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基督徒世界观 译介圣经神学

 
 
 

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神学问答27:圣经清楚教导前-,无-,或后千禧年吗?  

2011-07-24 02:02:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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27. 圣经清楚教导前-,无-,或后千禧年吗?


Does the bible clearly teach pre-, a-, or postmillennialism?
诚之获授权翻译。
原文载于:http://www.monergism.com/thethreshold/articles/onsite/qna/clearlyteach.html

虽然圣经清楚反对时代论的前千禧年(见以上的问答18-21),但是对历史的前千禧年、后千禧年、无千禧年却是更为开放的。前千禧年和后千禧年都期待旧约预言的、福音在地上的黄金年代(例如,诗22:25-31;诗72;赛2:1-5),并且说这些预言的本质需要这样的一个时刻,是地球不在其永恒的国度,不再有婚姻,也不再有人死亡,但远比现在要更为昌盛。目前教会正受尽苦难与逼迫。 另一方面,无千禧年论者,查看许多新约经文所暗示的,当基督再来时,祂会立刻使死去的恶人和义人复活,执行祂最后的审判,销融旧的天地,并引进全新的、永恒的国度。当祂降临时,教会仍然会有敌人与迫害者,而作恶的和迷惑人的,也越久越恶(见但12:1-2;太24:29-31;25:31-46;约5:28-29;帖后1:6-10;林前15:51-57;彼后3:3-14)。所有旧约的预言,他们会视为在属灵上正在应验,因此狮子与绵羊同卧的预言,可以由福音在两个历来彼此仇恨、相互杀戮的部落中,带来和平与爱所代表。当然,这类的事,在福音所到之处,正在全世界发生。如此,无千禧年论者就看到后千-和前千禧年论者所要求的,有一些预言要在永恒国度有一个最后应验,这事的本质。今日在教会中,我们得到这些预言的预嚐;但是在上帝创造义人所居住的新天新地之前,我们看不到它们完美的应验。
While the bible does clearly teach against the Dispensational variety of premillennialism (see questions 18-21 above), it is much more open to historic premillenialism, postmillennialism, and amillennialism. Both premillennialists and postmillennialists will look to Old Testament prophecies of a golden age of gospel success on the earth (e.g. Psalm 22:25-31; Psalm 72; Isaiah 2:1-5), and say that the nature of these prophecies requires a time in which the earth will not be in its eternal state, when no one marries or dies any more, but vastly more prosperous than it is now, when the Church is always afflicted and persecuted. Amillennialists, on the other hand, look to the many New Testament passages that suggest that, when Christ returns, he will at once raise the wicked and righteous dead, enact his final judgment, dissolve the old heavens and earth, and bring in the new, eternal state. When he comes, the Church will still have her enemies and persecutors, and evil men and imposters will be waxing worse and worse (see Dan. 12:1-2; Mat. 24:29-31; 25:31-46; John 5:28-29; 2 Thes. 1:6-10; 1 Cor. 15:51-57; 2 Pet. 3:3-14). All of the Old Testament prophecies they would see as having either a spiritual fulfillment, so that the prophecy of a lion's lying down with a lamb, for instance, could be fulfilled by the gospel's bringing together in peace and love representatives of two different tribes that had historically hated and killed each other. Of course, this sort of thing is happening all over the world, wherever the gospel is going out. And then, amillennialists see the nature of some of those prophecies employed by post- and premillennialists as demanding a final fulfillment in the eternal state. Today in the Church, we receive a foretaste of those prophecies; but we will not see them perfectly fulfilled until God creates the new heavens and the new earth, where righteousness dwell.

无千禧年论者大概拥有他们对启示录20章最坚实的解读。像帖后1:6-10的经节,清楚教导基督的降临,要永恒地审判恶人,荣耀圣徒,这是将要发生在教会受到逼迫的时期。与前千禧年论的主张相反的,基督降临时,就会有立即和最后的审判,并建立永恒的国度;与后千禧年论的主张相反的, 基督的降临不是在一个黄金年代之后,而是在某种的迫害当中,甚至是帖撒罗尼迦教会正在经历的。那么,启示录20章提到的,撒但的捆绑,就符合了新约有关的教导(见太12:26-29;路10:17-18;约12:31-33;16:8-11;来2:14-15)。而使徒约翰这个高度象征性的、最可能是重复叙述的启示录异象,应该要根据新约使徒书信清楚的教导来解读,这才是合理的。然而,我们也要承认,历史性的前千禧年和后千禧年对他们的信念也有合理的论点,不应该被嘲讽。
Amillennialists probably have the most solid case for their interpretation of Revelation 20. Passages such as 2 Thes. 1:6-10, which clearly teach that Christ's coming and eternally judging the wicked, while glorifying the saints, will take place at a time when there is persecution of the Church. Against premillennialism, Christ's coming demands an immediate and final judgment and establishment of the eternal state. Against postmillennialism, his coming will not be after a golden era, but in the midst of the same sort of persecution that the Thessalonian church was even then experiencing. Then, the mention of Satan's binding, in Revelation 20, corresponds well with related New Testament teaching (see Mat. 12:26-29; Luke 10:17-18; John 12:31-33; 16:8-11; Heb. 2:14-15). And it is only reasonable that the highly symbolic, and most likely recapitulatory visions of John's Apocalypse should be interpreted in light of the clearer didactic teachings of the New Testament epistles. However, it should also be acknowledged that historic premillennialists and postmillennialists have reasonable arguments for their convictions, which should not be scoffed at.
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