末世论_31 后千禧年论（续）；死人复活
Louis Berkhof，Doctrine of last things，Session 31
伯克富系统神学末世论第三十一讲
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
上一讲我们开始讲，后千禧年派有两种的。一种是比较老旧的，第二种比较后期的呢，是有一种的社会福音跟进化论的味道的。其中一位支持者“Shirley Jackson Case”说：“我们当然要自己担起责任来，为我们自己带来我们的千禧年。因为上帝在我们里面运行，世界里面运行，为要成就他的美意。”
好，我们在这里继续。
And he himself gives the answer in the following paragraphs:这位“Case”是自己回答自己的问题的，他这样说：“The course of history exhibits one long process of evolving struggle历史的进程展示出一个漫长的、进化的、挣扎的过程，by which humanity as a whole rises constantly higher in the scale of civilization and attainment，透过这个过程呢，人类不断地提升到更高的文明、更高成就的水平，bettering its condition from time to time through its greater skill and industry.借着自己的技巧跟勤劳，不断地在不同的时段改善人类的情况的。Viewed in the long perspective of the ages，从这个漫长的、世世代代的角度来看，man’s career has been one of actual ascent. 人类的故事是一个逐渐具体提升的故事。Instead of growing worse，the world is found to be constantly growing better . . .世界不是越来越差，世界是越来越好。请记得，这个是比较早期的社会福音、自由派的神学，还没有经过两次的世界大战，对西方社会还是非常乐观的。
我们继续来看。Since history and science show that betterment is always the result of achievement，既然历史和科学证明，人类都是因为自己的成就带来更美好的世界，man learns to surmise that evils still unconquered are to be eliminated by strenuous effort and gradual reform rather than by the catastrophic intervention of Deity. . . .人就学到要推测说，还没有克服的邪恶呢，是借着自己的努力而排除，借着不断的改革而排除，而不是借着上帝介入一种的什么灾难性的改变。
Disease is to be cured or prevented by the physician’s skill，病痛是借着医生的技巧医好，或者是预防，society’s ills are to be remedied by education and legislation，那么社会的疾病呢，就是用教育和立法来改善，and international disasters are to be averted by establishing new standards and new methods for dealing with the problems involved.而国际性的灾难怎么避免呢？就是透过设立一些新的标准、新的方法来处理这里所牵涉到的问题。In short，the ills of life are to be cured by a gradual process of remedial treatment rather than by a sudden annihilation.”简言之，人生的难题就是透过一个逐渐的、补救性的处理的过程来医好，而不是透过一次过突然的灭亡。（“Case”的话语到这里结束。）
These quotations are quite characteristic of a great deal of present day Postmillennialism，这里的引文呢，就很典型地代表着今天很多的后千禧年派的人士，and it is no wonder that the Premillenarians react against it.毫不奇怪地，前千禧年派人士呢，是对此有非常负面的反应。
2.OBJECTIONS TO POSTMILIENNIALISM.反对后千禧年派的理由。
There are some very serious objections to the Postmillennial theory.面对后千禧年论的理论，我们会提出一些非常严重的反对理由的。
A.第一个反对的理由。
The fundamental idea of the doctrine，that the whole world will gradually be won for Christ，后千禧年派最基本的概念，就是整个世界是不断地、逐渐地被基督的福音得着，that the life of all nations will in course of time be transformed by the gospel，而万国的生活迟早会由福音来改变，that righteousness and peace will reign supreme，世界上充满着太平和公义，这些都要成为主导性的势力，and that the blessings of the Spirit will be poured out in richer abundance than before，圣灵所赐的福，会越来越丰富地倾倒出来，so that the Church will experience a season of unexampled prosperity just before the coming of the Lord，以致于教会就在基督回来之前会经历到一段前所未有的兴旺的时期。— is’ not in harmony with the picture of the end of the ages found in Scripture. 这个整个的概念呢，不符合圣经里面所讲的历史的终结的一个的描绘。
The Bible teaches indeed that没有错，圣经这样教导说，the gospel will spread throughout the world福音是传遍世界的，and will exercise a beneficent influence，而对人类会带来一些正面的影响力，but does not lead us to expect the conversion of the world，either in this or in a coming age.但是圣经没有让我们期待，不论在这个世代或者未来的世代，整个世界会悔改归正。It stresses the fact that圣经所强调的事实乃是说，the time immediately preceding the end will be a time of great apostasy，of tribulation and persecution，在末日之前的那段时期，是大背道、大灾难和大逼迫的时代，a time when the faith of many will wax cold，这段时期，很多人的信心会冷淡，and when they who are loyal to Christ will be subjected to bitter sufferings，那些忠于基督的人呢，会受到各种的苦难。and will in some cases even seal their confession with their blood，甚至乎有些的人呢，他们要流血、殉道。 Matt. 24:6-14，马太二十四章6到14节，21，22;还有21节、22节；Luke 18:8; 路加十八章8节；21:25-28;路加二十一章25到28节； II Thess. 2:3-12;帖撒罗尼迦后书二章3到12节；II Tim. 3:1-6; 提摩太后书三章1到6节；Rev. 13.启示录十三章。
Postmillennialists，of course，cannot very well ignore entirely what is said about the apostasy and the tribulation that will mark the end of history，当然，后千禧年派人士呢，不能够完全忽略圣经所说的，就是在历史终结的时候，有大背道和大灾难，but they minimize it 但是他们会把这个缩到最小，and represent it as predicting an apostasy and a tribulation on a small scale，他们认为，圣经所讲的是预言着一个小规模的背道和灾难，which will not affect the main course of the religious’ life. 不会影响到敬虔人士的主流的生活的。Their expectation of a glorious condition of the Church in the end，is based on passages which contain a figurative description，either of the gospel dispensation as a whole，or of the perfect bliss of the external Kingdom of Jesus Christ.他们期待着一个最后最后教会一种的荣耀的状态，是根据一些的圣经的经文呢，事实上圣经的经文是一种喻意的描述，描述着整个福音时代，或者描述到耶稣基督外在国度的那种的完全的福乐。
B.第二个反对后千禧年派的理由。
The related idea，另外一个有关的概念就是，that the present age will not end in a great cataclysmic change，目前的这个世代，并不是在一个巨大的改变这样子的终结的，but will pass almost imperceptibly into the coming age，is equally un-Scriptural.现今的世代呢，是差不多人没有注意到就进入到未来的世代，这个同样地是不符合圣经的。The Bible teaches us very explicitly圣经明说地教导我们说，that a catastrophe，一个大的灾难，a special intervention of God，上帝特别的介入，will bring the rule of Satan on earth to an end，这样子使撒旦在地上的掌权终结，and will usher in the Kingdom that cannot be shaken，就带来了一个不能摇动的国度的。Matt. 24:29-31，35-44;马太二十四章29到31节，35到44节；Heb. 12:26，27;希伯来书十二章26到27节；II Pet. 3:10-13.彼得后书三章10到13节。
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There will be a crisis，a change so great将来会有一个那么大的危机和改变，that it can be called “the regeneration，”圣经称它为万物的复兴或者更新（regeneration），Matt. 19:28.马太十九章28节。No more than believers are progressively sanctified in this life until they are practically ready to pass，without much more change，into heaven，will the world gradually be purified and thus’ made ready to enter upon the next stage. 正如信徒们在今生不是逐渐地成圣，直到他们不晓得怎么改变呢，就准备好进入到下一个阶段，进入到天堂；同样地，世界也不会逐渐地越来越洁净，这样子预备好，进入到下一个阶段，不是如此的。
Just as believers must still undergo a great change at death，正如信徒们必须在死的时候要经历一个大的改变，so must the world suffer a tremendous change when the end comes.同样地，这个世界到末日来的时候也需要经历到一个很大的改变。There will be a new heaven and a new earth. 将要来的是一个新天和新地的。Rev. 21:1.启示录二十一章1节。
C.第三个反对后千禧年派的理由。
The modern idea that natural evolution and the efforts of man in the field of education，of social reform，and of legislation，will gradually bring in the perfect reign of the Christian spirit ，现代人的概念就是，自然的进化和人的努力，在教育、社会改革和立法的努力呢，就逐渐带来一个基督教的精神完全的统治呢，conflicts with everything that the Word of God teaches on this point.与上帝的话语在这方面的教导是完全冲突的。It is not the work of man ，but the work of God to bring in the glorious Kingdom of God. 带来上帝荣耀国度的不是人的作为，乃是上帝的作为。
This Kingdom cannot be established by natural but only by supernatural means.国度不可能是透过自然的方法设立的，完全是借着超自然的方法而设立的。It is the reign of God，这个是上帝的统治，established and acknowledged in the hearts o f His people ，上帝的统治是在他的子民的心中所设立，也是在他的子民心中所承认的，and this reign can never be made effective by purely natural means.上帝的统治不可能透过完全自然的方法生效。Civilization without regeneration，人类的文明还没有重生，without a supernatural change of the heart，没有人心的超自然的改变，will never bring in a millennium，永远不会带来千禧年，an effective and glorious rule of Jesus Christ.永远不会带来耶稣基督有效的、荣耀的统治的。
It would seem that the experiences of the last quarter o f a century should have forced this truth upon the modern man . 我们以为，过去二三十年的经验应该把这个真理会让现代人正视。The highly vaunted development of man has not yet brought us in sight of the millennium.人所自夸的自我发展，还没有带来千禧年。
Chapter III. The Resurrection of the Dead
第三章 死人的复活
The discussion of the second advent of Christ naturally leads on to a consideration of its concomitants.当我们讨论到基督的再来的时候，很自然就引进到那些与基督再来同时发生的事情。Foremost among these is the resurrection of the dead or，as it is sometimes called，”the resurrection of the flesh.”这方面最重要的就是，死人复活或者肉体的复活。
A.The Doctrine of the Resurrection in History.在教会历史上复活的教义。
In the days of Jesus there was a difference of opinion among the Jews respecting the resurrection.耶稣在地上的时候，在犹太人中间有着不同的关于复活的看法。While the Pharisees believed in it，the Sadducees did not，虽然法利赛人相信，会有复活；撒都该人是不相信的。Matt. 22:23; （马太福音二十二章23节）；Acts 23:8.（使徒行传二十三章8节）。When Paul spoke of it at Athens，使徒保罗在雅典讲话的时候，提到复活的时候，he met with mockery，人们就嗤笑他。Acts 17:32.（使徒行传十七章32节）。
Some of the Corinthians denied it，某些哥林多人不相信复活，I Cor. 15，（哥林多前书十五章），and Hymenaeus and Phyletus，regarding it as something purely spiritual，asserted that it was already a matter of history，II Tim. 2:18.在提摩太后书第二章第18节，这两个人他们说复活的事已经过去了。Celsus，沙尔苏斯，one of the earliest opponents of Christianity，他是最早反对基督教的人士之一，made especially this doctrine the butt of ridicule; 特别渺视复活的教义；and the Gnostics，who regarded matter as inherently evil，诺斯底主义的人士呢，他们相信物质本质上是邪恶的，naturally rejected it.当然自然地就拒绝相信身体复活了。
Origen俄利根defended the doctrine over against the Gnostics’ and Celsus，维护复活的教义，反驳诺斯底主义和反驳沙尔苏斯的，but yet did not believe that the very body which was deposited in the grave would be raised up. 但是还不相信进到坟墓的那个身体会复活的。He described the body of the resurrection as a new，refined，and spiritualized body.俄利根这样描述，将来复活的身体是一个新的、更加细腻的、属灵的身体。While some of the early Christian Fathers shared his view，某些早期的基督教教父与俄利根持同样的看法的，the majority of them stressed the identity of the present body and the body of the resurrection.但是呢，大部分的教父们强调着现今的身体和将来复活的身体是同一个身体。
The Church already in the Apostolic Confession expressed its belief in the resurrection of the flesh (sarkos). 教会早在使徒信经就表达相信身体复活的。Augustine was at first inclined to agree with Origen奥古斯丁早期比较倾向于俄利根的看法，but later on adopted the prevalent view，但是后来他就采取了大部分人士的观点，though he did not deem it necessary to believe that the present differences of size and stature would continue in the life to come.不过，他觉得不必相信目前不同的人有不同的大小等等，在来生也是一样的。Jerome耶柔米 insisted strongly on the identity of the present and the future body. 坚持说，现今的身体跟将来的身体是同一个身体。
The East，东方的教会呢，represented by such men as the two Gregories，Chrysostom，and John of Damascus，他们的代表人物有：两个贵格利、金嗓子和大马色的约翰，manifested a tendency to adopt a more spiritual view of the resurrection than the West.比较西方的教会来说，他们比较有一个倾向，看复活是一个属灵的复活。Those who believed in a coming millennium spoke of a double resurrection，那么，那些相信未来还有千禧年的人士呢，他们相信有一个双重的复活，that of the righteous at the beginning，and that of the wicked at the end of the millennial reign. 首先是义人的复活，在一千年的开始，然后，恶人的复活在千禧年结束的时候。
During the Middle Ages到了中世纪的时候，the Scholastics speculated a great deal about the body of the resurrection，经院主义人士呢，在复活的身体这方面做很多的猜测，but their speculations are mostly fanciful and of little value.他们的猜测一般都是虚幻的，没有什么价值。Thomas Aquinas阿奎那，especially seemed to have special information about the nature of the resurrection body，他特别好像有一些关于复活身体的本质一些的特殊的资料，and about the order and manner of the resurrection.特别对于复活的次序和方式好像有一些秘密的资料。
The theologians of the period of the Reformation were generally agreed that the body of the resurrection would be identical with the present body.宗教改革时期的神学家一般都同意说，将来复活的身体与今天的身体是同一个身体。All the great Confessions of the Church represent the general resurrection as simultaneous with the second coming of Christ，the final judgment and the end of the world.教会所有伟大的信仰告白都认为，人类的复活是同时与基督的再来、末后的审判和世界的末了同时发生的。They do not separate any of these events，他们不会把这些事件分开，such as the resurrection of the righteous and that of the wicked，例如说，他们不会把“义人的复活”跟“恶人的复活”分开，and the coming of Christ and the end of the world，by a period of a thousand years. 或者说，基督的再来和世界的末了用一千年来分开。
The Premillenarians，on the other hand，insist on such a separation. 但是，前千禧年论者呢，就坚持有这样子一千年的分开的。Under the influence of Rationalism and with the advance of the physical sciences有着理性主义的影响和自然科学的兴起，some of the difficulties with which the doctrine of the resurrection is burdened were accentuated，复活这个教义所带来的一些困难呢，就好像越来越严重，and as a result modern religious liberalism denies the resurrection of the flesh，以致于现代的宗教的自由派就否认身体会复活。and explains the Scriptural representations of it as a figurative representation of the idea that the full human personality will continue to exist after death.他们就认为呢，圣经讲到复活只不过是喻意的，是要讲一个概念，就是人的完全的性格会在死之后继续存在就是了。
B.Scriptural Proof for the Resurrection.下面B的部分要讲到关于复活的经文的根据。
我们下一讲继续讲。
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