a holy day” (Neh. 10:31 [10:32 MT], as a noun), a “festival” day (Isa. 30:29, in the Hithpael stem; Neh. 8:9, 10, 11, in adjective forms). In addition, on Sabbaths and other festival days, there was to be a “holy convocation” (Lev. 23:3, 7, 36; Num. 28:18, 25–26; 29:1, 7, 12, all using the noun form). Such days are even called “holy convocations” (using the noun form in Lev. 23:2, 4, 8, 21, 24, 27).
15 Claus Westermann, Genesis 1–11, trans. John J. Scullion (London: SPCK, 1984), 170.
16 The following commentators are among those who hold that Gen. 2:3 includes the notion of a day “blessed and set apart” for humans: John Calvin, Genesis (Edinburgh: Banner of Truth, 1965), 105–7; Luther, Lectures on Genesis, 79–81; Keil and Delitzsch, Pentateuch, 69–70; Umberto Cassuto, From Adam to Noah: A Commentary on Genesis I–VI, vol. 1 of A Commentary on the Book of Genesis, trans. Israel Abrams (Jerusalem: Magnes Press, 1961), 64, 68; Walther Eichrodt, Theology of the Old Testament, trans. J. A. Baker, 2 vols., OTL (Philadelphia: Westminster, 1961–67), 1:133; Gerhard von Rad, Genesis, OTL (Philadelphia: Westminster, 1972), 62–63 (although von Rad does not think Gen. 2:3 is an explicit human mandate to rest, he concludes by saying that “it is tangibly ‘existent’ protologically as it is expected eschatologically in Hebrews” [p. 63]); idem, Old Testament Theology, trans. D. M. G. Stalker, 2 vols, OTL (New York: Harper, 1962–65), 1:148. More recent commentators who acknowledge a creation mandate in Gen. 2:3 include Brueggemann, Genesis, 35–36; Westermann, Genesis 1–11, 169–72; Nahum M. Sarna, Genesis, JPSTC (Philadelphia: Jewish Publication Society, 1989), 15; Victor P. Hamilton, The Book of Genesis: Chapters 1–17, NICOT (Grand Rapids: Eerdmans, 1990), 143; Mathews, Genesis 1–11:26, 180; John E. Hartley, Genesis, NIBC (Peabody, MA: Hendrickson, 2000), 50–51; Waltke, Genesis, 67, 73; John H. Walton, Genesis, NIVAC (Grand Rapids: Zondervan, 2001), 157–61; Wenham, Genesis 1–15, 36.
17 In support of this translation, see David J. Rudolph, “Festivals in Genesis,” TynBul 54, no. 2 (2003): 23–40. Rudolph observes that the vast majority of the uses of môʿēd in the OT refer to a cultic context, and, especially, the plural form of môʿēd always indicates cultic “festivals” in all eight of its only other occurrences in the Pentateuch. Twenty-two of twenty-six plural forms in the OT signify cultic “festivals.” In addition, the very same lexical form lĕmôʿădîm in Gen. 1:14 refers to religious “festivals” in all its other five OT uses (though Ps. 104:19 is one of the uses, referring back to Gen. 1:14). Interestingly, the plural form of the word in Lev. 23:2 includes reference to the Sabbath in Lev. 23:3, and the singular in Num. 28:2 includes reference to the Sabbath in Num. 28:9–10. Rudolph also observes that several English translations render this plural word in Gen. 1:14 as “festivals” or, more expansively, “festivals and seasons” (e.g., GNB, NJB, NEB, REB), as do the standard Hebrew lexicons and theological dictionaries.
18 This was a view sometimes held by Puritan interpreters. More recently, see Childs, Exodus, 416. Childs also says that the Sabbath for Israel mentioned in Exod. 16:22–30 presupposes the existence of the Sabbath before the law given at Sinai (p. 290).
19 Hasel (“Sabbath,” ABD 5:851) adduces other common language between Gen. 2:2–3 and Exod. 20:9–11: “seventh day,” “make,” and “work.” These two passages are the only places where the two Hebrew verbs “bless” and “sanctify” occur in close combination.
20 Which would mean that the Exodus passage is not a mere application of Gen. 2:3 or an alien or noncontextual interpretation.
21 Kline, Kingdom Prologue, 79.
22 So Vos, Biblical Theology, 139–40.
23 See, e.g., chap. 2 under the subheadings “The Differences between the Commission to Adam and What Was Passed On to His Descendants” and “Conclusion,” and chap. 19 under the heading “Israel’s Tabernacle in the Wilderness and Later Temple Were a Reestablishment of the Garden of Eden’s Sanctuary.”
24 Following Kline, Kingdom Prologue, 79–80.
25 On which, see G. K. Beale, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God, NSBT 17 (Downers Grove, IL: InterVarsity, 2004), 60–63; Andrew T. Lincoln, “Sabbath, Rest, and Eschatology in the New Testament,” in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation, ed. D. A. Carson (Grand Rapids: Zondervan, 1982), 207–10.
26 See Lincoln, “Sabbath,” 197–220. Lincoln sees the “rest,” esp. in Heb. 4:3, 10, to be inaugurated in the experience of believers. This means for him that the weekly observance of a Sabbath day has been abolished because the Sabbath day pointed forward to such rest, and it has now been fulfilled. See also Richard B. Gaffin Jr., “A Sabbath Rest Still Awaits the People of God,” in Pressing Toward the Mark: Essays Commemorating Fifty Years of the Orthodox Presbyterian Church, ed. Charles G. Dennison and Richard C. Gamble (Philadelphia: Committee for the Historian of the Orthodox Presbyterian Church, 1986), 33–51. Gaffin sees the “rest” as completely future, with the implication that the Sabbath ordinance continues until its sign-pointing significance is fulfilled at Christ’s final coming.
27 In 4:10 the verb “he has rested” (katepausen) is an aorist, which designates past time in this context, and the preceding phrase, “the one who has entered” (eiselthōn) likewise in context is best taken to indicate past time. However, both are used with a perfective perfect sense, as just explained.
28 For a listing of commentators who prefer the interpretation that 4:3 refers to entering into the rest in the present and others who affirm that the present tense has an exclusive future sense, see Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1993), 246; Craig R. Koester, Hebrews, AB 36 (New York: Doubleday, 2001), 270–71, 278. Ellingworth and Koester prefer the latter view, as does Luke Timothy Johnson, Hebrews, NTL (Louisville: Westminster John Knox, 2006), 124–26. However, the “rest” of 4:3 is seen to include the present by William L. Lane, Hebrews 1–8, WBC 47A (Dallas: Word, 1991), 99. Koester (Hebrews, 272–73, 279–80) and Johnson (Hebrews, 130) also see the “rest” of 4:10 to be a future reference, while Lane (Hebrews 1–8, 101–2), views it as including the believers’ present experience. For an example of a commentator who is unclear about precisely when the “rest” for God’s people begins, see the comments on 4:10 by F. F. Bruce, The Epistle to the Hebrews, NICNT (Grand Rapids: Eerdmans, 1990), 110.
29 On which, see Gaffin, “Sabbath Rest,” 30.
30 Note the use of sabbaton in Exod. 20:8, 10 and 31:13–16, which is used synonymously with “seventh day.” Furthermore, the vast majority of uses of “sabbath” (sabbaton) in the OT refer to the seventh day, when Israel was to rest.
31 The word sabbatismos, found in Heb. 4:9, does not occur in the LXX or elsewhere in the NT; however, it does appear in extrabiblical Greek to refer to Israel’s Sabbath (Plutarch, Superst. 3 [Mor. 166A]); Justin, Dial. 23.3; Epiphanius, Pan. 30.22; Mart. Pet. Paul 1; Apos. Con. 2.36.2 (following here Lincoln, “Sabbath,” 213). Likewise the verbal form, sabbatizō, used five times in the OT, also refers to Israel’s Sabbath (Exod. 16:30; Lev. 23:32) and to the seventh year, when the land was to rest (Lev. 26:34–35; 2 Chron. 36:21).
32 Hippolytus views Gen. 2:3 and the weekly Sabbath to have ultimate reference to the end of time, when “the Sabbath may come, the rest, the holy day ‘on which God rested from all His works.’ For the [weekly] Sabbath is the type and emblem of the future kingdom of the saints, when they ‘shall reign with Christ’ ” (Comm. Dan. frg. 2.4). Likewise, Barn. 15:3–5, 9 interprets God’s finishing of the six-day creation referred to in Gen. 2:2–3 to have ultimate reference to the time when “the Lord will bring everything to an end” (15:4), and the seventh day of rest in Gen. 2 refers to “when his Son comes … [and] will destroy the time of the lawless one and will judge the ungodly” and create a new cosmos, “and then he will truly rest on the seventh day [i.e., for eternity]” (15:5).
33 The preceding analysis of Heb. 3–4 is shaped by Gaffin, “Sabbath Rest,” though I have supplemented his understanding here and there.
34 This appears to be expressed in Matt. 11:28–29, where Jesus says, “Come to Me, all you who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.” Such rest may also be implicit in Heb. 3:14, where to “become partakers of Christ” by persevering “until the end” is parallel with believers partaking of rest by persevering until the very end (Heb. 4:1, 6, 11). Thus, partaking of Christ and of the rest are parallel in this context, and it may indicate that at the end of the age believers will partake of the rest that Christ achieved at the end of his life. But even if these passages did not express a notion of inaugurated rest, the biblical-theological deduction of such rest is still a plausible inference.
35 A typical representative of such a position is Lincoln, “Sabbath,” 214–16.
36 E.g., Lincoln (“Sabbath,” 214) argues that the Jewish Sabbath does not carry over into the church age, since Hebrews clearly views the OT law and the old covenant and its institutions to have been completely annulled by Christ and his work. Lincoln never discusses, however, the relevance for the new covenant of the Genesis creation mandate for humanity to observe the seventh day in commemoration of God’s rest because he does not see that Gen. 2:3 expresses such a mandate. A major omission in this respect is that Lincoln merely assumes that Gen. 2:3 is not a creational mandate to humanity—he offers no arguments against this view. An additional omission that is striking, however, is that although Lincoln acknowledges that Gen. 2:3 points to an eternal Sabbath rest for humanity (pp. 198–99), he is unconvinced that the lack of consummation of such rest in the church age means that the sign of the Sabbath day must continue on, especially on Sunday (p. 216). The reason for this is due in great part to his denial that there is a creation mandate in Gen. 2:3 for a Sabbath rest day, and that there is no NT evidence for such a mandate (p. 216). However, throughout and below, I have tried to provide a biblical-theological rationale for such a mandate being valid for NT believers. It must be remembered that even non-Sabbatarians cannot provide an explicit exegetical rationale for why the church changed the worship day for the people of God from Saturday to Sunday, though I believe that their biblical-theological rationale (Christ’s resurrection) is viable.
37 The Hellenistic Jewish false “philosophy” (Col. 2:8) focuses on keeping regulations about “food or drink … a festival or a new moon or Sabbaths” (2:16), which concern “decrees such as ‘Do not handle, do not taste, do not touch’ ” (2:20b–21). That this language is Jewish and not pagan is apparent also from the Let. Arist. 142: God “hedged us [Jews] round on all sides by rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see.” Likewise, the combination of “feast,” “sabbath,” and “new moon” occurs repeatedly in the LXX to refer to the festivals that were specifically a part of the system of Israel’s law, which every Israelite was to obey (1 Chron. 23:31; 2 Chron. 2:4; 31:3; Neh. 10:34 [10:33 ET]; Isa. 1:13–14; Ezek. 45:17; Hos. 2:13 [2:11 ET]; 1 Esd. 5:52; Jdt. 8:6; 1 Macc. 10:34).
38 Judaism believed that the weekly Sabbath pointed to the eternal rest of the new creation (note L.A.E. [Vita] 51:1–2: “Man of God, do not prolong mourning your dead more than six days, because the seventh day is a sign of the resurrection, the rest of the coming age, and on the seventh day the Lord rested from all his works”; see also m. Tamid 7.4; b. Roš Haš. 31a; b. Ber. 57b; Mek. Exod. Shabbata 2.38–41; Midr. Ps. 92; Pirqe R. El. 19; ʾAbot R. Nat. 1; Gen. Rab. 44.17; S. Eli. Rab. 2). Other texts possibly assume that the end-time rest may have been pointed to by the weekly Sabbath (4 Ezra 8:52; 2 Bar. 73–74). In Apoc. Mos. 43:3 Seth is told that “on the seventh day” he should “rest and rejoice on it, because on that very day, God rejoices (yes) and we angels (too) with the righteous soul, who has passed away from the earth.” There were also variants of viewing world history and its consummation on the model of God’s seven-day creation week (the preceding Jewish material follows the discussion by Lincoln, “Sabbath,” 199–200).
39 Colossians 2:11–13.
40 Colossians 2:16–17.
41 Colossians 1:19 (on which see G. K. Beale, “Colossians,” in Commentary on the New Testament Use of the Old Testament, ed. G. K. Beale and D. A. Carson [Grand Rapids: Baker Academic, 2007], 855–57).
42 Colossians 2:3; cf. Col. 1:15–20 (on which, see ibid., 851–55).
43 In this regard, it is particularly relevant that the phraseology combining “Sabbath,” “new moon,” and “feast” found in Col. 2:16 appears elsewhere in the OT often as part of the description of temple liturgy and worship; as noted generally above, see again 1 Chron. 23:31; 2 Chron. 2:4; 8:13; 31:3; Neh. 10:33; 13:22; Ezek. 45:17; 1 Esd. 5:52 (with a view to temple worship); the other occurrences in Isa. 1:13–14; Hos. 2:11; Jdt. 8:6; 1 Macc. 10:34 probably presuppose a liturgical context in the temple. Likewise, Lev. 26:2 reflects the inextricable link between Sabbath worship in the context of the temple: “You shall keep My sabbaths and reverence My sanctuary; I am the Lord.” Other references to the Sabbath also relate it to the context of temple worship (e.g., Lev. 24:8; Num. 28:9–10; 1 Chron. 9:32). Jon Laansma has made the same observation, adding texts such as Lev. 23:3; Ezek. 46:4–5 (“I Will Give You Rest”: The “Rest” Motif in the New Testament with Special Reference to Matthew 11 and Hebrews 3–4, WUNT 2/98 [Tübingen: Mohr Siebeck, 1997], 68). For Israel’s temple and its laws as a key to understanding the relation of Israel’s other laws to the NT, see chap. 26 below. Similarly, the “food” and “drink” in Col. 2:16 likely have as part of the background food and drink offerings that were to take place in the temple, though the same Greek words found in Colossians (brōsis and posis) do not occur in these OT references (e.g., for “food” offerings, see Lev. 3:11, 16, and seven other times only in Leviticus; “drink” offerings are also given in the same context of the temple [e.g., Exod. 25:29, and often throughout the Pentateuch]). Indeed, the combination of “meat” and “drink” offerings occurs often in the Pentateuch (in the LXX see “whole burnt offering” [holokautōsis] and “drink offerings” [spondē] [e.g., 13x in Numbers, mainly in chaps. 28–29]). “Grain offerings” are often found in this combination.
44 Calvin, Genesis, 106–7.
45 Stott, “σάββατον,” NIDNTT 3:406.
46 Vos, Biblical Theology, 139.
47 Ibid., 143.
48 All the calendrical holy days that Israel celebrated find fulfillment in Christ, including the unique ways that Israel celebrated her Sabbath. The fuller reasons that the unique nationalistic elements of Israel’s law are not carried over into the new-covenant age must await further elaboration below (see chap. 26).
49 In this respect, notice the strict requirements about doing no work on the Sabbath day in Exod. 16:23–26; 34:21; 35:3.
50 Could John 5:16–17 reflect some aspect of this notion when Jesus responds to those accusing him of breaking the Sabbath by healing a man who was unable to walk? Jesus responded by saying, “My Father is working until now, and I Myself am working,” putting himself on a par with God (see Stott, “σάββατον,” NIDNTT 3:409). Judaism rightly understood that after finishing his works of creation, God continued to be active in sustaining his creative work, in giving life, and in executing temporal judgments (see Lincoln, “Sabbath,” 203).
Tg. Onq. Targum Onqelos
51 This illustration comes from John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 73. Walton (p. 76) also gives the example of buying a new computer and taking time to set it up (getting the equipment placed rightly, connecting the wires, installing the software, etc.). After doing the setting-up work, one stops that work in order to begin the new work of actually using the computer. God did the same thing in setting up the cosmos, after which he began to reign over and manage it. For Walton’s elaboration of the kind of “active rest” that God enjoyed on the seventh day of creation, see pp. 72–77.
52 The model for such end-time liturgical activities is provided by passages throughout Revelation that show the heavenly saints gathered around God or the Lamb and his word, praying, singing, and praising (e.g., 5:9–14; 11:15–17; 14:1–5; 15:2–4; 19:1–7).
53 Hebrews 4:10 says that at the end of the age, the person who has completely “entered His [God’s] rest” has “also rested from his [good] works, as God did [rest] from His [good works of creating].” Thus, until the final resurrection, saints imitate God’s creative good works by doing good works of their own.
54 On both these points, see Beale, Temple, 81–93, where also supporting bibliography is cited. In addition, for Gen. 1 as a temple-building project by God, see Walton, Lost World, 72–92, 102–7 (see also Walton’s more detailed monograph on the same subject, Genesis One as Ancient Cosmology (Winona Lake, IN: Eisenbrauns, forthcoming).
55 Although, as noted above, this seems to be suggested by Matt. 11:28–29 and implicit in Heb. 3:14; 4:1, 6, 11.
56 Cf. Rev. 14:13: “And I heard a voice from heaven, saying, ‘Write, “Blessed are the dead who die in the Lord from now on!” ’ ‘Yes,’ says the Spirit, ‘so that they may rest from their labors, for their deeds follow with them.’ ”
57 Note the Gospel texts that repeat that Christ was raised on “the first day of the week” (Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19).
58 Lincoln, “Sabbath,” 200–201.
59 Ibid., 201.
60 Although it is not explicitly specified there that it is the first day of the week or Sunday.
Ign. Ignatius, To the Magnesians
Magn. Ignatius, To the Magnesians
61 Following Stott, “σάββατον,” NIDNTT 3:411–12. Stott (pp. 412–15) provides extensive bibliography on Sabbath issues in both Testaments; see also the briefer bibliography in Wenham, Genesis 1–15, 34.
62 Lincoln, “Sabbath,” 216–17.
63 See John M. Frame, The Doctrine of the Christian Life (Phillipsburg, NJ: P&R, 2008), 513–74, for a thorough theological discussion of the Sabbath in the OT and in the NT, which is generally consistent with the overall approach in this chapter, though differing to some degree over the precise activities suitable for NT Sabbath observance.
[1] Beale, G. K. (2011). A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (pp. 775–802). Baker Academic.
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