末世论_09 中介·状态
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
Doctrine of the last things，Session 9末世论第九讲
Chapter IV. The Intermediate State第四章 中介状态
意思就是说，人死了之后，身体还没复活之前，中间这个状态。
A.The Scriptural View of the Intermediate State. A部分:圣经对中介状态的观念。
1.THE SCRIPTURAL REPRESENTATION OF BELIEVERS BETWEEN DEATH AND THE RESURRECTION. 圣经论信徒死后、复活之前的状态。
The usual position of the Reformed Churches is改革宗的众教会一般的立场是，that the souls of believers immediately after death enter upon the glories of heaven.信徒的灵魂死后马上就进入到天上的荣耀中。In answer to the question，”What comfort does the resurrection of the body afford thee? “《海德堡要理问答》回答这个问题：身体复活为你带来怎么样的安慰呢？the Heidelberg Catechism says: 答案是：”That not only my soul，after this life，shall be immediately taken up to Christ its Head，我的安慰就是：不单单是我的灵魂在今生之后马上就被提到他的元首基督那里，but also that this my body，raised by the power of Christ，shall again be united with my soul，and made like the glorious body of Christ.”不但如此，还有我的身体由基督的大能使他复活，将要与我的灵魂联合，成为好像基督荣耀的身体一般。
The Westminster Confession speaks in the same spirit，when it says that，《威敏斯特信仰告白》论到死的时候，也用同样的精神来论说的，at death，在死的时候呢，”The souls of the righteous，being then made perfect in holiness，are received into the highest heavens，第三十二章第一段：义人的灵魂在那个时候，就是死的时候，在圣洁上得以完全，就被接入高天，where they behold the face of God in light and glory，waiting for the full redemption of their bodies.”在荣光中得见上帝的面，在那里等候身体完全得赎。
Similarly，the Second Helvetic Confession declares: 《第二瑞士信仰告白》也有类似的宣告说： “We believe that the faithful，after bodily death，go directly unto Christ.”我们相信，信徒身体死后就直接到基督那里。This view would seem to find ample justification in Scripture，看起来，这个观点呢，在圣经里有充分的支持的，and it is well to take note of this，我们必须要注意这一点。since during the last quarter of a century some Reformed theologians have taken the position that believers at death enter an intermediate place，and remain there until the day of the resurrection.特别是因为在过去25年，就是大概是20世纪初，有一些改革宗的神学家，采取这个立场，他们说：信徒死后，进入到一个中介的地方，在那里存留直到复活之日。
The Bible teaches，however，that the soul of the believer when separated from the body，enters the presence of Christ.可是圣经的教导是，信徒的灵魂与身体分开的时候，就到基督的面前，Paul says that he is “willing rather to be absent from the body，and to be at home with the Lord.” II Cor. 5:8.保罗说，在哥林多后书五章8节：他愿意离开身体与主同住。To the Philippians he writes that he has a “desire to depart and to be with Christ，” Phil. 1:23. 保罗对腓立比的信徒们说，他说他情愿离世与基督同在，腓立比一章23节。And Jesus gave the penitent malefactor the joyous assurance，耶稣给强盗这个喜乐的确据。”To-day shalt thou be with me in paradise，” Luke 23:43.路加二十三章43节：我实在告诉你，今日你要同我在乐园里了。And to be with Christ is also to be in heaven. 而与基督同在，同时就是在天堂。
In the light of II Cor. 12:3，4 “paradise” can only be a designation of heaven. 从哥林多后书十二章3到4节的角度来看，乐园只可能是指天堂的。林后十二章第3节、第4节，保罗说：我认得这人，或在身内或在身外，我都不知道，只有上帝知道。他被提到乐园里，听见隐秘的言语是人不可说的。Moreover，Paul says in II Cor. 5:1.不但如此，保罗在哥林多后书第五章第1节这样说：”if the earthly house of our tabernacle be dissolved，we have a building from God，a house not made with hands，eternal in the heavens，”我们这地上的帐篷若拆毁了，必得上帝所造，不是人手所造，在天上永存的房屋。（哥林多后书第五章第1节）
And the writer of Hebrews cheers the hearts of his readers with this thought among others希伯来书的作者，用这个还有其他的概念，来安慰他的读者们，使他们鼓舞。Heb. 12:23希伯来书十二章23节：that they “are come to the general assembly and church of the firstborn who are enrolled in heaven，”他们已经来到总会，有名录在天上诸长子之会所共聚的总会。That the future state of believers after death is greatly to be preferred to the present appears clearly from the assertions of Paul in II Cor. 5:8 and Phil. 1:23，quoted above.信徒死后未来的状态，比现在的状态，信徒是宁愿要将来的状态的，这个在保罗在哥林多后书五章第8节和腓立比书第一章23节所宣告的，是非常的清楚的，这些经文我们上面已经引用过了。
It is a state in which believers are truly alive and fully conscious，在这个状态里，信徒们真地是活着的，真地是有意识的，Luke 16:19-31; I Thess. 5:10；路加十六章19到31节，帖撒罗尼迦前书五章第10节；a state of rest and endless bliss，也是一个安息和永不终止的蒙福的状态。我们来读这些经文，信徒们是有意识的、活的、蒙福的、安息的。
Luke 16:19-31;路加十六章19到31节：这个是财主和拉撒路（这个讨饭的拉撒路）的这个比喻。我们读一、两节，第22节：后来那讨饭的死了，被天使带去放在亚伯拉罕的怀里。25节：亚伯拉罕说，儿阿，你该回想你生前享过福，拉撒路也受过苦。如今他在这里得安慰，你倒受痛苦。
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帖撒罗尼迦前书五章10节：他替我们死，叫我们无论醒着睡着，都与他同活。（就是连我们睡了，就是死了之后，还是与祂同活的）
启示录十四章13节：从今以后，在主里面而死的人有福了。（他们是蒙福的）
2.THE SCRIPTURAL REPRESENTATION OF THE STATE OF THE WICKED BETWEEN DEATH AND THE RESURRECTION. 圣经论到恶人死后和复活之前的状态。
The Westminster Catechism says that the souls of the wicked after death “are cast into hell，where they remain in torments and utter darkness，reserved to the judgment of the great day.”《威敏斯特要理问答》是这样说的：恶人的灵魂死后是被扔在地狱，在那里他们活着，在折磨和完全的黑暗中活着，被保留等到那大日的审判。Moreover，it adds:不但如此，要理问答继续说：”Besides these two places (heaven and hell) for souls separated from their bodies，the Scripture acknowledgeth none.”除了这两个地方，就是天堂和地狱，就是为与身体分开的灵魂所预备的这两个地方呢，圣经没有承认还有其他地方的。
And the Second Helvetic Confession continues after the quotation cited above:《第二瑞士信仰告白》在前面所引用过的那段文字之后，是这样说的：”In like manner，同样地，we believe that the unbelievers are cast headlong into hell，我们相信，非信徒就直接被扔在地狱里，from whence there is no return opened to the wicked by any offices of those who live.”从地狱呢，不论活人用怎么样的职分，恶人都没有回头路可走的。The Bible sheds very little direct light on this subject.圣经在这个题目上给我们不多的亮光。
The only passage that can really come into consideration here is the parable of the rich man and Lazarus in Luke 16，唯一一段经文我们可以在这里考虑的，就是财主和拉撒路的比喻（路加16章）。where hades denotes hell，在那里阴间是指地狱，the place of eternal torment. 就是永远受折磨的地方。The rich man found himself in the place of torment;财主就进入到受折磨的地方；his condition was fixed forever;他的地位是永远不会更改的；and he was conscious of his miserable plight，而财主意识到他这个非常可怜的困境，sought mitigation of the pain he was suffering，他也去尝试寻找减轻痛苦的方法，and desired to have his brethren warned，也希望他在地的兄弟能够接受警告，in order that they might avoid a similar doom.好避免类似的结局。
In addition to this direct proof there is also an inferential proof. 除了这个直接的证据以外，另外有一个可以用来推论的证据，If the righteous enter upon their eternal state at once，假如义人死后马上进入到他们的永恒的状态，the presumption is that this is true of the wicked as well.那么我们可以假设说，这个对恶人也是如此的，就是说死后也是进入到他们永恒的状态。We leave out of consideration here a couple of passages，which are of uncertain interpretation，我们在这里不考虑有几段经文呢，因为它们的解释是不确定的，namely，I Pet. 3:19; II Pet. 2:9.就是彼得前书第三章19节和彼得后书二章第9节。
彼得前书三章19节是这样说的：基督他借着这灵，曾去传道给那些在监狱里的灵听。然后呢，彼得后书二章第9节：主知道搭救敬虔的人脱离试探，把不义的人留在刑罚之下等候审判的日子。
B.The Doctrine of the Intermediate State in History.在教会历史上中介状态论。
in the early years the christian church there was little star often in the middle state在基督教会史早期，很少有人想到一个中介状态。The idea that Jesus would soon return as Judge made the interval seem to be of little consequence.耶稣很快就回来做审判主，这个概念呢，就让人想到中介状态不重要了。The problem of the intermediate state arose when it became apparent that Jesus would not at once return.当耶稣不是马上会回来这件事开始明朗化的时候，那么中介状态的问题就兴起了。
The real problem that vexed the early Fathers，was那么令早期的教父困惑的问题乃是，how to reconcile individual judgment and retribution at death with the general judgment and retribution after the resurrection. 真正的问题是，如何协调个人死的时候的审判跟报应，和复活之后的全人类的审判和报应。To ascribe too much importance to the former 假如我们过分地注重前者，就是个人死的时候的审判，would seem to rob the other of its significance，就会让将来人类的复活的时候的审判呢，就夺去它的重要性，and vice versa.反之亦然。
There was no unanimity among the early Church Fathers，早期教会教父没有共同的共识，but the majority of them sought to solve the difficulty by assuming a distinct，intermediate state between death and the resurrection.可是他们大部分呢，都假设一个清楚的中介的状态，就是死后复活之前的状态，用来解决他们的难题。
Says Addison：“Addison”这位学者是这样说的：”For many centuries the general conclusion was widely accepted 好几百年来，人们接受一个的结论就是，that in a subterranean Hades the righteous enjoy a measure of reward not equal to their future heaven and the wicked suffer a degree of punishment not equal to their future hell.他们所接受的结论就是说，有一个在地底下的阴间，在那里义人享受某一个程度上的奖赏，不是与他们将来在天上的奖赏是同等的，而恶人在那里，要遭受某一个程度上的审判，也不是与他们将来的地狱同等的。
The intermediate state was thus a slightly reduced version of ultimate retribution.因此，中介状态呢，就是将来至终的报应的一个有一点减少的版本。This view was held，though with some variations，by such men as Justin Martyr，Irenaeus，Tertullian，Novatian，Origen，Gregory of Nyssa，Ambrose，and Augustine.下列这些的教父们呢，是采取这种的立场，虽然他们之间有一点点的分歧的：殉道者游斯丁、爱任纽、特土良、诺瓦天、俄利根、贵格里、安波罗修、奥古斯丁。In the Alexandrian School那么在埃及亚历山大学派，就是说革利免和俄利根呢，the idea of the intermediate state passed into that of a gradual purification of the soul，中介状态的概念呢，就留置一种灵魂逐渐地被炼净的说法。and this in course of time paved the way for the Roman Catholic doctrine of purgatory. 而这个随着时间，最后就为天主教的炼狱的教义铺路了。There were some，however，who favored the idea that at death the souls of the righteous immediately entered heaven，可是有一些早期的教会领袖呢，支持下面这个看法，就是义人的灵魂死的时候马上进到天堂，namely，Gregory of Nazianze，Eusebius，and Gregory the Great.另外两个贵格里，还有尤西比乌。In the Middle Ages在中世纪的时候，the doctrine of an intermediate state was retained，教会保留着中介状态的教义，and in connection with it the Roman Catholic Church developed the doctrine of purgatory. 与这个中介状态有关的，就是天主教所发展出的“炼狱论”。
The prevailing opinion was大多数的人的意见是，that hell received at once the souls of the wicked，就是死的时候呢，地狱马上就接受了恶人的灵魂，but that only those of the righteous who were free from every stain of sin，were admitted at once into the blessedness of heaven，to enjoy the visio Dei. 唯有义人的灵魂呢，他们已经从所有的罪污释放了，就马上蒙许可进入到天上的福分，在那里享受、仰视上帝的福乐。The martyrs were usually reckoned among the favored few. 这少数的蒙福者呢，一般都包括殉道的人。
Those who were in need of further purification那么有些人需要进一步的炼净的，were，according to the prevalent view，detained in purgatory for a shorter or longer period of time，那么按照大多数人的看法呢，这些人就停留在炼狱那里，时间或多或少。as the degree of remaining sin might require，按照存留下来的罪的程度是要求多长时间，and were there purged from sin by a purifying fire.在那里有炼净罪的火，罪是用这个方法被炼净的。
我们下次继续讲“中介状态”，罗马天主教和炼狱。
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