末世论_30 前千禧年论（续）；后千禧年论
Louis Berkhof，Doctrine of last things，Session 30
伯克富系统神学末世论第三十讲
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
我们来到反对前千禧年论的理由，第四个理由，D。
There is no positive Scriptural foundation whatsoever for the Premillennial view of a double，or even a three- or fourfold resurrection，as their theory requires，圣经没有正面的根据支持前千禧年论者的观点，他们说到复活有两次，甚至乎三个或者四个，这个是他们的理论里面必需的成分。nor for spreading the last judgment over a period of a thousand years by dividing it into three judgments. 也没有任何圣经的根据支持他们，把最后的审判分散在1000年里。他们把最后的审判分为三次不同的审判。
It is，to say the least，very dubious that the words，”This is the first resurrection” in Rev. 20:5，refer to a physical resurrection. 我们至少可以说，启示录二十章第5节，这是第一个复活，假如说，这个是指一个身体的复活呢，是非常可疑的。The context does not necessitate，nor even favor this view.从上下文来看，这个观点说第一次的复活是身体复活呢，是不必做这个结论的，甚至乎经文并不支持。What might seem to favor the theory of a double resurrection，is the fact that那么，有什么事实，好像是支持这个两次的复活的理论呢？是这个事实，the apostles often speak of the resurrection of believers only，and do not refer to that of the wicked at all.是因为使徒们常常论到信徒们的复活，就是唯有信徒们的复活，也没有指恶人的复活。
But this is due to the fact that伯克富的解释是，但是为什么是这样子呢？因为有一件事实，they are writing to the churches of Jesus Christ，他们写书信和福音书等等呢，是写给耶稣基督的众教会的，to the connections in which they bring up the subject of the resurrection，还有，他们在什么情况之下提到“复活”这个题目，and to the fact that they desire to stress the soteriological aspect of it，还有，他们讲到“复活”的时候呢，他们要强调的是复活的救赎的层面。参考哥林多前书十五章；帖撒罗尼迦前书四章13－18节。
Other passages clearly speak of the resurrection of the righteous and that of the wicked in a single breath，其他经文很清楚地是一次、一气呵成地说到义人的复活和恶人的复活的。Dan. 12:2;但以理书十二章2节；John 5:28，29;约翰福音五章28、29节；使徒行传二十四章15节。We shall consider this matter further in the following chapter.在下一章呢，我们会进一步讨论这个问题的。
E.第五个反对前千禧年论的理由。
The Premillennial theory entangles itself in all kinds of insuperable difficulties’ with its doctrine of the millennium. 前千禧年论者的千禧年说呢，纠缠在各种的不能克服的困难中。
It is impossible to understand how a part of the old earth and of sinful humanity can exist alongside of a part of the new earth and of a humanity that is glorified.我们差不多完全不可能去理解，旧的地球的一部分，还有罪人人类的一部分，可以同时与新地（“新天新地”的“新地”）的一部分和被荣耀的人的一部分并存在同一个世界。How can perfect saints in glorified bodies have communion with sinners in the flesh. 那些穿上荣耀的身体的、已经完全的圣徒们，怎么可能与那些仍然活在肉体中的罪人有交通呢？
How can glorified saints live in this sin-laden atmosphere and amid scenes of death and decay?被荣耀的圣徒们，怎么可能在这种的充满着罪的环境中生活，周遭都是死亡和腐败呢？How can the Lord of glory，the glorified Christ，establish His throne on earth as long as it has not yet been renewed.大地还没有更新之前，荣耀的主，就是荣耀的耶稣基督，怎么能够在地上设立他的宝座呢？The twenty-first chapter of Revelation informs us that 启示录二十一章告诉我们，God and the Church of the redeemed will take up their dwelling-place on earth after heaven and earth have been renewed;告诉我们，在天和地都更新之后，上帝和被救赎的教会，就会在地上住在他们的居所。how then can it be maintained that Christ and the saints will dwell there a thousand years before this renewal.所以，我们怎么可能坚持说，基督和圣徒们在这个更新之前呢，会有1000年活在这个地上呢？How will sinners and saints in the flesh be able to stand in the presence of the glorified Christ，seeing that even Paul and John were completely overwhelmed by the vision of Him，活在肉体中的罪人和圣徒们怎么可能站在荣耀的基督的面前呢？因为我们看到连保罗跟约翰看到基督的形象的时候，都完全被占有了。Acts 26:12-14;使徒行传二十六章12到14节；Rev. 1:17启示录一章17节。
Beet truly says:学者“Beet”说得对，”We cannot conceive mingled together on the same planet some who have yet to die and others who have passed through death and will die no more. 我们不可能这样想像，在同一个地球上，有两种人混杂在一起，一种还没有死，另外一种已经经过死亡，也以后永不会再死的。Such confusion of the present age with the age to come is in the last degree unlikely.”这种的把现今的世代和将要来的世代的混乱呢，至少我们会说是非常不可能的。And Brown calls out: 另外一位学者Brown这样子喊叫说： “What a mongrel state of things is this! 这个是怎么一种的杂乱的情况！What an abhorred mixture of things totally inconsistent with each other!”一些彼此完全不一致的事情怎么能够同时混在一起呢？这是令人憎恶的。
F.第六个反对的理由。
The only Scriptural basis for this theory is Rev. 20:1-6，after an Old Testament content has been poured into it. 这个前千禧年论的理论，唯一的圣经根据，就是启示录二十章第1到第6节。不过，先要把旧约的内容注入到这段经文，才能够算是所谓圣经的根据的。
This is a very precarious basis for various reasons. 这样做是非常危险的，理由有好几个，一共六个。
- This passage occurs in a highly symbolical book 启示录二十章1到6节，是在一个非常象征性的书卷里面出现的，and is admittedly very obscure，大家都承认它的意义是非常不清楚的，as may be inferred from the different interpretations of it.我们可以看到，各种不同的对启示录的解释呢，就可以做出这个推论。
- The literal interpretation of this passage，as given by the Premillenarians，leads to a view that finds no support elsewhere in Scripture，假如是字义地来解释这段经文呢，就好像前千禧年论者这样做呢，就导致一种的观点，这是其他经文完全不支持的，but is even contradicted by the rest of the New Testament.甚至乎我们可以说，圣经其它的书卷呢，是与它矛盾的。This is a fatal objection.我们这个反对理由是致命的。Sound exegesis requires that the obscure passages of Scripture be read in the light of the clearer ones，and not vice versa. 正确的解经要求我们用比较明显的经文来解释比较不清楚的经文，不是用反过来的方法。
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- 第三个原因为什么说这个很危险。Even the literal interpretation of the Premillenarians is not consistently literal，就算是前千禧年论者，他们的字义解经也不是一致性的字义的，for it makes the chain in verse 1 and consequently also the binding of verse 2 figurative，因为，他们会解释第一节的锁链跟第二节的捆绑是寓意的，often conceives of the thousand years as a long but undefined period，他们往往认为，这个1000年是一个很长，但是不确定的有多长的一段时间，and changes the souls of verse 4 into resurrection saints.又把第四节的“灵魂”改成复活的圣徒们。
- The passage，strictly speaking，does not say that the classes referred to (the martyr saints and those who did not worship the beast) were raised up from the dead，严格来说，这段经言语并没有说，经文所指的不同类的人，就是那些殉道的圣徒们和那些没有拜那个兽的人，是从死里复活的，but simply that 这段经文只不过说，they lived and reigned with Christ.只不过说，他们活着，与基督活着，与基督作王。And this living and reigning with Christ这个与基督生活，与基督作王， is said to constitute the first resurrection.经文说，这个就是第一次的复活。
- 第五个理由为什么这个很危险。There is absolutely no indication in these verses这几节经文完全没有指出，that Christ and His saints are seen ruling on the earth.完全没有指出，基督和他的圣徒们在地上作王。In the light of such passages as 4:4; 6:9，it is far more likely that the scene is laid in heaven.从启示录第四章第4节和启示录第六章第9节这个角度来看呢，更加可能的是，这个场景是在天上。
- 最后第六个理由为什么这个很危险。It also deserves notice that我们也必须要注意到，the passage makes no mention whatsoever of Palestine，of Jerusalem，of the temple，and of the Jews，这段经文完全没有提到巴勒斯坦、耶路撒冷、圣殿和犹太人，the natural citizens of the millennial kingdom.就是那些千禧年国度里面自然的国民。There is not a single hint that these are in any way concerned with this reign of a thousand years.这段经文一点都没有暗示到，这些就是巴勒斯坦、耶路撒冷、圣殿、犹太人等等，是在讲1000年的作王的。For a detailed interpretation of this passage from the Amillennial point of view假如我们要从无千禧年派的观点来仔细地解释这段经文呢，we refer to Kuyper，Bavinck，De Moor，Dijk，Greydanus，Vos，and Hendriksen.我们会指出，凯波尔、巴文克等等，还有霍志恒、Hendriksen他们的著作的。
对前千禧年论的批判结束。
B.Postmillennialism.后千禧年论。
The position of Postmillennialism is quite the opposite of that taken by Premillennialism respecting the time of the second coming of Christ. 后千禧年，对基督第二次来的时间的立场，刚好就是前千禧年派的相反。It holds that后千禧年论坚称说，the return of Christ will follow the millennium，基督的再来是在千禧年之后，which may be expected during and at the close of the gospel dispensation.这个呢，我们预期是在福音时代的结束的时候，甚至乎是在福音时代中间。Immediately after it在福音时期一结束的时候，Christ will come基督马上就回来，to usher in the eternal order of things.带来永恒的天地的状态。
In the discussion of Post-millennialism it will be necessary to distinguish two different forms of the theory，当我们讨论到后千禧年派的时候，我们必须要区分出这个理论的两个不同的形式。of which the one expects the millennium to be realized through the supernatural influence of the Holy Spirit，第一种的后千禧年派呢，预期千禧年的实现，是透过圣灵的超自然的影响力。and the other第二种的后千禧年派呢，expects it to come by a natural process of evolution.就预期千禧年是透过一个很自然的进化的过程来产生的。
1.DIFFERENT FORMS OF POSTMILLENNIALISM.后千禧年论的种种。
A.The earlier form.先前的后千禧年代派；B.The later form.近年来的，后来的后千禧年论。
A.首先，我们讨论比较早的。During the sixteenth and seventeenth centuries在16和17世纪的时候，several Reformed theologians in the Netherlands taught a form of Chiliasm，which would now be called Postmillennialism.有一些在荷兰的改革宗神学家呢，他们教导某一种的千禧年说。到了今天，我们就称这些作“后千禧年论”
Among them were such well-known men有一些很出名的学者们，as Coccejus，Alting，the two Vitringas，d’Outrein，Witsius，Hoornbeek，Koelman，and Brakel，of which some regarded the millennium as belonging to the past，这些神学家有一些人认为呢，千禧年是过去的事，others thought of it as present，又有一些认为是现今的事，and still others looked for it in the future. 第三种的荷兰改革宗神学家，就等待未来才有前千禧年的。The majority expected it toward the end of the world，大部分的神学家认为，这个千禧年是在世界的快到末日的时候，just before the second coming of Christ.就是在基督再来之前。
These men rejected the two leading ideas of the Premillenarians，这些的神学家拒绝前千禧年论的最重要的两个概念，就是，namely，that Christ will return physically to reign on earth，第一个拒绝的概念，就是基督会亲自地肉身地回来，在地上作王1000年；for a thousand years，and that the saints will be raised up at His coming，第二个拒绝的概念，就是圣徒们会在基督再来的时候身体复活，and will then reign with him in the millennial kingdom.然后，在这个千禧年的国度里面与基督一同作王。While their representations differed in some details，虽然这些的后千禧年派神学家在一些细节上表述的是有点不一样，the prevailing view was 他们的最普遍的观点就是说，that the gospel，which will gradually spread through the whole world，will in the end become immeasurably more effective than it is at present，福音当然会逐渐地传遍全世界，但这最后的时候呢，会特别有效地传出去，比现在大大地更有效。and will usher in a period of rich spiritual blessings for the Church of Jesus Christ，a golden age，那么就带来一个，对耶稣的教会的一个充满着丰富属灵福份的时代，一个黄金时期。in which the Jews will also share in the blessings of the gospel in an unprecedented manner. 在这个黄金时期呢，连犹太人呢，都有前所未有的在福音的福份上有份。In more recent years some such Postmillennialism was advocated在近年来，这种的后千禧年，有这些的学者提倡。by D. Brown，J. Berg，J. H. Snowden，T. P. Stafford，and A. H. Strong. The last named theologian says“Strong”这位神学家说，that the millennium will be “a period in the later days of the Church militant，千禧年就是在争战的教会时期的后期，when，under the special influence of the Holy Spirit，the spirit of the martyrs’ shall appear again，就是在圣灵的特别影响力之下呢，殉道者的灵会再次地显现， true religion be greatly quickened and revived，真正的敬虔会再次地复苏、复兴，and the members of Christ’s churches become so conscious of their strength in Christ而基督的教会里面的成员呢，那么地意识到他们在基督里的力量，that they shall，to an extent unknown before，triumph over the power of evil both within and without.”以致他们在一个前所未有的程度上，他们在心里面和在外在的世界都胜过邪恶的势力的。
The golden age of the Church will，it is held，be followed by a brief apostasy，这个教会的黄金时代之后马上有一个短暂的背道（离经背道）的时候，a terrible conflict between the forces of good and evil，善与恶的势力有恐怖的冲突，and by the simultaneous occurrence of the advent of Christ，the general resurrection，and the final judgment.最后，同时有基督的再来、一般性的复活和最后的审判。
B.The later form. 后千禧年论的后期的版本。
A great deal of present day Postmillennialism is of an entirely different type，近年来的，就是20世纪的后千禧年派呢，有很大部分是完全不一样的，and concerns itself very little about the teachings of Scripture，他们毫不关心圣经的教导，except as a historical indication of what people once believed.他们认为，圣经是指出历史上人们所相信的是什么。The modern man has little patience with the millennial hopes of the past with their utter dependence on God.现代人完全没有耐心去看过去的信徒们他们的千禧年的盼望，就是说，过去的信徒们完全依靠上帝来指望未来的。
He does not believe that the new age will be ushered in by the preaching of the gospel and the accompanying work of the Holy Spirit;现代人不相信，新的时代的来临，是借着福音的广传和圣灵陪伴着的工作的。nor that it will be the result of a cataclysmic change.而黄金的新的时代，也不是因为有什么巨大的改变所带来的结果。On the one hand反过来说，it is believed that evolution will gradually bring the millennium，很多人认为，进化的过程逐渐就会带来千禧年了，and on the other hand，另外一个方面呢，that man himself must usher in the new age by adopting a constructive policy of world-betterment.人们必须要带来新的时代，借着一个积极的建设性的改善社会的政策。
Says Walter Rauschenbusch:社会福音的大师“Walter Rauschenbusch”这样说： “Our chief interest in any millennium is the desire for a social order我们为什么关心任何的千禧年呢？是因为我们愿意看到一个社会的秩序会被带来，就是因为我们愿望有一个新的社会的秩序。in which the worth and freedom of every least human being will be honored and protected;在这个社会秩序中，每一个人的价值和自由都会被尊重，都会被保护。in which the brotherhood of man will be expressed in the common possession of the economic resources of society; 然后，人类博爱是怎么表达出来呢？就是在社会里的经济的资源是共同享有的，and in which the spiritual good of humanity will be set high above the private profit interests of all materialistic groups… . 而人类的属灵的好处，是远远比任何的物质主义的群体，他们的个别的牟利的利益远远更高。As to the way in which the Christian ideal of society is to come，那么究竟这个基督徒的理想社会是怎么会来呢？we must shift from catastrophe to development.” 我们就必须放弃大灾难来看人类的发展这个概念。
Shirley Jackson Case asks: 下面另外一个学者问一个问题：”Shall we still look for God to introduce a new order by catastrophic means or shall “we assume the responsibility of bringing about our own millennium，我们仍然期待着，上帝会借着一些的大灾难的方法带来新的社会秩序吗？还是说，我们愿意担起我们的责任，为我们自己带来我们的千禧年，believing that God is working in us and in our world to will and to work for His good pleasure?” 因为我们相信，上帝在我们里面动工，也在我们的世界动工，来定旨为了他的美意来做工呢？
我们下一讲继续讲这个比较像社会福音的、人类的进步的后千禧年论。
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