末世论_33死人复活 （续）
Louis Berkhof，Doctrine of last things，Session 33
伯克富系统神学末世论第三十三讲
主讲：林慈信牧师_校对：刘加立弟兄_英文：陈弟兄_中文：自由的荣耀弟兄
我们继续讲伯克富怎么看“复活”，就是将来的复活的性质，第4点。
4.IT IS A RESURRECTION OF UNEQUAL IMPORT FOR THE JUST AND THE UNJUST. 复活对义人和恶人来说意义不是同等的。
Breckenridge伯克富这里引用“Breckenridge”这位学者的立场，然后他会有批判的。
Breckenridge quotes I Cor. 15:22 to prove that the resurrection of both saints and sinners was purchased by Christ.“Breckenridge”引用哥林多前书十五章22节去证明圣徒和罪人的复活都是基督所买赎的或者买来的。
下面是伯克富的批判。
But it can hardly be denied that the second “all” in that passage is general only in the sense of “all who are in Christ.”可是毫无疑问地，我们不能够否认，这节经文的第二个“众人”是有它的普遍性，只是指所有在基督里的人的。
I Cor. 15:22哥林多前书十五章22节：在亚当里众人都死了。照样，在基督里众人也都要复活。（第二个“众人”只是指在基督里的众人。）
The resurrection is represented there as resulting from a vital union with Christ.在这节经文里面，复活是缘自与基督有生命上的联合（a vital union） 。But，surely，only believers stand in such a living relation to Him.但是肯定的是，唯有信徒们才与基督有这种的生命上的联系和地位。The resurrection of the wicked cannot be regarded as a blessing merited by the mediatorial work of Christ，though it is connected with this indirectly. 恶人的复活，不可能被认为是基督作为中保的大工所赚来的福份，虽然恶人的复活间接地与基督的救赎大工有关。
It is a necessary result of postponing the execution of the sentence of death on man，which made the work of redemption possible. 恶人将来的复活，是一个必然的后果，因为上帝延迟了向人类执行死刑，这样子就让救赎的事工有可能的施行。The postponement resulted in the comparative separation of temporal and eternal death，and in the existence of an intermediate state. 这个的延迟的结果就是，今生的死和永死之间在比较上是分开了，然后有一个中介状态，就是人死之后复活之前的一个中介状态。
Under these circumstances it becomes necessary to raise the wicked from the dead,在这种情况之下，就必须要使恶人从死里复活，in order that death in its widest extent and in all its weight might be imposed on them.好叫恶人会承受到死亡，在死亡的最宽的程度上，在死亡最沉重的重量上，都要施压在恶人的身上的。Their resurrection is not an act of redemption，but of sovereign justice，on the part of God.恶人的复活不是上帝救赎的作为，乃是上帝他那一方的主权的、公义的作为。The resurrection of the just and the unjust have this in common,那么义人跟恶人的复活有一点是共通的，that in both bodies and souls are re-united. 就是，不论是恶人或者是义人呢，他们的身体跟灵魂再次联合起来。
But in the case of the former this results in perfect life,但是在义人的案子上呢，这个联合的结果就是一个完全的、没有瑕疵的生命，while in the case of the latter it issues in the extreme penalty of death，而在恶人的身上结果就是一个惩罚的极刑，John 5:28,29。
D.The Time of the Resurrection.复活的第四个主题：复活的时间。
1.THE PREMILLENNIAL VIEW RESPECTING THE TIME OF THE RESURRECTION. 前千禧年论者对复活的时间的观点。
2.下面还有第二，圣经所指出的，关于复活的时候的教导。
第1点：前千禧年论者的看法。
It is the common opinion among Premillenarians that the resurrection of the saints will be separated by a thousand years from that of the wicked. 前千禧年论者一般的意见，就是圣徒们的复活与恶人的复活之间是隔了一千年的。They almost seem to regard it as an axiomatic truth他们差不多认为这是一个前设，前提性的真理，that these two classes cannot possibly arise at the same time.这个前设就是，这两类的人不可能同时复活的。And not only that,不单如此，but the type of Premillennialism which is now dominant，with its theory of a twofold second coming of Christ，feels the need of positing a third resurrection. 目前最普遍的前千禧年论，就是包含了一个基督两次再来的理论的这种的前千禧年派，他们感觉到需要再设立一个第三个复活。
第一，All the saints of former dispensations and of the present dispensation are raised up at the parousia or the coming of the Lord.所有过去时代的圣徒和目前这个时代的圣徒，在主再来parousia的时候都复活了。Those still alive at that time are changed in a moment，in the twinkling of an eye. 那些当时还活着的人呢，就在一刻钟就被改变了。第二，But in the seven years that follow the parousia many other saints die,但是在主再来之后那七年里面，还有很多的圣徒会死的，especially in the great tribulation.特别是在大灾难的时期，These must also be raised up,这些人也必须被复活，and their resurrection will occur at the revelation of the day of the Lord，seven years after the parousia.这些人的复活，就是七年之后，在主显现的日子的时候。
But even at this point Premillenarians cannot very well stop.但是讲到这里呢，前千禧年论者还不能停下来。Since the resurrection at the end of the world is reserved for the wicked,既然世界末日的时候的复活是留给恶人的，there must be another resurrection of the saints who die during the millennium,那么就必须要有另外一次那些在千禧年之间死的圣徒们的复活，which precedes that of the wicked,而这又是在恶人复活之前，for the two cannot be raised up at the same time.因为两类人不能够同时复活的。
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2.SCRIPTURAL INDICATIONS AS TO THE TIME OF THE RESURRECTION. 圣经所指出的复活的时候。
According to Scripture the resurrection of the dead coincides with the parousia，with the revelation or the day of the Lord，and with the end of the world，and will immediately precede the general and final judgment.根据圣经，死人复活是与基督再来同时发生，与主显现的日子同时发生，与世界末日同时发生，然后马上就带来全人类的最后的审判的。 It certainly does not favor the premillennial distinctions with respect to this doctrine.圣经肯定不支持前千禧年派对复活的区分。In several places it represents the resurrection of the righteous and that of the wicked as contemporaneous,有些的经文讲义人的复活与恶人的复活是同时的，Dan. 12:2;（但以理书十二章2节）；John 5:28,29; （约翰福音第五章28，29节）；Acts 24:15 ; （使徒行传二十四章15节）；Rev. 20:13-15. （启示录二十章13到15节）。
All of these passages speak of the resurrection as a single event所有这些经文都说，复活是一件的事件，and do not contain the slightest indication that the resurrection of the righteous and that of the wicked will be separated by a period of a thousand years.一点都没有指出，义人的复活与恶人的复活之间是隔了一千年的。But this is not all that can be said in favor of the idea that the two coincide.我们说到义人跟恶人的复活是同时发生呢，圣经还不仅仅讲这么一点点而已。 In John 5:21-29在约翰福音5章21到29节，Jesus combines the thought of the resurrection，including the resurrection of the righteous，with the thought of the judgment，including the judgment of the wicked. 耶稣把复活与审判连在一起讲的，复活是包括义人的复活，审判包含了恶人的审判。
Moreover，不但如此，II Thess. 1:7-10 clearly represents the parousia (vs. 10)，the revelation (vs. 7) ，and the judgment of the wicked (vs. 8,9) as coinciding. 不但如此，帖撒罗尼迦后书第一章7到10节清楚地表达出，主的再来（10节）、主的显现（7节）和对恶人的审判（8、9节）是同时发生的。 If that is not the case,若不是这样，language would seem to have lost its meaning.帖撒罗尼迦第一章对话语就好像没有意义了。Furthermore，再者，the resurrection of believers is directly connected with the second coming of the Lord信徒们的复活是直接与主第二次来连在一起的，in I Cor. 15:23;（哥林多前书十五章23节）；Phil. 3:20,21;（腓立比书三章20到21节）；and I Thess. 4:16,（帖撒罗尼迦前书四章16节）。but it is also represented as occurring at the end of the world，但是信徒们的复活，圣经说，也是在世界的末日发生的，John 6:39,40,44,54（约翰福音第六章39，40，44，54节）or at the last day.或者说是在末日，最后那个日子发生的。
That means that believers are raised up at the last day，and that the last day is also the day of the coming of the Lord. 这里的意思就是说，信徒们是在末日被复活的，而这个末日就是主再来的日子。Their resurrection does not precede the end by a period of a thousand years.信徒们的复活并不是在世界末日之前的一千年的。Happily，there are several Premillenarians who do not accept the theory of a threefold resurrection,幸好，某一些的前千禧年论者不接受三次复活的理论，but who nevertheless cling to the doctrine of a double resurrection.但是，他们仍然抓住一个两次复活的理论的。
3.CONSIDERATION OF THE ARGUMENTS FOR A DOUBLE RESURRECTION. 现在我们来考虑对两次复活的论点。
- A. Great emphasis is placed on the fact that Scripture，while speaking in general of the resurrection ton nekron，that is，”of the dead,” repeatedly refers to the resurrection of believers as a resurrection ek nekron，that is，”out of the dead.”前千禧年派常常会强调一件事实，就是当圣经说到复活的时候，是说到死人的复活，resurrection of the dead，但是，多次提到信徒们的复活，是从死里的复活，out of the dead，ek nekron。Premillenarians render this expression，”from among the dead,” So that it would imply that many dead still remain in the grave.前千禧年是怎么解释这个从死人中复活呢？他们认为有一个含义，就是仍然有很多死去的人留在坟墓中的。
Lightfoot also asserts that this expression refers to the resurrection of believers,“Lightfoot”也认为，这个表述（就是“从死人中复活”）是指信徒们的复活的。but Kennedy says,但是“Kennedy”这样说，”There is absolutely no evidence for this definite assertion.” 完全没有证据支持这个确定的宣称的。This is also the conclusion to which Dr. Vos comes after a careful study of the relevant passages.霍志恒博士经过严谨地研究这些有关的经文之后，所得到的结论也是一样的。In general it may be said 我们可以一般性地这样说，that the assumption that the expression he anastasis ek nekron should be rendered “the resurrection from among the dead,” is entirely gratuitous.假如我们假设，从死人中复活anastasis ek nekron，就是从死人中间复活出来，还有一些没有复活的话，这种的假设是完全多余的。The standard lexicons know nothing of such a rendering;标准的希腊文的字典从来没有这样子的说法。and Cremer-Koegel interprets the expression to mean ” “Cremer-Koegel”这样来解释这个表述的方法，from the state of the dead,”从死亡的状态中复活，and this would seem to be the most natural interpretation.这个解释应该是最自然的。It should be noted that Paul uses the terms interchangeably in I Cor. 15.我们需要注意到保罗在哥林多前书第十五章，两种的说法是交替地来使用的。Though speaking of the resurrection of believers only，he evidently does not seek to stress the fact that this is of a specific character，for he uses the more general term repeatedly，虽然使徒保罗在这里只是论到信徒们的复活，但是他没有强调说这个有一个什么特性，因为他也会用那个一般性的说法的，多次这样讲，resurrection of the dead，I Cor. 15:12,13,21,42.（哥林多前书十五章12，13，21，42节）。
- B. Premillenarians also appeal to certain specific expressions，such as “a better resurrection,” 11:35，”the resurrection of life,” John 5:29，”the resurrection of the just,” Luke 14:14，and “the resurrection of the dead in Christ,”前千禧年论者也会诉诸圣经一些特别的说法，比如说“更好的复活”（希伯来书十一章35节），“生命的复活”（约翰福音五章29节），“义人的复活”（路加福音十四章14节），还有“在基督里死了的人的复活”（帖撒罗尼迦前书四章16节），— all of which refer to the resurrection of believers only. 这好几种的说法都仅仅是指信徒们的复活的。These expressions seem to set that resurrection off as something apart. 这种的表述好像把这种的复活是分别出来的。
下面是伯克富的批判。
But these passages merely prove但是这些经文只不过证明，that the Bible distinguishes the resurrection of the righteous from that of the wicked只不过证明圣经会区分出义人的复活和恶人的复活，and afford no proof whatsoever that there will be two resurrections,从来没有证明有两次的复活，separated from each other by a period of a thousand years.两者之间隔了一千年的，圣经没有这样证明的。The resurrection of the people of God differs from that of unbelievers in its moving principle，in its essential nature，and in its final issue,上帝子民的复活与非信徒的复活不同，是在于他们的那个动力不同，他们的本质上的特性不同和他们最后的结果不同。and can therefore very well be represented as something distinctive and to be desired far above the resurrection of the wicked. 所以就很明显地圣经可以说，这个是一个有特点的复活，也是应该爱慕的，远远高过恶人的复活。The former does，and the latter does not，deliver men from the power of death. 前者（就是义人的复活、信徒的复活）救他们脱离死的权势，后者（恶人的复活）没有这方面的拯救。 In spite of their resurrection unbelievers remain in the state of death.虽然他们要复活，非信徒仍然是停留在死亡的状态中的。
- C. One of the principal proof passages of the Premillenarians for a double resurrection is found in I Cor. 15:22-24:前千禧年派要证明两次的复活所用的最主要的经文证据，就是在哥林多前书十五章22到24节，经文这样说的：在亚当里众人都死了，照样，在基督里众人也都要复活。但各人是按着自己的次序复活，初熟的果子是基督，以后在他来的时候，是那些属基督的。再后，末期到了，那时基督既将一切执政的、掌权的、有能的都毁灭了，就把国交与父上帝。
In this passage they find three stages of the resurrection indicated,他们在这段经文找到复活的三个阶段，namely，就是：
(1) the resurrection of Christ; 第一，基督的复活；
(2) the resurrection of believers; 第二，信徒们的复活；
(3) the end of the resurrection，that is the resurrection of the wicked. 就是按照他们的解释，最后的复活就是恶人的复活。
Silver puts it rather picturesquely:“Silver”这个学者很形像化地这样来形容它：”In the resurrection Christ and many saints who rise in and around Jerusalem appear as the first band. 在整个复活的事情中，基督和很多圣徒在耶路撒冷附近，他们复活了，他们就是第一群复活的人。More than 1900 years afterwards在一千九百多年之后，’they that are Christ’s，at His coming’ appear as the second band.属基督的在他再来的时候就出现了，他们是第二群复活的人。’Then,’ but not immediately，’cometh the end’ (verse 24) ，然后，不是马上，末期就到了（第24节），就是复活的群众只有一群，好像一群孤苦伶丁的被造物一样。
It will be noted that the idea “not immediately” is carried into the text. 请注意，“不是马上”这个概念呢，是他们读进去经文的。我们下一讲继续来讲，前千禧年派是怎么去解释哥林多前书十五章22到24节，就解出一个三次的复活出来。
下面也有伯克富对这个的批判，我们下一讲继续。
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