认识现代神学_29_第16章：时代论
Contemporary World Theology，Session 29。认识现代神学29讲。
CHAPTER XVI DISPENSATIONALISM
主讲：林慈信牧师_校对：刘加立弟兄_英文：XSS姐妹_中文：姣姐妹
第16章：时代论
In the nineteenth century in England and Ireland，在十九世纪的英国和爱尔兰，a new movement of biblical interpretation arose within the conservative orbit.在教会保守人士的圈子里面兴起一个新的释经的运动。Deeply concerned about what they felt to be the dead hand of tradition and legalism in the Church of England，他们特别关注于圣工会里面的所谓的传统和律法主义的死沉沉的状态，one man in particular，John Nelson Darby (1800-1882)，特别一位人士，就是约翰达秘（1800-1882），began to gather together dissatisfied Christians for weekly Bible study and weekly observance of the Lord’s Supper.就开始拒绝一些不满于教会的基督徒每周查经和每周守圣餐。
The group began to be called “the brethren” or “the Plymouth brethren”，他们开始被称为“弟兄会”或者“普利茅斯的弟兄会”(Plymouth，England，was one of the strongest of the early centers of the movement，因为英国的普利茅斯是这个运动早期一个最强的核心地点之一). Resembling to a great extent the organizational structure of the Non-church movement in Japan，这个运动的结构非常像日本的所谓非教会运动，the brethren admitted any professing Christian to their informal services，弟兄会（我加一个注解，是指最早期的弟兄会）让任何自称为基督徒的都可以参与他们的非正式的聚会，refused to acknowledge or create any special system of clergy，他们拒绝承认或者成立任何有特别职位的牧师的制度，conducted their meetings without order of service，他们的聚会是完全没有程序的，and insisted that this was a return to the New Testament pattern of church government and worship.他们坚持这个就是新约教会的治理方式和敬拜的模式，他们坚持，要这样子回到新约圣经。
A new approach to the interpretation of biblical prophecy now began to emerge from their meetings.从他们的聚会就逐渐的就浮现出一种对圣经的预言的新的解释。Called popularly “dispensationalism，”一般被称为“时代论”，it quickly gained acceptance in evangelical circles.在福音派的圈子里面流传的很迅速。The founder，Darby，made seven speaking tours to the United States，他们的创始人达秘曾经有七次去美国巡回讲道，and by the end of the nineteenth century，到了第十九世纪末，American fundamentalism had been deeply affected by the theology of the brethren movement.美国的基要主义运动就深深受到弟兄会运动的神学所影响。
Prophetic Bible conferences were organized on a nationwide basis，他们举办一些全国性的、预言的解经聚会，and these became largely dominated by dispensational emphases.这些的大型的聚会一般都完全受到时代论的要点的操纵。The Bible Study Conferences associated with the name of Dwight L. Moody，与慕迪先生有关的这些的查经的大会，were virtually controlled by dispensationalists.差不多完全由时代论者所控制。The school founded by Moody，later called the Moody Bible Institute，became a center for the teaching.慕迪先生所创始的学校后来被称为慕迪圣经学校（Moody Bible Institute），就成为这个时代论的教导的一个核心。
In 1909，a special study edition of the King James Version of the Bible was printed，1909年他们出版了一本英皇钦定本的一个特别的研读版，the so-called Scofield Reference Edition of the Bible.后来称之为《司可福研读版圣经》。The notes it contained were dispensational in emphasis，这本圣经里的注释是强调时代论的观点角度的，and the Bible became a great aid in solidifying and popularizing the system.这本圣经有助于使整个的教义系统巩固和流传。
Since the influence of dispensationalism was particularly strong among conservative-minded Presbyterians，因为时代论的影响在保守派的长老会人士中是特别的深远，it is not surprising to find dispensationalism a very strong part of the Presbyterian Church，and particularly so in the lands of the “younger churches.”所以，时代论是长老会的很强而有力的一部分，特别是在第三世纪的教会的长老会，这个就不足为奇了。
Though it is often confused with historic premillennialism，the majority of its distinctive doctrines are not held by historic premillennialism.虽然很多时候时代论与历史上的前千禧年派混为一谈，事实上时代论的独特的教义并不被大部分的前千禧年派人士所接受。All dispensationalists are premillenarians，所有的时代论者都是前千禧年派的，but not all premillenarians are dispensationalists.但是，不是所有前千禧年派人士都是时代论者。
下面，我们的作者要讲述六方面时代论的特点。
NO.1，第一方面。1. Dispensationalists (unlike historic premillenarians) insist always on an exactly literal interpretation of Scripture.与历史上的前千禧年派有别，时代论者坚持，解释圣经要用一种很精准的字义解经法。They denounce as “spiritualizers” or “allegorizers” those who do not interpret the Bible with the same degree of literalness as they do.对那些不像他们那么的字意解经的人士，他们会指责他们是“灵意解经”。In this connection，they insist on an unconditional literal fulfillment of all prophetic promises.与此有关的，是他们坚持圣经里所有的预言和应许都毫无条件的要字意的被应验到。
So，on this interpretation，因此，根据这种的解经法，the Old Testament promises to Israel must be said to be earthly promises to an earthly people，to be fulfilled upon this earth.因此，旧约的以色列的应许必须是被认为是属地的应许，给一个属地的子民的，要在这个地上应验。The temple of Ezekiel 40-48，结40-48章的圣殿，is said to be an earthly temple that will be set up in the millennium.被认为是在千禧的时候会被建造的一个属地的圣殿。The “new Jerusalem” of Revelation 22，在启示录22章的新耶路撒冷，will be the earthly city we know now，就是我们现在所认识的属地的耶路撒冷城，the eternal abode of the saints continuing on earth.这个是在永恒里圣徒继续住在地上的居所。
NO.2，第二方面的特点。Since all Old Testament prophecies must be interpreted literally，所有的旧约预言既然必须字意的解释，dispensationalism (unlike historic premillennialism) refuses to admit any relation between the Old Testament Israel and the New Testament church.时代论（有别于历史上的前千禧年派）拒绝承认旧约的以色列和新约的教会有任何的关系。
In fact，it is said that there is not a single prophecy in the Old Testament regarding the church at all.事实上他们这样说：“旧约里面没有一方面的预言是指教会的。”The New Testament church is said to be a mystery parenthesis unknown to the Old Testament prophets.他们认为新约的教会是一个奥秘，一个括弧，是旧约的先知们所不认识的。The Old Testament prophecies were made to Israel the earthly nation，旧约的预言是向地上的以色列国讲的，and they must be fulfilled literally to Israel，the earthly nation.因此他们必须在地上的以色列国应验。
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NO.3，第三方面的特点。Dispensationalism (unlike historic premillennialism) says that God’s history of dealing with man is the history of seven different dispensations.时代论（有别于历史上的前千禧年派）教导说，上帝如何对待人类的历史，是七个不同时代的历史。In each dispensation，在每一个时代，God places man under different responsibilities，神要人负起不同的责任，and in each dispensation God deals with man in a different way.在每一个时代，上帝用不同的方法对待人。
The longest of such dispensations in the Old Testament is said to be the dispensation of law ，旧约时期最长的时代就是所谓律法时代(which is said to extend from the giving of the law on Mount Sinai through most of the public ministry of Christ，他们认为这个律法时代是从在西乃山上颁布律法一直到耶稣基督在地上的事工的末期). We are said to be now in the dispensation of grace.他们说我们现在在恩典时代之中。And this will extend to the final dispensation of the kingdom (the millennium).那这个恩典时代就一直要到最后的国度时期结束（最后的国度时期就是千禧年）。
NO.4，第四方面的特点。Dispensationalism (unlike historic premillennialism)，though it affirms that the sinner is saved in every age by grace，affirms also that law and grace are radically distinct.第四方面的特点，时代论（有别于历史上的前千禧年派）虽然承认在每一个时代罪人都是靠神的恩典得救，他们同时宣告说律法和恩典是彻底的不一样的。The effect is to create a multiple basis for God’s dealing with man.结果就是上帝如何对待人，是有不同的方法，不同的根据。
In the same way，they argue，in the New Testament dispensation of grace，there is no revelation of the law as binding on the New Testament people of God.同样的，他们有这个论点，说在新约恩典时期上帝没有启示律法在新约的神的子民的身上有任何约束力。We，of the dispensation of grace，therefore are under no obligation to obey the ten commandments as a rule of life and faith.因此我们属于恩典时代的信徒，没有责任去遵行十诫作为我们的信仰和生活的准则的。Under the dispensation of grace，在恩典时代之下，men are required only to repent and turn in faith to Christ.上帝只要求人悔改、回转，信靠基督。Under the dispensation of the law，那但是在律法时期，they are required only to obey the law.上帝唯独要求他们遵行律法。
NO.5，第五方面的特点。Dispensationalism (unlike historic premillennialism) says that the kingdom Jesus offered to the Jews was not a spiritual kingdom，时代论（有别于历史上的前千禧年派）说，耶稣基督带来的国度，耶稣基督向犹太人所提供的国度，不是一个属灵的国度，but the earthly restoration of the Davidic kingdom of the Old Testament.乃是要在地上恢复大卫的国度。When the Jews rejected their king，当犹太人拒绝他们的王的时候，Jesus postponed the coming of this earthly kingdom until the millennium.耶稣就把这个地上的国度的来临延迟到千禧年的时代。
And，as a “great parenthesis，” the meantime，He set up the church.那么与此同时，他——耶稣基督设立的教会作为一个“大的括弧”。The church，says the dispensationalist，has nothing to do with the kingdom.时代论者认为教会与天国是毫无关系的。There is no sense in which we can speak of the kingdom as here now.我们在任何意义上都不能说天国是在这里，是现在存在的。It is exclusively a future event.天国完全是一个未来的一件事。
NO.6，第六方面的特点。Dispensationalism (unlike historic premillennialism) says that before the great tribulation of the last days the church will be secretly raptured into the air to meet Jesus.时代论（有别于历史上的前千禧年派）说，在末日的大灾难之前，教会会秘密的被提到空中与耶稣相遇。After the rapture，在被提之后，a Jewish remnant will take the place of the church as God’s instrument on earth for the conversion of Israel and the nations.有一个犹太人的余民就取代了教会的地位，作为上帝在地上的器皿来使以色列人和外邦人归主。
下面是我们的作者的评估。
Along with all supernaturalists，dispensationalists seek to do full justice to the message of the infallible Bible.时代论者与所有超自然主义者一样，愿意完全正视无谬圣经的信息的。They also seek to emphasize，in properly biblical perspective，the second coming of Christ and the consummation of all things.他们同时也从一个正确的圣经的观点角度去强调基督的再来和万物的末了。Their zeal for evangelism has，for a long time，been only one of their badges of honor.他们很多最尊贵之处，其中一方面，就是多年来，他们对传福音是非常的热心的。But their system as a whole seems to this writer to be different from the biblical perspective at several points.但是对这个作者来说，他们整个的系统在好几方面与圣经的观点角度是有所分歧的。下面，我们的作者又讲出六方面时代论与圣经是怎么样的不同。
NO.1，第一方面。Their severe emphasis on a literal interpretation of Scripture forgets that Scripture itself often interprets other parts of Scripture in a spiritual，and not literal，way.他们严谨的强调必须字意解经，这样子就忘记了很多时候，圣经本身是用一种属灵的而不是字意的方法来解释其他的经文的。So，for example，例如，when Amos 9: 11-12 speaks of “the restoration of David’s booth which has fallen down，”在摩9:11-12提到“大卫倒塌的帐幕必定被重新建立起来”的时候，James，in Acts 15:15-20，在徒15：15-20，雅各tells us that，告诉我们，this prophecy was fulfilled not in the earthly Israel’s restoration but in the ingathering of the Gentiles into the church.雅各告诉我们，这个预言应验了，不是因为地上的以色列国已经复国，乃是因为外邦人被召聚进到教会来。
When God promises David “establish the throne of his kingdom forever” (II Sam. 7:13)，当上帝应许大卫“设立他的王位直到永远”的时候（撒下7：13），we find the fulfillment of this promise，not in the earthly restoration of David’s throne，我们看这个应许应验了，不是因为大卫的宝座恢复了，在地上，but in the coming of Christ，乃是因为基督的来临，“descended from David according to the flesh”，“按肉体来说是从大卫的后裔所生的” (Rom. 1:3; Acts 2:29-32，罗1：3，还有徒2：29-32).
NO.2，第二方面。Dispensationalists forget that，according to the New Testament，the church is “the new Israel” (Rom. 9:6; Gal，6:16)，时代论人士忘记，根据新约圣经，教会就是“新的以色列”（罗9：6；加6：16），“a Jew” (Rom. 2:28-29)，教会就是一个“真犹太人”（罗2：28-29），“the seed of Abraham” (Gal. 3:29)，“亚伯拉罕的后裔”（加3：29），“Zion” (I Peter 2:6; Heb. 12:22).教会就是“锡安山”（彼前2：6，来12：22）。Those who are washed in the blood of Christ have become the new “twelve tribes” (James 1:1)，那些被基督的宝血洗净的，就成为新的“十二个支派”了（雅1：1），“the strangers scattered” among the nations (I Peter 1:1).就是散布在万国的所谓的“陌生人”（彼前1：1）。
NO.3，第三方面。Dispensationalism，by its sharp distinction between law and grace，undermines the permanency of grace and the permanency of law.因为时代论特别强调律法和恩典的不同，就大大的妥协了恩典的永久性和律法的永久性。It almost implies that，同时，时代论暗示着说，in the Old Testament people were saved by obedience to the law，暗示旧约的子民是借着遵守律法而得救的，and it clearly ignores the revelation of God’s sovereign grace as early as Adam’s need (Gen. 3:15).很明显他们忽略了早在上帝在亚当需要救恩的时候就已经启示了他的主权的恩典的（创3：15）。Its breaking up of the Bible into seven dispensations，时代论者把圣经的历史分隔为七个不同的时代，tends greatly to neglect the unity of God’s way of salvation，导致忽略到上帝所启示的方法是连贯的—by grace through faith (Heb.11:1 ff.).是一致性的，靠恩典，借着信心（来11：1）。
NO.4，第四方面。Dispensationalism overemphasizes the idea of the kingdom of God as exclusively future，时代论过分的强调上帝的国是完全是未来的，and thereby ignores the fact that the kingdom of God is also present in Christ (Mat. 12:28; Luke 17:21).因此就忽略了一个事实，就是当基督来到的时候，上帝的国已经来临了（太12：28，路17：21）。Instead of seeing the kingdom as Christ-centered (Acts 28:23，31)，他们没有看到天国是以基督为中心的（徒28：23和31），they have，with the early disciples，mistakenly assumed that the kingdom was Israel-centered (Acts 1:6).所以他们与早期的一些的门徒们一样，错误的以为天国是以色列人为中心的（徒1：6）。
NO.5，第五方面。The dispensational idea of a “secret” rapture of the church，unknown to non-Christians，时代论认为教会被提是秘密的，是非基督徒所不知道的，seems completely against the thrust of I Thessalonians 4:16-17.好像完全违背了帖前4：16-17所强调的。There can be no secrets when the Bible speaks of “shouts，” “the voice of the archangel，” “the trump of God.”当圣经提到“大声”，“天使长的声音”，“上帝的号角”的时候，不可能是秘密的。If the noise awakes the dead，这个声音假如使死人醒过来，it surely can be no secret.肯定就不是秘密的。
NO.6，最后，第六点。Amillennialists and premillennialists alike see clearly that the church must pass through the great tribulation (Matt. 24:21-22).无千禧年派和前千禧年派人士很清楚看到教会必须要经过大灾难的（太24：21-22）。As others have indicated，正如其他人士所指出的，the pretribulation rapture theory of dispensationalism is rooted in the principle of interpretation which separates the church from the total redemptive plan of God.时代论的灾前被提这个理论，是根据一种把教会从上帝整个救赎计划分割出来，这种的解经原则的。The church must be raptured out of the world before the tribulation，教会必须在大灾难之前被提，离开世界，because it is not a part of the soon-to-be-restored Davidic kingdom.因为教会不是很快就要恢复的大卫的国度的一部分。
时代论的六方面的弱点。
第16章结束。下一章我们讲第17章，FUNDAMENTALISM，基要主义。
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