3. Manna issue 86 - Are We the Final Restoration 我們是最後的復興嗎？
Peter Shee—Singapore 新加坡 Peter Shee
The Bible is about God and His covenant people,
whom He had chosen from before the foundation of the world (Deut 7:6–9; Eph 1:4)
and who will enjoy everlasting fellowship with Him in the new heavens and the new earth (Isa 65:17–18; 66:22).
This is more than a return to Eden,
in that our bodies will be transformed through God’s redemptive program,
and death utterly defeated by resurrection.
The original creation, with the son of God created out of dust,
is finally and permanently restored.
聖經是關於神和他立約的子民，
在世界建立之前，祂所揀選出來的子民（申 7：6–9；弗 1：4）
他們將在新天新地裡，與神永遠一起團契（賽 65：17-18；66:22）。
這不僅僅是伊甸園的再度回歸，
因為我們的身體，將通過神的救贖計劃而改變，
死亡被復活徹底擊敗。
最初的創造，是神的兒子從塵土中創造出來的，
終於最後會永久恢復。
Israel and the Church 以色列和教會
Israel was the Old Testament elect.
The church—comprising Jews and Gentiles—is the New Testament elect.
以色列是舊約的選民。
教會是猶太人和外邦人一起組成，是新約的選民。
God’s eternal purpose—our election in Christ (Eph 3:11; 1:4–11)
—unravels in time and space through Abraham and his seed (Gen 12:7; 13:15; 24:7).
The repeated use of the singular “seed” in the Genesis narrative is explained by Paul as a reference to Christ,
in whom we receive the status of co-heirs (Gal 3:16, 29; Rom 8:17).
The story of Israel, and God dwelling among them, is thus a pattern for the church.
This is further attested by the allusion to Isaac and Jerusalem (Gal 3:22–28).
神的永恆旨意-我們在基督裡的得揀選（弗 3：11；1：4-11）
-通過亞伯拉罕和他的子孫，在時間和空間都滿足的時機，揭開了神的目的（創 12：7；13:15；24：7）。
保羅解釋說，在創世記敘事中，重複使用單數的字“種子”，是指著基督，
在基督耶穌裡，我們得到同得的後嗣的地位（加 3:16，29；羅 8:17）。
故事裡，以色列以及其中居住的神，就因此成為教會的模式。
從以撒和耶路撒冷的異象裡，更進一步證明了這一點（加 3：22-28）。
The exodus from Egypt resulted in the birth of Israel as a nation,
with God dwelling in their midst (Ex 25:8; 29:45–46; Lev 26:11–12).
The divine Presence in the tabernacle was evident
throughout the wilderness journey and later in Solomon’s temple (Ex 40:34–38; 1 Kgs 8:10–11).
Likewise, the church as the “dwelling place of God in the Spirit” (Eph 2:22) is filled with glory.
從埃及外逃之後，就導致了以色列誕生成為一個國家，
有神住在他們中間（出 25：8；29：45-46；利 26：11-12）。
在會幕中，神靈的臨在是很明顯，
貫穿了整個曠野之旅，及後來所羅門的聖殿裡的顯現（出 40：34-38；王上 8：10-11）。
同樣，教會作為“靈裡神同在的居所”（弗 2:22）充滿了榮耀。
We then see a progression in the way God dwells among His people
—from a physical sacred space in the tabernacle within the camp,
to a physical temple within the city of Jerusalem,
and finally, under the new covenant, God dwells directly within the redeemed human community itself.
This is described by Peter as a “spiritual house” built up with “living stones” (1 Pet 2:5).
然後，一路上我們看到神，在他的子民中居住隨著前進，
-營地會幕中，有神在地上的聖地，
到耶路撒冷城內，地上有一座聖殿，
最後，在新約之下，神直接與那些被救贖的團契之人在一起。
彼得將其描述為，用“活石”建造的“屬靈宮殿”（彼前 2：5）。
The chosen people in the Old Testament were known as the “assembly [qahal, Hebrew] of God” (Neh 13:1; Deut 23:3).
The Hebrew qahal for “assembly” is conceptually identified with the Greek ekklesia,
translated as “church” in the New Testament.
Hence, when Jesus establishes a new covenant with us,
He re-organizes a new assembly of the chosen, comprising both Jews and Gentiles (Eph 2: 11–18; 3:6, 10),
which He calls “My church” (Mt 16:18).
舊約中選民，被稱為“神子民集合體”（尼 13：1；申 23：3）。
希伯來語“集會”，在概念上與希臘語 ekklesia 相同，
在新約中，被翻譯為“教會”。
因此，當耶穌以新約與我們連結之時，
他重新組織了新的選民集合體，由猶太人和外邦人一起組成 （弗 2：11-18；3：6、10），
神祂自已這樣說，“這是我的教會”（太 16:18）。
The Church’s One Foundation 教會只有一個根基
God’s church in the New Testament is founded on the works of Jesus Christ and apostolic teaching.
新約聖經中神的教會，建立在耶穌基督的傳道聖工，及使徒教義的基礎上。
Towards the end of the apostolic era, sectors of the church were only alive in name but were in fact dead,
and others were ready to die (see Rev 3:1–2).
The post-apostolic church went through considerable syncretization.
Simple home gatherings centered on prayer and the Scriptures (Acts 2:42)
gradually morphed into elaborate liturgies with incense, candles and even images.
Daily prayers in the temple (Acts 2:46–47) were replaced with daily rituals in buildings filled with icons and statues.
Baptism in natural living water was brought indoors and embellished with ritual;
with this deviation from scriptural prescription,
the sacred ordinance became divested of the efficacy of Christ’s blood brought about by the Holy Spirit.
Receiving the Holy Spirit evidenced by glossolalia
—speaking in tongues
—was substituted with ritual conferment of the Spirit through the imposition of hands by bishop or priest.
到了使徒時代末期的時候，教堂的各個內部已經名存實亡，但是實際上是死了，
而其他人則快要死了（見，啟 3：1-2）。
後使徒教會時期，經歷了相當大的融合。
簡單的家庭聚會，以禱告和聖經為中心（徒 2:42）
逐漸用盡了心思演變成，帶有燒香，燃燒蠟燭，甚至教會有聖徒圖像的禮拜儀式。
聖殿裡的每日祈禱使徒行傳2：46-47），轉變成在充滿聖像和雕像的建築物中，以許多日常儀式所取代。
天然活水中的洗禮，被帶進室內以儀式美化。
是背離聖經的偏異方式，
聖餐禮，剝奪了聖靈運行，帶來基督寶血的功效。
說方言或言語不清的情況，可証明了得到聖靈，
-就是說靈言
-變成通過主教或牧師的按手禮，以儀式來授予聖靈的。
But revival would certainly take place,
for Jesus Himself declared that “the gates of Hades shall not prevail”
against the church founded on solid rock (Mt 16:18).
The solid foundation, the works of Jesus Christ completed in His lifetime
and enshrined in apostolic teaching, was fully laid during the apostolic era (Eph 2:20).
Thankfully, the form of doctrine, the pattern of sound words (Rom 6:17; 2 Tim 1:13),
has been perfectly preserved in the canon of the Scriptures, comprising the Old and New Testaments.
The apostle Peter attests that apostolic doctrine, or the New Testament,
is built upon the Old Testament, and is in fact the sole interpretive authority for the Old Testament.
This is because Jesus, as the beloved Son who came to fulfill Old Testament Scriptures,
speaks with final authority (2 Pet 1:16–21; 1 Cor 15:1–4; Heb 1:1–2).
但是復興一定會發生，
因為耶穌自己宣布，“陰間的權柄不能勝過他”
陰間會反對建立在堅固岩石上的教會（太 16:18）。
這堅固的基礎，是耶穌基督一生所完成的工作，
因著使徒的教導而成聖，在使徒時代得已奠定完美（弗 2:20）。
非常感謝神的是，教義的形式，健全話語的模式（羅 6：17； 提後 1:13），
在包含舊約和新約在內的聖經正典中，都保存完好。
使徒彼得作見證，使徒得下的教義，或說是新約，
是建立在舊約的基礎之上，實際是主要有權對舊約作出解釋。
這是因為耶穌，身為神的愛子，來到世上為了實現舊約聖經的記載，
以最終的權柄而說的（彼後 1：16-21；林前 15：1-4；來 1：1-2）。
Since the foundation of the church is Christ’s fulfillment of the Old Testament Scriptures,
revival does not involve laying the foundation all over again.
Nothing needs to be added to Christ’s work or to the Bible,
and the faith that was once for all delivered to the saints (Jude 3)
can be rediscovered within the pages of the Holy Writ.
We just have to build on the existing foundation.
The church is revived once we return to the Bible,
specifically to the gospel that accords with apostolic doctrine in its fullness.
Baptism in Jesus’ name, as preached by the apostles,
traces its roots to the Old Testament ablutions
and makes the important link to real effective cleansing
based on the Old Testament concept of atoning blood (Heb 6:1–2; 10:19–22).
With the return to efficacious biblical baptism comes the promise of the Holy Spirit (Acts 2:38);
thus, members of the revived apostolic church only need to ask in faith to receive the Holy Spirit,
with tongue-speaking as evidence.
既然教會的基礎，是基督對舊約聖經的應驗，
教會復興，不再涉及重新奠定新的基礎。
不需要添加任何內容，在基督的工作或聖經裡，
基督教的信仰，已經一次且完全地傳遞給聖徒（猶 3）
可以在《聖經》中，有新發現。
我們只需要建構在現有基礎上。
一旦我們回到聖經的教導，教會就會復活了，
特別是針對符合使徒教義完整的福音。
使徒宣講，奉耶穌的名施行洗禮，
追溯其根源到舊約的洗禮，
並加深重要連結到其真正有效的潔淨，
是其於贖罪寶血的舊約概念（來 6：1-2；10：19-22）。
隨著有效的聖經洗禮的回歸，接著聖靈的應許臨到（徒 2：38）；
因此，復興的使徒教會信徒，只需要帶著信心祈求，就能領受受聖靈，
以說靈言為得聖靈的憑據。
The Temple and the Church 聖殿與教會
God’s church—typified by the latter temple—is built over two stages:
foundation-laying during the apostolic era, and revival in the present era.
神的教會，以後期聖殿為代表--經由二個時間設立：
使徒時期奠定了基礎，於現代重新復興。
Intrinsic to our affirmation that we are the revived true church is that we are the final restoration,
leading to the consummation of all things.
But how can we be assured of this?
Understanding biblical prophecy is the key to discerning the times.
Interestingly, in Matthew Chapter 16,
Jesus mentioned the signs of the times and the sign of Jonah
just before talking about building His church (Mt 16:2–4).
He then moved on to announce His death and resurrection (Mt 16:21)
as well as His kingdom (Mt 16:28, 19).
Clearly, the sign of Jonah is the sign of His resurrection,
the most important milestone in God’s restoration of Israel.
我們內心確認自已是復興的真教會，我們是最終的復興，
會導致萬物的圓滿完美。
但是我們怎麼能確信是這樣呢？
明白聖經的預言，是辨別時代的關鍵。
有趣的是，在馬太福音16章，
耶穌提到時機徵兆和約拿的神蹟
剛好在談論建立祂的教會之前（太 16：2-4）。
然後，他繼續宣布自己的死和復活（太 16:21）
以及他的國度（太16:28，19）。
顯然，約拿的神蹟，也是他復活的神蹟，
是神恢復以色列的最重要的里程碑。
The resurrected body of Christ is identified with the church
as a body of believers resurrected in Christ through baptism (Eph 1:20–2:1; Col 2:12).
The unmistakable link between the temple and the church,
uttered by Jesus Himself (Jn 2:19–22),
was well understood by New Testament writers (Eph 2:19–21; 1 Cor 3:6; 2 Cor 6:16; Rev 21:2, 10, 22).
They saw the church in their era as the real temple,
fulfilling the shadows of Old Testament temple rites (Heb 8–10)
as well as exilic and post-exilic prophecies about God dwelling with His people
(2 Cor 6:16; Ezek 37:27–28; Zech 8:8–9).
Since the body of Christ is the real temple made without hands,
it will last till the end of time;
it will not be destroyed and there should be no need for rebuilding.
As explained earlier, despite the downward spiral of the post-apostolic church,
the dark ages of apostasy, and the current fragmentation of denominations, the foundation remained intact.
The finished work of Jesus Christ cannot be undone,
and the Bible has perfectly preserved the apostolic exposition of salvation by the cross.
基督的復活身體，被認為就是教會，
作為一群信徒，通過洗禮在基督裡復活了（弗 1：20–2：1；西 2:12）。
是聖殿和教會之間的聯結無誤，
由耶穌自己說（約 2：19-22），
也是新約聖經的作者，理解的很清楚（弗 2：19–21；林前 3：6; 林後 6:16；啟 21：2，10，22）。
他們把那個時代的教會，視為真正的聖殿，
應驗了舊約聖殿儀式的影子（來 8-10）
以及應驗在流放時期及後流放時期，關於神與祂子民同在的預言，
（林後 6:16；結 37：27-28；結 8：8-9）。
由於基督的身體，不經人手所造的真正聖殿，
它將持續到時間末了；
它不會被毀壞，也不再需要重建。
如前所述，儘管後期使徒教會，往下螺旋式的墮落，
成為叛教的黑暗時代，以及當前各種教派的分裂，教會根基仍然完好無損。
耶穌基督已完成的工作，不會撤銷，
聖經完美地保留了，使徒對十字架救贖的詳細闡述。
Exilic and post-exilic prophets projected into the distant future in their prophecies surrounding the second temple.
Careful study in this regard gives us a clear picture of how the True Jesus Church fits in.
以色列人流放，及流放後期的先知，在他們的預言中預測了遙遠的未來，他們會圍繞著第二聖殿。
若認真研究這個相關主題，將使我們清楚地了解，真耶穌教會是怎麼適切正中這樣的描述。
“I will shake heaven and earth…I will shake all nations…and I will fill this temple with glory.
…The glory of this latter temple shall be greater than the former.” (Hag 2:6–9)
6我必再一次震動天地。
7我必震動萬國；...，我就使這殿滿了榮耀。
8萬軍之耶和華說：銀子是我的，金子也是我的。
9這殿後來的榮耀必大過先前的榮耀
(該 2：6-9)
This prophecy does not refer to the temple Zerubbabel built,
but to a future temple built with living stones
—in other words, the church of Jesus Christ to whom salvation came (1 Pet 1:10–12; 2:5),
whose foundation was laid during the apostolic age (1 Cor 3:10–11; Eph 2:20).
The fact that the apostolic project did not promptly result in a worldwide spread of the gospel
and the destruction of Gentile kingdoms (Hag 2:20–22; Zech 14:8–9,17–19)
is no reason to doubt that Jesus of Nazareth was indeed commissioned by God,
whose disciples constitute the eternal temple to which all Gentiles will turn (Acts 5:38–39).
The Jews stumbled at a crucified Messiah,
because they did not understand that He shall come a second time in glory.
Thus, we should learn to recognize the two stages in the construction of the church:
the foundation-laying stage during the apostolic age, and the revival stage in our times.
Only at the end of revival will the church have greater glory than Solomon’s temple
—when she shall be adorned for her husband, reflecting the very glory of God (Rev 21:2, 10–11).
Since death could not restrain the crucified Christ (Acts 2:24),
the church would certainly be revived in time,
even though she seemed to have descended into abysmal doom after the apostolic age.
這個預言，並不是指所羅巴伯所建造的聖殿，
而是到了將來用活石建造的聖殿，
-換句話說，只有那些信從基督耶穌教會的人，才會得救（彼前 1：10-12；2：5），
教會的根基，是在使徒時代設立的（林前 3：10-11；弗 2:20）。
實際上，使徒教會的計劃，並沒有立即導致福音在世界範圍內廣傳，
和也沒有導致外邦國家的毀滅（該 2：20-22；西 14：8-9，17-19）
沒有理由懷疑，拿撒勒人耶穌的確是神委託的，
祂的門徒建構了一座永恆聖殿，讓所有的外邦人都能回歸（徒 5：38-39）。
猶太人因為釘死在十字架上的彌賽亞而跌倒，
因為他們不明白，祂會充滿榮光而再來。
因此，我們應該學會，認清教會建設的兩個階段：
使徒時代的打下基碇的階段，以及我們時代的教會復興階段。
只有在復興結束時，教會才會比所羅門的聖殿有更大的榮耀，
-當她為其丈夫裝飾整齊時，反映出神那極其的榮耀（啟 21：2，10-11）。
由於死亡無法約束，釘十字架的基督（徒 2:24），
教會肯定會及時復興，
即使她似乎在使徒時代之後，就陷入了深淵般的厄運。
Zerubbabel and Temple-Rebuilding 所羅巴伯及聖殿重建
Zerubbabel eventually completed the second temple, despite some temporary disruption.
In the same way, Jesus Christ, who raised the True Jesus Church as the revived apostolic church,
will surely bring the restoration to its completion.
儘管有一些暫時性的干擾，但所羅巴伯最終還是完成了第二座聖殿修復。
以同樣的方式，耶穌基督，興起了真耶穌教會，成為復興的使徒教會，
必將使修復工作完成。
As the temple-rebuilding was used prophetically to refer to the church being the final dwelling place of God,
we must pay attention to the key figure, Zerubbabel,
who led the delegation of rebuilders to Jerusalem for this great task (Ezra 2:2; 3:8).
Of Davidic descent, he was made governor of Judah (Hag 2:2; Mt 1:1, 12).
由於聖殿重建，被預言性地用來指教會是神的最後居所，
我們必須注意關鍵人物，所羅巴伯，
帶領重建者代表團，前往耶路撒冷，為要完成這項偉大任務（拉 2：2；3：8）。
源自大衛後裔，他被任命為猶大統治者（該 2：2；太 1：1，12）。
Concerning Zerubbabel, the word of the Lord came to Haggai, saying:
“I will take you, Zerubbabel My servant, the son of Shealtiel
…and will make you a signet ring; for I have chosen you” (Hag 2:23).
This is of utmost significance,
because Zerubbabel was a descendant of the second last king of Judah,
of whom the Lord through Jeremiah declared:
關於所羅巴伯，耶和華的話來到哈該先知，說：
“23我僕人撒拉鐵的兒子所羅巴伯啊，到那日，我必以你為印，因我揀選了你。”（該 2:23）。
這是最重要的，
因為所羅巴伯，是猶大最後第二王的後裔，
耶和華借耶利米從的口，宣告說：
“[T]hough Coniah the son of Jehoiakim, king of Judah,
were the signet on My right hand, yet I would pluck you off. …
24猶大王約雅敬的兒子哥尼雅（又名耶哥尼雅；下同），
雖是我右手上帶印的戒指，也必將你從其上摘下來，
For none of his descendants shall prosper,
Sitting on the throne of David,
And ruling anymore in Judah.” (Jer 22:24, 30)
30因為他後裔中再無一人得亨通，能坐在大衛的寶座上治理猶大。
(耶 22：24，30)
Zerubbabel, the governor of Judah, was never installed king over Judah.
Hence, Haggai’s prophecy of the choice signet refers to a later fulfillment in the Messiah,
whose virgin birth averted the curse upon Coniah.
Hence,
“the Lord God will give Him the throne of His father David.
And He will reign over the house of Jacob forever,
and of His kingdom there will be no end” (Lk 1:30–33).
猶大省長，所羅巴伯，從未被按立為猶大王。
因此，哈該的預言，被揀選的印，是指後來彌賽亞應驗的事，
他因處女出生，避免了對哥尼雅的詛咒。
因此，
"32主神要把他祖大衛的位給他。
33他要作雅各家的王，直到永遠；他的國也沒有窮盡。"
(路 1：30-33)
As for the temple, Zerubbabel’s hands were frustrated after the foundation was laid,
and the work ceased for about fifteen years
(Ezra 4:4–5, 23–24).
Nevertheless, the prophesying of Haggai and Zechariah brought about a revival and the rebuilding work resumed
(Ezra 5:1–2).
Likewise, throughout the worst of times encountered by the post-apostolic church,
the foundation that was laid through the apostles was preserved in the Scriptures.
And in God’s own time, He brought about a revival,
with the True Jesus Church continuing to build upon the apostolic foundation.
Therefore, the word of the Lord to Zerubbabel is especially applicable to us today:
至於聖殿，地基安置好之後，所羅巴伯的幫手卻感到沮喪，
工作停止了大約十五年
（拉 4：4-5，23-24）。
然而，哈該先知和撒迦利亞先知的預言，提到了會有復興，重建工作得以持續下去
（拉 5：1-2）。
同樣的情況，使徒教會後期，遇到了最糟糕的時期，
通過使徒們所奠定下來的基礎，被保存在聖經中。
在神自己設定的時間點來到時，祂帶來了復興，
讓真耶穌教會，繼續在使徒的基礎上建立。
因此，耶和華對所羅巴伯的話，在今時今日特別適用於我們身上：
“Not by might nor by power, but by My Spirit…
Who are you, O great mountain?
Before Zerubbabel you shall become a plain!
And he shall bring forth the capstone
With shouts of ‘Grace, grace to it!’ ” (Zech 4:6–7)
6不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈方能成事。
7大山哪，你算甚麼呢？在所羅巴伯面前，你必成為平地。
他必搬出一塊石頭，安在殿頂上。
人且大聲歡呼說：願恩惠恩惠歸與這殿（殿：或譯石）！
(亞 4：6-7)
Looking at the trajectory of the apostolic church’s rise and fall,
some may wonder whether the True Jesus Church will also and eventually fall away from the truth.
The answer is that we will not if we are truly the continuation of the work of the eschatological Zerubbabel
—Jesus Christ
—building on the very foundation He laid when He first established His church (Eph 2:20).
Since the gospel of salvation we preach
is the very “faith which was once for all delivered to the saints” (Jude 3),
then we can claim the Scripture saying:
“The hands of Zerubbabel have laid the foundation of this temple;
his hands shall also finish it” (Zech 4:9)!
看著使徒教會興衰的軌跡，
有些人可能會猜測，真耶穌教會是否也會，且最終脫離真理。
答案是，如果我們是真正末世所羅巴伯的工作延續，就不會脫離
-耶穌基督
-會立在同樣的的基礎之上，與以前祂一開始祂建立教會的時候所立的同樣基礎（弗 2:20）。
因為我們傳揚的救世福音，
正就是那同樣的信仰，“這信仰是那麼一次，就完完整整地傳遞給了眾聖徒”（猶 3），
那麼我們就可以聲稱聖經：
”9所羅巴伯的手立了這殿的根基，他的手也必完成這工，”
（亞 4：9）！
小頁 markvmax@hotmail.com
歡迎主內同靈來信加入翻譯
Manna 嗎哪 56 (1)