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基督徒世界观 译介圣经神学

 
 
 

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神学问答19:时代论符合圣经吗?  

2011-07-19 05:40:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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【神学问答】

19. 时代论符合圣经吗?


Is Dispensationalism biblical?
诚之获授权翻译。
原文载于:http://www.monergism.com/thethreshold/articles/onsite/qna/isdispenbiblical.html


根据很有影响力的作者萊里(Charles Ryrie)的看法——也许最能代表主流的时代论——时代论有三个构成要件:历史的赞美观(歷史最终的目的是荣耀神),字面释经(解释圣经的方法),以及不断把神的子民分为两群:以色列和教会。不过,全部历史都有敬拜的目的不是时代论独有的,许多非时代论的神学家也肯定这点;所以,时代论是否合乎圣经,关键在于圣经对后两者的看法:用“字面”的方式理解圣经,特别是与旧约有关的预言;以及坚持神有两群子民。
According to influential author Charles Ryrie, whose views are perhaps the most representative of popular Dispensationalism, there are three “sine qua non,” (i.e. non-negotiables) of what constitutes Dispensationalism: a doxological view of history (i.e., with the ultimate purpose of glorifying God), a literal hermeneutic (i.e. method of interpreting the bible), and an ongoing distinction between the two peoples of God, Israel and the Church. A doxological purpose for all of history is certainly not unique to Dispensationalism, however, and is affirmed by many non-Dispensational theologians; so the question of whether or not Dispensationalism is biblical must hinge on what the bible says about the latter two points: its “literal” way of understanding the bible, particularly as it relates to Old Testament prophecies; and its insistence on two peoples of God.

幸运的是,对这两个问题圣经并不缺证据:时代论教导旧约圣经对以色列所作的应许,必须以字面的方式,在以色列民族身上应验,也就是,要求旧约所有的预表(types)都要持续,不管预表所对应的实体(anti-types),或这些预表终极的应验是否已经来临了。例如,巴勒斯坦实质的土地,必须属于以色列民族,这是他们的神圣权利。以色列人在恢复的预言得到应验时,会占据所有地理的边界。然而,圣经清楚地宣告,所有的预言在基督降临时,已经为所有信靠基督的人得到了应验;应许给亚伯拉罕的土地太大了,不会只在中东那块土地上应验而已;所以罗马书4:13说,神应许亚伯拉罕,他要承受全世界;他的后裔要与他一起承受产业,不只是相信的犹太人,还包括他靠信心的外邦儿女(罗4:11-17);事实上,所有给亚伯拉罕(和所有旧约的圣徒)的应许,已经在基督里,亚伯拉罕真正的后裔身上,终极地应验了(林后1:20;加3;16),所以这些应许是给所有在基督里的人,他们是亚伯拉罕的后裔的一部分(加3:26-29)。新约圣经解读给以色列的预言,无疑地表明这些应许在教会身上已经得到应验的其他例子,包括使徒行传15:14-17;希伯来书8章;10:14-18。
Fortunately, the biblical evidence is not lacking for either of these questions: Dispensationalism teaches that all the promises made to Israel in the Old Testament must be fulfilled to ethnic Israel, in a literal way, that is, in a way that mandates the continuation of all the Old Testament types, regardless of whether or not the anti-types, or ultimate fulfillment of those types have come: for example, the physical land of Palestine must belong by divine right to the ethnic Jews, who will one day possess all its geographical borders in fulfillment of the prophecy of Israel's restoration. However, the bible explicitly declares that all those prophecies have already been fulfilled in the coming of Christ, and are for all who believe in Christ; the land promise made to Abraham is now too great to be fulfilled in the Middle East alone, and so Romans 4:13 says that he was promised to inherit the whole world; and his offspring who inherit it with him are not just believing ethnic Jews, but also his Gentile children by faith (Romans 4:11-17); in fact, all the promises made to Abraham (and to every Old Testament saint) were ultimately fulfilled in Christ, the true Seed of Abraham (2 Cor. 1:20; Gal. 3:16), and so they belong to all who are in Christ, and therefore a part of Abraham's seed (Gal.3:26-29). Further examples of how the New Testament interprets prophecies made to Israel, showing beyond doubt that they are now being fulfilled in the Church, include Acts 15:14-17; Hebrews 8; 10:14-18.

时代论的第二个必要条件,即以色列和教会永远是分开的,整本新约也同样反对,甚至这是旧约所期待的。只引用一个例子,在以赛亚书66:18-24中,先知盼望一个时候,是上帝会从列国中拣选祂的子民,并使他们成为真正的祭司和利未人;而在新约中,我们发现这个时候已经到来。新约经文表明基督徒就是真犹太人的经节(其中有些非常明确)包括:罗马书2:28-29;4:11-17;9:6-8;加3:6-9,26-29;4:21-31;6:16;弗2:11-22;3:6;腓3:3;彼前2:9-10;启2:9。所以,时代论的这些必要条件,证明是不合圣经的,经文也明确地反对。
The second “sine qua non” of Dispensationalism, that there is an ongoing distinction between Israel and the Church, is likewise argued against throughout the New Testament, even as was anticipated in the Old Testament. To cite one of many possible examples, in Isaiah 66:18-24, the prophet looks ahead to a time when God would choose people from every nation, and make them his true priests and Levites; and in the New Testament, we find proof that this time has come. The New Testament passages that indicate that Christians are true Jews (some of them very explicitly) include these: Romans 2:28-29; 4:11-17; 9:6-8; Galatians 3:6-9, 26-29; 4:21-31; 6:16; Ephesians 2:11-22; 3:6; Phil. 3:3; 1 Pet. 2:9-10; Rev. 2:9. So then, these “sine qua non” of Dispensationalism prove to be utterly unbiblical and are explicitly argued against in the scriptures.
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