好，我们要转换话题了。 Okay, we're going to shift gears.
让我们回顾一下到目前为止所讨论的内容。 Let's just review for a second what we've covered so far.
我希望你开始看到，圣经中关于秘密被提和随后的七年大灾难的论据看起来有些站不住脚。 I hope you're starting to see that the biblical case for a secret rapture followed by a seven-year tribulation is looking a little tenuous.
在但以理书中，我们了解到根本没有预言七年大灾难。 In Daniel, we learned that there really is no seven-year tribulation predicted at all.
预言的是一个七十年、七个十年的约过渡期，那在公元70年结束。不 仅如此，他还明确预言弥赛亚在罗马帝国时期来临时，国度就会建立。 There's a seventy-year, seven-decade time of covenantal transition predicted, and that ended in 70 AD. Not only that, but he specifically predicted that the kingdom would be set up when the Messiah came during the Roman Empire.
显然，那个罗马帝国已经不复存在。 Obviously, that Roman Empire is no longer around.
在橄榄山讲论中，希望你同意我说的，耶稣信守祂的应许。 In the Olivet Discourse, hopefully, you agree with me that Jesus keeps His promises.
那些预兆在第一世纪就应验了。 The signs were fulfilled in the first century.
大灾难确实如预言发生了，基督确实驾云降临，审判公会中控告祂的人，因为他们的不信。 The great tribulation did occur as predicted, and Christ did come on the clouds to judge His accusers in the Sanhedrin for their unbelief.
祂使用罗马军队来执行，就像旧约中使用亚述军队和玛代波斯军队一样。 He used the Roman army to do that, just as the Old Testament had used the Assyrian army and the Medo-Persian army.
此外，在橄榄山讲论中，我们发现当耶稣第二次降临时，那不会是秘密的。 Further, in the Olivet Discourse, we found out that when Jesus does return at the Second Advent, it will not be a secret.
没有人会被撇下。 No one will be left behind.
那将是非常公开的，那时我们都要受审判，我们都要进入永恒。 It will be very public, and at that point, we will all be judged, and we will all enter eternity.
这就是我们迄今所学到的。 That's what we've learned so far.
现在，在我们继续之前，我想给予应得的赞誉。 Now, before we go on, I want to give some credit where credit is due.
我对橄榄山讲论的许多思考实际上受到了两位新教作家的影响。 A lot of my thinking on the Olivet Discourse was actually affected by two Protestant writers.
我在新教徒时期读过他们的作品，他们都是三一福音神学院的毕业生。 I read them when I was a Protestant, and they're both graduates of Trinity Evangelical Divinity School.
我就是这样接触到他们的。 That's how I came into contact with them.
其中一位在我之前进入教会，理查德·怀特，另一位在我之后进入教会，大卫·帕姆。 One of them came into the Church before I did, Richard White, and the other one came into the Church after I did, David Palm.
大卫在新教徒时期特别对橄榄山讲论做了很多研究，事实上，他的 硕士论文是那年三一学院的年度论文，这可不是小事，相信我。 David particularly did a lot of work on the Olivet Discourse while he was a Protestant, and in fact, his master's thesis was the thesis of the year that year at Trinity, which is no small feat, believe me.
但我想为你读一下他如何翻译最后那节经文，就是橄榄山讲论中关于降临的那节。 But I want to read for you how he translated that last verse, the one in the Olivet Discourse, the one about the coming.
他这样翻译这节经文。 He translated the verse as follows.
这就是伯特兰·罗素指出的那节经文。 This is the verse that Bertrand Russell pointed to.
我认为他解释得很清楚。 And I think he makes it very clear.
他在希腊文上做了很多研究，如果你想读这篇论文，可以在三一学院图书馆找到。 He did a lot of work in the Greek, and if you want to read the thesis, it's up in the Trinity library.
你可以免费进去阅读，但它有这么厚。 You can go in there and read it for free, but it's about that thick.
我警告你，他做了这么多希腊文研究才得出我现在要告诉你的结论。 I'm warning you, he does about this much Greek work in order to get to what I'm going to tell you right now.
他说第30节最好翻译为：「那时，以色列地的各族要在耶路撒冷的毁 灭中看到一个明确无误的标记，就是被弃绝的人子已经在天上登基。」 He says verse 30 could best be translated as, Then the tribes of the land of Israel will see in the destruction of Jerusalem an unmistakable sign that the rejected Son of Man is in heaven already enthroned.
因此，他们要哀哭。 Thus, they will mourn.
人子已经在荣耀中来到神的宝座前。 The Son of Man will have come in glory to the throne of God.
这是基于希腊文的第30节的直译。显然，这与我们一直所说的非常吻合。 That's a very literal Greek-based translation of verse number 30. It dovetails very well, obviously, with what we've been saying.
但我们要离开旧约，离开福音书，转向书信。 But we're going to get out of the Old Testament, we're going to get out of the Gospels, and we're going to go to the Epistles.
我们这样做的原因是，老实说，尽管秘密被提、大灾难和未来千 禧年的论据非常薄弱，但我们迄今为止还没有找到任何证据。 The reason we're going to do this for just a minute is because, to be honest with you, even though the case for the secret rapture and the great tribulation and the future millennium is very, very tenuous, we haven't found any evidence for it so far.
被提论者常常会带我们到各书信中，试图证明他们的观点。 Rapturous many times will bring us to various ones of the Epistles to try to prove what their point is.
所以我想以非常快速的方式来浏览这些，因为我们要赶一点时间。 So what I'd like to do is go through these in a very rapid manner because we're going to try to catch up a little on the time that we're over.
我们要以非常快速的方式来浏览这些经文。 We're going to try to go through these passages right here in a real quick manner.
在我们开始之前，我想让你明白他们在这里倾向于做什么。 What I want you to understand before we get started is what they tend to do here.
你们中有多少人看过电影《美好人生》？ How many of you have seen the movie It's a Wonderful Life?
那是我最喜欢的电影之一。 That's one of my favorite movies.
我们每个圣诞节季节都看这部电影，它真是一部有趣的电影。 We watch it every Christmas season, and it's just a fun movie.
你可能记得有两个主要角色——其实有三个，但其中两个是乔治·贝利和比利叔叔。 You may remember that there are two major characters—three, but two of them are George Bailey and Uncle Billy.
现在，我必须承认，比利叔叔真的让我烦恼，但这就是那两个角色。 Now, I must admit, Uncle Billy really bugs me, but those are the two characters.
乔治·贝利和比利叔叔在乔治兄弟的婚礼庆祝会上 ，在聚会结束时，比利叔叔说：「我的帽子呢？」 George Bailey and Uncle Billy are at a party for George's brother's wedding celebration, and at the end of the party, Uncle Billy says, Where's my hat?
嗯，帽子正好在他头上，乔治从他头上拿下来，说：「就在这儿。」 Well, it happens to be on his head, and George picks it up off of his head and says, It's right here.
比利叔叔说：「哪一个是我的？」 And Uncle Billy says, Which one is mine?
你记得吗？ You remember that?
这总是引人发笑，对吧？ It always draws a laugh, okay?
任何看这部电影的人都知道到底发生了什么。 Anybody that's watching it knows exactly what's going on.
只有一顶帽子，但比利叔叔看到两三顶，对吧？ There's only one hat, but Uncle Billy sees two or three, okay?
现在，我不是想不敬，但我希望你记住这个形象， 因为当我们进入书信时，这正是被提论者所做的。 Now, I'm not trying to be disrespectful, but I want you to keep that image in mind because when we get into the Epistles, that is exactly what rapturists do.
只有一次再来，但每次描述时，被提论者都会说：「哪一次？」 There's only one second coming, but every time it's described, the rapturist is going to say, Which one?
这是被提还是再来？ Is this the rapture or the second coming?
只有一个；只有一顶帽子。 There's only one; there's only one hat.
但他们会把这些指给那一个，把那些指给另一个。 But they're going to take and assign these over here to that one and these over here to that one.
我对他们的请求是，如果他们所说的是真的，如果再来要分成两个阶段，如果真的 不只是再来一次而是再来两次，那么为什么在圣经的同一段经文中没有教导呢？ My request of them is, if what they say is true, if the second coming is going to be split up into two phases, if there's really not just one more coming but two more comings, then why is it not taught anywhere in the Bible in the same passage?
因为他们会承认没有。 Because they'll admit that it's not.
换句话说，他们拿这段经文说：「嗯，那是关于被提的，这是关于再来的。」 In other words, they take this passage and say, Well, that's about the rapture, and this is about the second coming.
但正如我们马上要看到的，完全没有理由不直接说：「是的，他们都在谈论再来。」 But as we're going to see here in a minute, there's really no reason not to just say, Yeah, they're all talking about the second coming.
好，让我们从哥林多前书第15章开始，特别是两段：20-28节和 51-55节。现在，第一段，20-28节，如果圣保罗相信被提系 统，这将是一个完美的时机把时间表放在这里，但连一点暗示都没有。 Okay, let's start through 1 Corinthians chapter 15, two sections in particular: verses 20-28 and 51-55. Now, the first section, verses 20-28, would be a perfect time that if St. Paul had believed in the rapturous system, it would be a perfect time to put the timeline in here, but there's not even a hint.
好吗？ Okay?
经文是这样的：「但基督已经从死里复活，成为睡了之人初熟的果子。」 Here’s the passage: Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
「在亚当里众人都死了，照样，在基督里众人也都要复活。但各人是按着自 己的次序：初熟的果子是基督，以后在他来的时候，是那些属基督的。」 For as in Adam all die, so also in Christ shall all be made alive, but each in his own order: Christ the firstfruits, then at His coming those who belong to Christ.
「再后，末期到了。」 Then comes the end.
你看到了吗？ Do you see?
这里没有一千年；没有七年。 There's no thousand years in there; there's no seven years in there.
然后就是末期。 Then's the end.
「末期到了，那时基督既将一切执政的、掌权的、有能的都毁灭了，就把国交与父神。」 The end's the end when He delivers the kingdom to God the Father after destroying every rule and every authority and power.
「因为基督必要作王，等神把一切仇敌都放在他的脚下。」 For He must reign; right now, He's reigning until He has put all His enemies under His feet.
尽末了所毁灭的仇敌就是死。我们会在启示录中看到这一点。 The last enemy to be destroyed is death, and we're going to see that in Revelation.
当死亡被毁灭时，这告诉我们我们已进入永恒。 When death is destroyed, this is telling us we're in eternity.
那就是永恒——当死亡被毁灭时。 That's eternity—when death is destroyed.
死亡不会被毁灭，直到永恒开始。 Death will not be destroyed until eternity begins.
但你看，这本是一个完美的时机，他可以说首先是基督和初熟的 果子，然后在被提时那些属基督的、真正的信徒，然后是大灾难 ，然后是再来，其他人复活，然后是一千年统治，然后是末期。 But you see, that would have been a perfect time for him to say that first comes Christ and the firstfruits, then at the rapture those that belong to Christ, the true believers, then the great tribulation, then the second coming where others are resurrected, then a thousand-year reign, and then the end.
但这不是他的时间表。 But that's not his timeline.
在本章的第二部分，51到55节，他再次谈到这点。 In the second part of the chapter, verses 51 to 55, he talks about this again.
圣保罗说，现在被提论者想把这节经文应用于秘密被提。 St. Paul says now the rapture wants to apply this verse to the secret rapture.
这不合适。 It doesn't fit.
保罗明确告诉我们，这些事件发生在末次号筒吹响时。 Paul specifically tells us that these events are happening at the last trumpet.
这有两个问题。 There are two problems with that.
首先，号筒在圣经中总是用于公开事件。 First of all, trumpets are always used in the Bible for public events.
秘密被提，按其定义，是大多数人不知道发生了什么，对吧？ The secret rapture, by its very definition, is something that most people aren't going to know what happened, right?
如果你读过那些书，你知道人们就这样消失了，大家都在问：「发生了什么？」 If you've read the books, you know that people just sort of disappear, and everybody's going, What happened?
「发生了什么？」 What happened?
不，耶稣在这里谈论的降临将以号筒宣告。 No, the coming that Jesus is talking about here is going to be announced with a trumpet.
这是一个公开事件，不是秘密事件。 It's a public event; it's not a secret event.
是公开的。 It's public.
但不仅如此，这不仅是任何号筒，而是末次号筒。 But more than that, it's not just any trumpet; it's the last trumpet.
没有七年；在这之后没有七年和一千年。 There is no seven years; there is no seven years and a thousand years after this.
这听起来几乎太明显了，但保罗说这是末次号筒。 It sounds almost too evident to say, but Paul is saying that this is the last trumpet.
这是历史上的最后事件。 This is the last event in history.
这是再来，之后我们进入永恒。 This is the second coming, and after that, we go into eternity.
「死被得胜吞灭。」 Death is swallowed up in victory.
你看，被提论者相信死亡要到千年统治之后才会被毁灭。 You see, the rapturists believe that death will not be destroyed until after the thousand-year reign.
即使在再来时，死亡也不会被毁灭。 That even at the second coming, death will not be destroyed.
在千禧年期间，人们会生老病死，然后死亡要到那之后才会被毁灭。 People will live and die during the millennium, and then death won't be destroyed until after that.
所以这完全不符合圣保罗的时间表。 So that doesn't fit St. Paul's timeline at all.
他没有为时间表辩护，他只是给了我们。 He doesn't justify the timeline; he just gives it to us.
他说：「砰，砰，砰，这就是将要发生的事。」 He says, Boom, boom, boom, this is what's going to happen.
被提论者不得不同意这个时间表，但没有依据。 The rapturist has to disagree with the timeline but has no basis for it.
我只是建议，对于所有这些经文，接受教会的历史教导更容易。 I just propose that on all these passages, it's just easier to accept the historic teaching of the Church.
被提系统是200年前发明的；这是一个非常新的系统。 The rapture system was invented 200 years ago; it's a very recent system.
你知道，直到那时，没有人从但以理书中看到这七年大灾难，因为根本不存在。 And you know, up until that time, nobody saw this seven-year tribulation in Daniel because it wasn't there.
有一个七十年的约变更期。 There was a seventy-year time of covenantal change.
让我们看第二段经文：腓立比书3章20到21节。「我们却是天上的国民 ，并且等候救主，就是主耶稣基督，从天上降临。他要按着那能叫万有归服 自己的大能，将我们这卑贱的身体改变形状，和他自己荣耀的身体相似。」 Let's go to the second passage: Philippians chapter 3, verses 20 and 21. Our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like His glorious body.
他们又试图把这说成是被提，但看看经文怎么说。 Once again, they try to make this be the rapture, but look at what the verse says.
其中没有什么不能应用于再来，不能应用于对再来的历史信仰。 There's nothing in there that cannot be applied to the second coming, to the historic belief in the second coming.
让我们看下一段经文：歌罗西书3章4节。「基督是我们的 生命，他显现的时候，你们也要与他一同显现在荣耀里。」 Let's go to the next passage: Colossians 3:4. When Christ, who is our life, appears, then you also will appear with Him in glory.
他们又说这是被提。 Once again, they say that this is the rapture.
抱歉，但这里真的没有什么说这是被提。 Sorry, but there's really nothing in here that says it is the rapture.
「基督是我们的生命，他显现的时候，你们也要与他一同显现在荣耀里。」 When Christ, who is our life, appears, then you will appear with Him in glory.
事实上，提到荣耀这一事实有点反驳了这是秘密被提的观点。 In fact, the fact that glory is mentioned sort of argues against the idea that it is a secret rapture.
换句话说，如果涉及荣耀，那就意味着这是公开的，对吧？ In other words, if there's glory involved, that means it's public, right?
好，让我们看下一个。 Okay, let's go to the next one.
这是被提论者最喜欢的经文，通常是帖撒罗尼迦前书4章13到18节。这 里发生的情况是，帖撒罗尼迦人害怕在基督回来之前死去的人不能进天堂。 This is a favorite passage for the rapturists, usually 1 Thessalonians chapter 4, verses 13 through 18. What's happening here is the Thessalonians are afraid that the people who die before Christ comes back won't get into heaven.
一个非常普遍的古代信念是，死亡时，你就不复存在。 A very common ancient belief was that at death, you ceased to exist.
现在，不幸的是，这也成为一种非常普遍的现代思维——死亡时，你就不复存在。 Now, unfortunately, that has become a very common modern thinking as well—that at death, you just cease to exist.
在美国，有很多人相信这一点。 In America, there are a lot of people who believe that.
保罗所论证的是，这不是将要发生的事。 What Paul is arguing is that that's not what's going to happen.
如果一个人死了，或者如他所说的睡了，他这样说是为了强调他们并没有不复存在。 If a person dies, or what he says goes to sleep, he does that to emphasize the fact that they have not ceased existing.
如果一个人在死亡中睡了，那人也会在基督回来时复活。 If a person sleeps in death, that person too will come back to life when Christ comes back.
所以这里有经文：换句话说，这不是希望的终结；他们将被包括在永恒中。 So here's the passage: in other words, it's not the end of hope; they're going to be included in eternity.
「我们现在照主的话告诉你们一件事：我们这活着还存 留到主降临的人，断不能在那已经睡了的人之先。」 For this we declare to you by the word of the Lord, that those who are asleep, who are left until the coming of the Lord, shall not precede those who have fallen asleep.
「因为主必亲自从天降临，有呼叫的声音和天使长的声音 ，又有神的号吹响，那在基督里死了的人必先复活。」 For the Lord Himself will descend from heaven with a cry of command, with the archangel's call, and with the sound of the trumpet of God, and the dead in Christ will rise first.
「以后我们这活着还存留的人必和他们一同被提到云里，在空中与主相遇。」 Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air.
「这样，我们就要和主永远同在。」 And so shall we always be with the Lord.
「所以，你们当用这些话彼此劝慰。」 Therefore, comfort one another with these words.
他的整个意思是他们不会被撇下。 His whole idea is that they're not going to be left out.
但让我们看看他说的时间表是什么：「主必亲自从天降临，有呼叫的声音。」 But let's look at what he says the timeline is: The Lord Himself will descend from heaven with a cry of command.
有呼叫的声音，有天使长的声音，然后我们又看到那号筒。 There's a cry of command, there's an archangel's call, and then we see that crazy trumpet again.
现在，你同意这三样都是非常公开的事情吗？ Now, would you agree that all three of those are very public things?
换句话说，如果你是偷偷进来只带走你的信徒，你不会 有呼叫的声音，你当然也不会让天使大喊大叫，对吧？ In other words, if you're sneaking in to bring out just your believers, you're not going to do a cry of command, and you're certainly not going to have the angels screaming, okay?
你也不会有号筒吹响。 And you're not going to have any trumpets blowing.
换句话说，秘密被提应该是秘密的，而这里发生的事件是一个非常公开的事件。 In other words, the secret rapture is supposed to be secret, and the event that's occurring here is a very public event.
好吗？ Okay?
所以首先，这不合适。 So first of all, that doesn't fit.
第二件事是，注意在这之后立即发生了什么，好吗？ The second thing is, notice what happens immediately after this, okay?
「我们必被提到云里，这样，我们就要和主永远同在。」 We shall be caught up, and so we shall always be with the Lord.
在这降临之后，立即开始什么？ Immediately after this advent, what starts?
永恒。 Eternity.
「这样，我们就要和主永远同在。」 So we shall always be with the Lord.
这本是圣保罗插入这样一个事实的完美地方：然 后，七年后，恶人复活，然后有一千年统治。 This would have been a perfect place for St. Paul to insert the fact that then, seven years later, the evil dead will be raised, and then there will be a thousand-year reign.
他没有插入任何这些，因为这在教会的思想中不存在；在他的教导中也不存在。 He doesn't insert any of that because it's nowhere in the Church's thinking; there's nowhere in his teaching.
唯一能找到它的方法是拿这段经文试图指给那里 ，另一段经文试图——这不太符合那段经文。 The only way to find it there is to take this passage and try to assign it there, and the other passage and try—this doesn't fit that passage very well.
现在，祂驾云降临的事实——有些人试图说被提似乎暗示这意味着祂不能在晴天回来。 Now, the fact that He comes back in the clouds—some people try to say that rapture seems to imply that that means that He can't come back on a clear day.
换句话说，天上必须有云彩，对吧？ In other words, there's got to be clouds in the sky, okay?
但他们忘记了我们很早就讲过的基本原则，对吧？ But they're forgetting the ground rule that we covered way, way back here, okay?
云彩在圣经中总是用来表示神在审判和荣耀中降临。 Clouds are always used in the Bible to signify the coming of God in judgment and glory.
这就是这些云彩的意思。 That's what these clouds mean.
基督这次要作为审判者回来。 Christ is going to come back as the judge at this time.
为什么？ Why?
因为他们要把每个人带入绵羊和山羊的审判，大白色宝座的审判 ，在那里每个人都要被分开，作为国家聚集，作为个人分开。 Because they're going to usher everybody right into the sheep and the goats judgment, the great white throne judgment, where everybody will be separated, gathered as nations, separated as individuals.
他们试图说的另一件事是：「但你看，祂实际上没有接触地面。」 The other thing that they try to say is, But you see, He doesn't actually touch the ground.
你看，我们在空中与主相遇。 You see, we meet Him in the air.
如果不是有这么多人接受这个解释，我会把它当作绝对荒谬的废话。 If so many people didn't accept this explanation, I would just dismiss it as absolute silly rubbish.
但既然有这么多人接受它，让我试着解释这里发生了什么。 But since so many people do accept it, let me try to explain what's going on here.
经文从未说祂不接触地面，只是说我们要在空中与祂相遇。 It never says He doesn't touch the ground; it says we're going to meet Him in the air.
这里用来表示「空中」的词是希腊文中表示大气层的词。 Now, the word used for the air there is a Greek word for atmosphere.
现在，当耶稣基督在再来时为祂的教会回来时，祂是从天上来到地上。 Now, when Jesus Christ comes back for His Church at the second coming, He's coming to the earth from heaven.
无论祂是否着陆，你是否同意当祂到达空中时，祂已经从祂来的地方回到了地球？ Whether or not He touches down, would you agree that when He hits the air, He's returned to earth from wherever He came from?
我认为这只是试图争辩说祂没有用脚接触橄榄山的逻辑，顺 便说一下，经文中从未说过祂没有。这实在是太牵强了。 I think it's just the logic of trying to argue that He didn't touch the Mount of Olives with His foot, which never is said in the passage, by the way, that He doesn't. It just is too much of a stretch.
对不起，这实在是太牵强了。 I'm sorry, it's just too much of a stretch.
如果保罗是这样说的，那么他应该包括以后还会有第二次再来的事实。 If that’s what Paul was saying, then he should have included the fact that there was going to be a second coming later.
他没有这样说，原因是这不在他的思想中。 He doesn't, and the reason is it isn't in his thinking.
祂回到了地球的大气层；祂回来了，我们与祂相遇。 He's come back to the atmosphere of earth; He's come back, and we meet Him.
问题是很多人看这些经文时没有意识到我们今天早上所做的努力。 The trouble is a lot of people look at these passages without realizing the hard work that we've put in this morning.
换句话说，他们知道圣经如何使用这些术语，他们知道，例如，当启示录说基督要骑 白马回来时，那并不意味着祂要骑着一匹汗流浃背的四腿骏马，突然之间马就会飞。 In other words, they know how the Bible uses some of these terms, and they know that, you know, for example, when Revelation says that Christ is going to come back on a white horse, that that doesn't mean that He's going to have a sweating four-legged stallion between His legs and that all of a sudden horses are going to know how to fly.
这不是启示文学使用这种语言的方式。 That's not how the apocalyptic uses that kind of language.
所以假设这里的细节不符合被提，另一个被提论者会 说的是：「但这些细节与其他地方的细节不同。」 So assuming the details here don't fit the rapture, the other thing that rapturists will say is, But these details are different than details elsewhere.
换句话说，假设它没有教导两阶段的再来，但他们说其中一些细节不符合其他地方的细节。 In other words, granted that it doesn't teach the two-stage coming, but they're saying some of these details don't fit the details that are elsewhere.
这又是一个非常非常薄弱的论点。 Once again, this is a very, very weak argument.
圣经中记载了多少次基督的受难？ How many times in the Bible is the Passion recorded?
我们都同意吗？ Do we all agree?
四次？ Four?
有几处小的提及，但描述性地说，有四次。 There are a couple little references to it, but descriptively, four times.
耶稣死了多少次？ How many times did Jesus die?
一次。 Once.
祂没有死四次，然而所有福音书中给出的细节都不同，对吧？ He didn't die four times, and yet there are different details given in all the Gospels, right?
其中一些甚至很难拼凑在一起。 And some of them are even difficult to put together.
换句话说，有些时间线和内容，当你看它们时，你必须稍微努力一下才能让故事吻合。 In other words, some of the timelines and stuff, when you look at them, you have to work at it a little bit to get the stories to coincide.
我相信它们都吻合，但你必须稍微努力一下。 I believe they all do, but you have to work at it a little bit.
为什么？ Why?
因为每次写福音书的人都在强调那受难的不同方面。 Because every time a person was writing the Gospel, he was emphasizing a different aspect of that Passion.
他不是仅仅为了让我们知道事件的顺序；那对任何人都没有帮助。 He wasn't just putting down things just so we'd know the order of events; that doesn't help anybody.
他是想帮助我们理解他的信息。 He's trying to help us understand his message.
被提或再来也是一样。 It's the same thing with the rapture or the second coming.
仅仅因为帖撒罗尼迦前书第4章中的细节与另一段经文略有不同， 比如帖撒罗尼迦后书第2章，并不意味着这是完全不同的再来。 Just because 1 Thessalonians chapter 4 has details in it that are slightly different than one of the other passages, say 2 Thessalonians chapter 2, it doesn't mean that it's a whole other coming.
这只是意味着有不同的事件，不同的细节需要包括。 It just means that there were different events, different details of it that were important to include.
这有道理吗？ Does that make sense?
这就是他们试图做的。 That's what they try to do.
他们试图这样做，但不幸的是，他们没有任何经文教导 他们的两次来临——被提和再来，来临的两个阶段。 They try to take, but unfortunately, they have no passage that teaches both of their comings—both their rapture and their second coming, both phases of their coming.
因此，这里没有什么不能通过将其全部视为再来而得到更好的解释。 And as a result, there's nothing here that can't be explained even better by looking at it all as the second coming.
让我们看下一个：帖撒罗尼迦后书2章1到12节。「弟 兄们，论到我们主耶稣基督降临和我们到他那里聚集，」 Let's go to the next one: 2 Thessalonians 2, verses 1-12. Now concerning the coming of our Lord Jesus Christ and our assembling to meet Him, we beg you, brethren, not to be quickly shaken in mind by letter purporting to come from us to the effect that the day of the Lord has come.
「我劝你们，无论有灵、有言语、有冒我名的书信，说主的日子现在到了，」 That day has not come unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.
「不要轻易动心，也不要惊慌。人不拘用什么法子，你们总不要被他诱惑，」 So the Thessalonian church at this point is afraid that the second coming has already happened.
「因为那日子以前，必有离道反教的事，」 And they're going, Oh no, we missed it!
「并有那大罪人，就是沉沦之子，显露出来。」 And he says, Don't worry, don't worry.
「他是抵挡主，高抬自己，超过一切称为神的和一 切受人敬拜的，甚至坐在神的殿里，自称是神。」 The Antichrist has to come first.
「现在你们也知道那拦阻他的是什么，是叫他到了的时候才可以显露。」 The son of perdition has to come first, and he's going to elevate himself and want to be worshipped as God in the temple.
「因为那不法的隐意已经发动，只等那拦阻的被除去。」 For the mystery of lawlessness is already at work; only he who now restrains it will do so until he is out of the way.
「那时这不法的人必显露出来，主耶稣要用口中的气灭绝他，用降临的荣光废掉他。」 And then the lawless one will be revealed, the Antichrist, and the Lord Jesus will slay him with the breath of His mouth and destroy him by His coming and His appearing.
「这不法的人来，是照撒但的运动，行各样的异能神迹和一切虚假的奇事，」 The coming of the lawless one by the activity of Satan will be with all power and with pretended signs and wonders and with all the wicked deception for those who are to perish because they refuse to love the truth and so to be saved.
「并且在那沉沦的人身上，行各样出于不义的诡诈 。因为他们不领受爱真理的心，使他们得救。」 So once again, let's look at the timeline.
所以，让我们再次看看时间表。保罗为帖撒罗尼迦 人列出的是一个非常简单、直接、明了的时间表。 What Paul is laying out for the Thessalonians is a very simple, direct, straightforward timeline.
你们没有错过再来，因为沉沦之子必须先来。 You haven't missed the second coming because there's the son of perdition that has to come first.
沉沦之子来了之后，再来就会发生，祂要毁灭敌基督。 After the son of perdition comes, the second coming will occur, where He will destroy the Antichrist.
基督自己要回来，毁灭敌基督，把撒但投入永远的刑罚，然 后永恒开始——审判，那些要灭亡的人，那些要得救的人。 Christ Himself will come back and destroy the Antichrist, throw Satan into eternal damnation, and then eternity begins—the judgment, the people that are going to perish, the people that are going to go into salvation.
这与我们在橄榄山讲论和其他地方看到的时间表相同。 It's the same timeline we saw everywhere else in the Olivet Discourse and everywhere.
这里没有七年；这里没有一千年。 There's no seven years in here; there's no thousand years in here.
被提论者常常试图对这段经文所做的是，他们说在这 段经文的开头，就假设了被提，然后不法者登场。 What the rapturists many times try to do with this passage is they say that at the very beginning of this passage, the rapture is assumed, and then the lawless one comes onto the scene.
但这不是圣保罗所说的。 But that's not what St. Paul says.
换句话说，如果他是想安慰帖撒罗尼迦人，为什么 不直接说：「哦，不要担心，你们会被提走的」？ In other words, if he was trying to comfort the Thessalonians, why wouldn't he just say, Oh, don't worry about it; you're going to be raptured out of the way?
他没有这样说。 He doesn't say that.
换句话说，他们担心错过了再来。 In other words, they're worried they missed the second coming.
如果他相信秘密被提，他可以直接说：「嘿，伙计们，不要担心。」 If he believed in the secret rapture, he could have just said, Hey guys, don't worry about it.
「你们会被秘密提走，你们甚至不会看到不法者。」 You're going to be secretly raptured away; you won't even see the lawless one.
他没有这样说。 He doesn't say that.
他说你们会看到不法者，你们会在大叛教中，你们 会在这里，当耶稣基督来临，用口中的气灭绝他。 He says you're going to see the lawless one, you're going to be there for the great falling away, and you're going to be here when Jesus Christ comes and destroys him with the breath of His mouth.
让我们看看这段经文中的其他几件事。 Let's look at a couple of other things here in this passage.
这段经文中的拦阻力量——很多人想知道那是什么。 The restraining force in this passage—lots of people have wondered what that is.
被提论者说那是教会。 The rapturist says it's the Church.
换句话说，教会要被挪去，而教会、信徒、基督徒是今天在世界上拦阻邪恶的力量。 In other words, the Church is going to be taken out of the way, and the Church, the believers, Christians, are what's restraining evil in the world today.
在这点上，他们完全不同意我所能找到的几乎所有教父的看法。 In that, they totally disagree with almost every Church Father I've ever been able to find.
事实上，我能找到的关于这个主题的每位教父——特土良、 耶路撒冷的区利罗、耶柔米、奥古斯丁——都非常早期。 In fact, every Church Father I've been able to find on this subject—Tertullian, Cyril of Jerusalem, Jerome, Augustine—are all very, very early.
他们都受到新教徒的尊敬，他们都同意将被挪去的是法治。 All of them respected by Protestants, and they all agree that it is the rule of law that will be taken out of the way.
换句话说，法治的理念是政府必须遵守自己的规则。 In other words, the rule of law is the idea that a government must obey its own rules.
这就是将被挪去的。 That is what will be taken out of the way.
罪人之子将会做二十世纪大多数暴君所做的事情。 The man of sin will do very much what most of the despots of the 20th century have done.
二十世纪给了他很多好的弹药。 The 20th century gave him a lot of good ammunition.
他可以指着希特勒、斯大林或毛泽东说：「你知道吗？」 He can point back at Hitler or Stalin or Mao Zedong and say, You know what?
「法治并不那么重要。」 The rule of law isn't that important.
但这就是阻碍他前进的东西。 But that's what's standing in his way.
现在，被提论者有时在这里会提出另一个反对意见，他们 会说：「嗯，等一下，你漏掉了经文中的一些东西。」 Now, the other objection that rapturists will sometimes say here is they'll say, Well, wait a minute, you're missing something in the passage.
保罗明确说沉沦之子要坐在神的殿里，自称是神。 Paul specifically says that the son of perdition will take his seat in the temple of God, proclaiming himself to be God.
你看，这发生在大灾难中。 You see, this is happening in the great tribulation.
圣殿必须重建。 The temple has to be rebuilt.
如果没有神的殿，沉沦之子怎么能坐在神的殿里呢？ How can the son of perdition place himself in the temple of God unless there is a temple of God?
这是一个相当好的论点，对吧？ It's a pretty good argument, right?
问题是，希腊文不支持这种说法。 The trouble is, the Greek doesn't support it.
世界上不止一个圣殿。 There is more than one temple in the world.
事实上，在犹太人的思想中，整个宇宙就是一个圣殿。 In fact, in Jewish thought, the entire universe is a temple.
世界是一个圣殿；犹太人是一个圣殿。 The world is a temple; the Jewish people are a temple.
事实上，在基督徒的思想中，我是一个圣殿。 In fact, in Christian thought, I am a temple.
岂不知你们是圣灵的殿吗？ Know ye not that you are a temple of the Holy Spirit?
然后保罗接着说，所以要像圣殿一样行事。 And then Paul goes on to say, So act like it.
那么，什么是圣殿？ So what is a temple?
圣殿是一个有神居住的物理位置。 A temple is something where you have a physical location in which God dwells.
有史以来最完美的圣殿是谁？ The perfect temple of all time was who?
圣母和耶稣基督。 The Blessed Mother and Jesus Christ.
这两者——耶稣基督以一种完全独特的方式成为 圣殿，因为祂不仅有圣灵的同在，祂就是神。 Those two—Jesus Christ was a temple in a totally unique way because He not only had the presence of the Holy Spirit in Him; He was God.
圣母是我们唯一的圣殿例子，其中圣殿实际上是无罪的。 The Blessed Mother is the only example of a temple that we have where the temple was actually sinless.
我知道如果你不是天主教徒，我刚才让你很生气，所以我道歉。 And I know if you're not a Catholic, I just got you really mad, so I apologize.
但我的观点——让我们回到我的观点。 But my point—let's go back to my point.
关键是圣殿——不止一个圣殿。 The point is that the temple—there's more than one temple.
现在，当保罗写这段话时，他用的是什么词来表示圣殿？ Now, when Paul writes this, what word for temple does he use?
这段经文中表示圣殿的希腊词是naos。 Well, the Greek word for temple in this passage is naos.
现在，有些人用naos这个词来指耶路撒冷的圣殿，但圣保罗从不这样做。 Now, some people have used the word naos to apply to the Jerusalem temple, but St. Paul never does that.
每当圣保罗提到耶路撒冷的圣殿时，他总是用另一个希腊词hieron。 Whenever St. Paul is referring to the Jerusalem temple, he always uses a different Greek word, hieron.
大多数时候，他还说耶路撒冷的hieron，但他总是用那个词。 Most of the time, he also says the hieron in Jerusalem, but he always uses that word.
他总是用naos表示新圣殿，而早期教会的新圣殿有两种情况之一。 He always uses naos for the new temple, and the new temple in the early Church was one of two things.
保罗将这两者都视为个别基督徒，即神居住在其中的物理位置，或作为这些人集合的教会。 Paul shows both of those things as either the individual Christian, who is the physical location with God dwelling within them, or the Church as a collection of those people.
那是保罗使用那个词的唯一方式。 That's the only way Paul ever uses that word.
我可以给你例子：哥林多前书3:16-17，6:19，哥林多后书6:16，以弗所 书2:21。我不指望你能这么快记下来，但如果你愿意，可以拿录音带，稍后查阅。 I can give you examples: 1 Corinthians 3:16-17, 6:19, 2 Corinthians 6:16, and Ephesians 2:21. I don't expect you to copy that down that quick, but if you want to, you can get the tape and look those up later.
但我的观点是：当保罗说沉沦之子要插入圣殿时，他特意用了一个表示新约教会的词。 But my point is this: when Paul says that the son of perdition is going to insert himself into the temple, he specifically uses the word that means the New Testament Church.
沉沦之子不会插入一个尚未建成的耶路撒冷圣殿，因为他会用另一个词。 The son of perdition is not going to insert himself into an unbuilt, as-of-yet temple in Jerusalem because he would have used a different word.
保罗认为沉沦之子是插入我们的敬拜——罗马公教的敬拜。 Paul sees the son of perdition as inserting himself into our worship—Roman Catholic worship.
那就是沉沦之子要攻击的地方：在我们教会的敬拜上。 That's where the son of perdition is going to attack: on our worship in our Church.
现在，这将如何发生可能很难预先确定。 Now, how that's going to be is probably really difficult to ascertain in advance.
当它发生时，可能会很明显，对吧？ When it happens, it'll probably be pretty evident, okay?
但有一件有趣的事是，naos这个词，他用来表示圣殿，在新约中也用于另一件事。 But one interesting thing is the word naos, which is the word that he uses for temple, is also used in the New Testament for another thing.
这是我们所说的圣所的希腊词。 It's the Greek word for what we call the sanctuary.
想想看：世界上每个罗马公教教堂都有一个圣所。 Think about it: every Roman Catholic Church in the world has a sanctuary.
圣保罗很可能在说，当敌基督来临时，他会以某种方式插入 圣所，但肯定是在教会中——以某种方式在教会的敬拜中。 What St. Paul very well may be saying is that when the Antichrist comes, he will somehow insert himself into the sanctuary, but it will definitely be in the Church—somehow in the Church's worship.
保罗称他为沉沦之子这一事实很有趣。 The fact that Paul calls him a son of perdition is interesting.
还有另一个人被称为沉沦之子。 There's another person that was called the son of perdition.
有人知道那是谁吗？ Does anybody know who that was?
你能马上想起来吗？ Off the top of your head?
耶稣称他为沉沦之子——犹大。 Jesus called him a son of perdition—Judas.
没错，犹大被称为沉沦之子。 That's right, Judas was called a son of perdition.
敌基督会是一个犹大祭司吗？ Is the Antichrist going to be a Judas Priest?
我不知道，但我们从保罗告诉我们的知道，他会以某种方式试图颠覆真教会的敬拜。 I don't know, but we do know from what Paul tells us that he will somehow try to pervert the worship of the true Church.
所以我们到了帖撒罗尼迦后书两段经文的结尾。 So we're at the end of both passages in 2 Thessalonians.
这两段经文中没有什么不能用传统的再来观念更好地解释。 There's nothing in either one of these passages that is not better explained by the traditional second coming idea.
提多书2章11到14节是我们要看的最后一段经文。 Titus chapter 2, verses 11 through 14 is the last passage that we're going to look at.
我们简要地看一下。 We'll look at it real briefly.
这是被提论者常谈论的：那蒙福的盼望，就是我们伟大的神和救主耶稣基督的荣耀显 现。他为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们，特作自己的子民。 That's something that rapturists talk a lot about: the blessed hope, which is the appearing of the glory of our great God and Savior, Jesus Christ, who gave Himself up for us to redeem us from all iniquity and to purify for Himself a people of His own.
这里的蒙福盼望描述得很清楚，就是我们伟大的神和救主耶稣基督的荣耀显现。 The blessed hope here is described very distinctly, and it's the appearing of the glory of our great God and Savior, Jesus Christ.
让我直言不讳地说：偷偷从后门溜进来，把你的基督徒、你的跟随者 从危险中拉出来，让另一个人掌权长达七年，这没有什么荣耀可言。 Let me be blunt: there is nothing glorious about sneaking in the back door and pulling your Christians, your followers, out of harm's way so that the other guy can be in charge for seven long years.
那不是荣耀的再来；那就是秘密被提。 That is not a glorious second coming; that's what the secret rapture is.
这里的蒙福盼望不是被提；蒙福盼望是耶稣基督要在荣耀中回来，而且只回来一次。 The blessed hope here is not the rapture; the blessed hope is the fact that Jesus Christ is going to come back in glory, and He's going to come back once.
当祂回来时，祂要给每个人——就像在橄榄山讲论中—— 祂要给每个人他们应得的：好的，绵羊，坏的，山羊。 When He comes back, He's going to give everyone—as in the Olivet Discourse—He's going to give everyone what they deserve: the good, the sheep, and the bad, the goats.
我们都要得到我们应得的赏罚，那将是我们伟大神的荣耀。 We're all going to get what is our just desserts, and it will be the glory of our great God.
全世界都要看见祂；那将是一个公开的事件，就像耶稣说的，从天这边闪到天那边的闪电。 All the world will see Him; it's going to be a public event, just like lightning from one end of the sky to the other, as Jesus said.
所以这些就是所有书信中，被提论者试图使用的所有经文。 So those are all of the epistles, all of the passages in the epistles that the rapturists try to use.
他们根本没有好的论据。 They simply don't have a good case.
圣经中没有任何经文教导他们的时间表。 There's no passage anywhere in the Bible that teaches their timeline.
他们没有七年大灾难，正如我们在但以理书中看到的。 They don't have a seven-year tribulation, as we saw in Daniel.
他们没有两阶段的再来。 They don't have the two-stage coming anywhere.
每段经文都更容易理解为最终的再来。 Every passage is easier understood as just the final second coming.
他们在橄榄山讲论中失去了无花果树的世代；他们也失去了被撇下的语言。 They lost their generation of the fig tree in the Olivet Discourse; they also lost their left-behind language.
他们根本没有任何圣经支持。 They just don't have any biblical support.
老实说，这是一个不错的系统；唯一的问题是，它不是真的。 To be honest with you, it's a nice system; the only thing is, it's not true.
加拉太书给了我们一杯热咖啡，好吗？ Galatians gives us a good hot cup of java, okay?
加拉太书所做的是说，好吧，让我们来一杯浓咖啡。 What Galatians does is say, Okay, let's get a good strong cup of coffee.
你知道，那正是比利需要的，对吧？ You know, that's what Billy needed, right?
当比利看着那顶帽子说：「哪一个是我的？」 When Billy was looking at that hat and saying, Which one is mine?
他需要的是坐下来。 What he needed was to be seated down.
如果我没记错电影的话，他最后撞到了垃圾桶。 He ended up walking into the garbage cans, if I remember the movie correctly.
但他真正需要的是乔治让他坐下来说：「嘿，喝杯热咖啡吧，对吧？」 But what he really needed was for George to sit him down and say, Hey, have a good hot cup of coffee, right?
我们在加拉太书中找到了。 We find it in Galatians.
加拉太书是圣保罗写给基督教会的，解释他们与旧约律法的关系。 The Epistle to the Galatians was written by St. Paul to explain to the Christian Church their relationship to the Old Covenant law.
它写于基督受难和耶路撒冷被毁之间，大约在中途，好吗？ It was written about midway between the Passion and the destruction of Jerusalem, okay?
大概在公元50年代的某个时候。 Probably somewhere in the 50s.
那是在64年大灾难开始发生之前，所以基督教仍被罗马视为犹太教内的一个教派。 It was before the great tribulation started to occur in 64, so Christianity was still viewed by Rome as a sect within Judaism.
现在，在加拉太的教会中似乎发生的事情是，一些犹太领袖 利用了这一点，他们说：「你们只是犹太教的一部分。」 Now, what seems to have happened in Galatia in that church is some of the Jewish leaders took advantage of that and they said, You guys are just a part of Judaism.
「你们必须成为犹太人。」 You've got to be Jews.
外邦人因保罗的事工而进入教会，他们说：「嗯，我是 基督徒，因为我信了基督并受了洗，我是基督徒。」 Gentiles were coming into the Church as a result of Paul's ministry, and they were saying, Well, I'm a Christian because I believed in Christ and I was baptized, and I'm a Christian.
而这些犹太主义者说：「哦，不，根据罗马，根据 政府，你不是基督徒，除非你首先是犹太人。」 And these Judaizers were saying, Oh no, according to Rome, according to the government, you're not a Christian unless you're a Jew first.
所以保罗写信给加拉太人说：「我才不管罗马怎么说。」 So Paul writes to the Galatians and says, I don't give a fig what Rome says.
「如果你受了洗，你就是基督徒，旧约和新约不会永远共存。」 If you've been baptized, you're a Christian, and the Old Covenant and the New Covenant are not going to coexist forever.
记住，现在它们是共存的。 Remember, right now they are coexisting.
在写加拉太书时，耶路撒冷的圣殿里正在献祭，保罗说，不会总是这样下去的。 There are animal sacrifices being done while Galatians is being written in Jerusalem in the temple, and Paul says it's not going to always go on like that.
他讲了一个故事。 He gives a story.
首先，他回顾了耶路撒冷的第一次教会会议；他谈到不同的使徒，然后讲了一个故事。 First, he reviews the first Church council in Jerusalem; he talks about the different apostles, and then he gives a story.
我喜欢这个故事。 I love this story.
这是一个关于亚伯拉罕的旧约故事，他有两个儿子。 It's an Old Testament story about Abraham, who had two sons.
你记得他有两个儿子吗？ Do you remember he had two sons?
一个是以实玛利，是夏甲所生，那是个婢女，生了他的长子。 One was Ishmael by Hagar, that was a slave woman who gave birth to his firstborn.
第二个是以撒，是凭信心所生。 The second one was Isaac, who was born of faith.
现在，在亚伯拉罕的家里，这两个小男孩相处不好，两个母亲也相处不好。 Now, in Abraham's family, these two little boys did not get along, and the two mothers did not get along.
以实玛利比以撒大很多，你知道他做了什么吗？ Ishmael was quite a bit older than Isaac, and you know what he did?
他欺负他。 He bullied him.
我稍微解读了一下这个故事，但确实有麻烦，以撒的母亲撒拉对此有些不满。 I'm reading into the story a little bit, but there was trouble, and Sarah, Isaac's mother, was sort of upset about this.
你们做母亲的能理解吗？ Can you moms understand that?
她有些不满。 She was sort of upset.
那么亚伯拉罕做了什么？ So what does Abraham do?
他赶走了夏甲和以实玛利。 He gets rid of Hagar and Ishmael.
他们必须离开；他们必须走。 They have to leave; they have to go away.
他们被赶出亚伯拉罕的家。 They're thrown out of the household of Abraham.
现在，圣保罗引用这个故事，他同意庇护十二世教宗的说法，即 旧约中的一切都是这样安排的，使我们能从中学到一些东西。 Now, St. Paul takes that story and he agrees with Pope Pius XII when he said that everything in the Old Testament was arranged in such a way that we can learn something about it.
令人惊奇的是：圣保罗说这正发生在你们的生活中。 And here's the amazing thing: St. Paul says that is happening right now in your life.
那婢女生的长子是旧约的犹太教——那就是以实玛利。 The older brother, born of a slave woman, is Old Testament Judaism—that's Ishmael.
公会就是以实玛利。 The Sanhedrin is Ishmael.
这不是我说的；保罗在加拉太书中这样说。 I'm not saying this; Paul says this in Galatians.
他说：「你们，教会，你们是以撒；你们是信心的儿女。」 He says, You, the Church, you're Isaac; you're the children of faith.
「他们是为奴的儿女。」 They're the children of bondage.
「但你知道吗？」 But you know what?
「他们比你们年长，你知道他们在做什么吗？」 They're older than you, and you know what they're doing?
「他们在欺负你们，不是吗？」 They're beating up on you, aren't they?
他们确实如此。 And they were.
司提反已经被石头打死，所以他们在欺负你们。 Stephen had already been stoned, so they're beating up on you.
「但你猜怎么着？」 But guess what?
「神要把他们赶出去。」 God is going to throw them out.
就在加拉太书中。 It's right there in the book of Galatians.
神要把他们赶出去；这是在实际发生前一到二十年预言的。 He's going to throw them out; it's predicted about one to two decades before it actually happened.
现在，如果你想在加拉太书中查找这个，我想我有——是的，在加 拉太书第4章。旧约中关于亚伯拉罕的整个寓言只有一个目的：让 我们能理解第一世纪旧约犹太教和新约教会之间发生的事情。 Now, if you want to look this up in Galatians, I think I've got the—yeah, it's in Galatians chapter 4. The whole allegory of the Old Testament with Abraham was for one purpose: so that we could understand what happened in the first century between Old Testament Judaism and the New Testament Church.
请记住，这不是某个神学家的想法；这不是我的想法。 Please keep in mind this is not an idea of some theologian; this is not my idea.
这直接出自加拉太书第4章。这正是我们马上要在启示录中看到的。 This is right out of Galatians chapter 4. That is exactly what we're going to see in just a minute happening in the book of Revelation.
在启示录中，我们将看到加拉太书中圣保罗的预言应验。 In the book of Revelation, we are going to see the promise of St. Paul in Galatians happen.
这将逐年描述，并在启示录中发生，好吗？ It's going to be described year by year, and it happens in the book of Revelation, okay?
所以请记住，这不是我的想法；这是圣保罗的想法。 So keep in mind that that is not my idea; it's St. Paul's idea.
现在，我答应过你们我们会有一点时间提问，我想我 们确实有一点时间，所以让我们继续回答任何问题。 Now, I promised you that we'd have a little bit of time for questions, and I think we do have a little bit of time, so let's go ahead and answer any questions.
对我们迄今为止所讲的有什么问题吗？ Any questions on what we've had so far?
暂时不要问启示录的问题，因为我们还没到那里，好吗？ Don't ask about the book of Revelation yet because we're not there yet, okay?
让我修改一下我的说法：主的日子不止一个。 Let me modify what I'm saying: there’s more than one Day of the Lord.
我相信撒迦利亚所说的主的日子在第一次降临时应验了。 The Day of the Lord that Zechariah talks about, I believe, was fulfilled at the first coming.
但当我们进入新约时，圣保罗用主的日子来指最后的末世。 But then we get into the New Testament, and the Day of the Lord is used by St. Paul to refer to the final eschaton.
这有点回到基本原则3。那事件，那第一次降临，那 个主的日子让我们对最后的主的日子有一点瞥见。 It sort of goes back to ground rule 3. That event, that first advent, that Day of the Lord gives us a little glimpse about the final Day of the Lord.
所以主的日子要来，那将是审判的日子，就像公元70年是审判的日子。 So there is a Day of the Lord coming, and it's going to be a day of judgment, just like 70 AD was a day of judgment.
还会有另一个主的日子，那也将是审判的日子，好吗？ There will be another Day of the Lord, which will be a day of judgment as well, okay?
被提没有什么秘密可言。 There is nothing secret about the rapture.
你不能说它有什么秘密。 You don't say there's anything secret about it.
还有其他理论吗？ Are there other theories?
嗯，你知道，当你进入末世论时，新教各宗派和思想理论之间的分歧没有比这更明显的了。 Well, you know, nowhere is the split between the Protestant denominations and theories of thought more evident than when you get into eschatology.
我们所描述的是最流行的被提理论，称为灾前千禧年前论，姑且这么说。 What we're describing is the most popular common rapture theory; it's called pre-tribulational pre-millennial dispensationalism, for what it's worth.
然而，我认识灾中千禧年前论者。 However, I know mid-tribulational pre-millennial dispensationalists.
我也有朋友是千禧年前灾前非分段论者。 I also have friends that are pre-millennial pre-tribulational non-dispensationalists.
我的意思是，这种多样性令人难以置信。 I mean, the variety just boggles the mind.
所以我们要做的是选择最常见的一个来讨论。 So what we have to do is take the most common one and try to talk about that.
我想如果我们能回到一点，就是圣经从未谈到两阶段的再来。 I think if we can come back to one thing, it's that the Bible never talks about a two-stage coming at all.
唯一能找到它的方法是把这段经文移到这里，那段 经文移到那里，说这些在谈论两个不同的事情。 The only way to find it there is to take this passage and move it over here and this passage and move it over there, saying these are talking about two different things.
但当你看这些经文时，没有理由它们不能都在谈论再来。 But then when you look at the passages, there's no reason they can't be both talking about the second coming.
顺便说一下，你提醒了我。 By the way, you jogged my memory.
有件事我没提到，就是在60年代被提论者处于鼎盛 时期时，他们提出了希腊文支持他们系统的理论。 One thing I didn't mention is when the rapturists were sort of in their heyday back in the 60s, they came up with the theory that the Greeks supported their system.
然后在某些新约经文中，有一个希腊词叫parousia，谈 到被提，而其他每个词——另外两个词，我一时想不起希腊词— —谈到再来，这就是他们分开经文并弄清哪个是哪个的方法。 Then in certain New Testament passages, there was a Greek word called parousia that talked about the rapture, and that every other word—two other words, I can't remember the Greek words just off the top of my head—talked about the second coming, and that was the way they separated the passages and figured out which one was which.
不幸的是，他们自己的学者，主要是达拉斯和塔尔博特两所教 授这些东西的神学院的学者，已经决定那个理论站不住脚。 Unfortunately for them, their own scholars, mainly out of Dallas and Talbot, the two seminaries where this stuff is all taught, have decided that that theory doesn't hold water.
他们只能随意决定；在希腊文中没有证据支持他们将 这个应用于被提，那个应用于再来的决定，好吗？ They just have to willy-nilly decide; there is no substantiation in the Greek language for their decision to apply this one to the rapture and that one to the second coming, okay?
还有其他问题吗？ Any other questions?
好的，你问了我一个好问题，我不确定我们是否会谈到 这个，但既然你问了，我就快进，我们跳过启示录。 Yeah, okay, you asked me a good question, and I wasn't sure if we were going to get to this, but since you asked the question, I'm going to fast forward, and we're going to skip Revelation.
我们会单独讨论。 We'll do that separately.
但让我告诉你我们作为天主教徒所信的。 But let me give you what we believe as Catholics.
除非有人有个很大的问题，好吗？ Unless somebody else has a real big question, okay?
问题是，如果我们不接受被提，我们不认为会有这七年大灾难 ，我们不认为在再来之后会有这千禧年，我们相信什么呢？ The question is, if we don't accept the rapture, we don't think that there's going to be this seven-year tribulation, we don't think that there's going to be this thousand-year millennium after the second coming, what do we believe?
对吗？ Right?
这就是你的问题吗？ Is that what your question was?
这样说公平吗？ Is that fair?
我在我的书《被提狂热》的最后试图总结我们所 信的，我所做的是为这些陈述中的每一个辩护。 I tried to summarize what we do believe at the very end of my book, Rapture Madness, and what I did is I justified every one of these statements.
然而，你可能几乎看不清我放在这里的内容，所以在这里为其辩护可能会花费太多时间。 However, you can probably barely read what I put on here, so to justify it here probably would take too much time.
但让我在这里过一遍，如果你有问题，请打断我。 But let me just go through here, and if you have a question, stop me.
我们作为天主教徒相信，基督将在这末后的日子里再来，不是以隐藏的方式，而 是公开地、明确地、出人意料地、突然地、迫近地，在只有圣父知道的时间。 We believe as Catholics that Christ will return in these last days, not in a hidden manner, but publicly and unmistakably, unexpectedly, suddenly, and imminently, at a time which only God the Father knows.
记得橄榄山讲论吗？ Remember the Olivet Discourse?
再来的任何明显延迟都是神怜悯的结果，为了让更多人进来。 Any apparent delay in the second coming is a result of God's mercy to let more people come in.
善恶之间还有最后一场战斗。 There is yet to be one final battle between good and evil.
敌基督将领导撒但的攻击。 The Antichrist will lead Satan's assault.
这最后的战斗将由书信中提到的敌基督领导。 This final battle will be led by the Antichrist, who is mentioned in the epistles.
胜利将在基督荣耀显现时获得。 The victory will be won at the glorious appearance of Christ.
换句话说，那场战斗将在基督第二次回来时结束。 In other words, that battle will end when Christ comes back the second time.
那时所有人都要复活。 All people will then be resurrected.
所有人——每个人——都将在那时面对最后的审判。 All people—everyone—will face the final judgment at that time.
所以，当基督第二次回来时，善恶之间的战斗就发生了。 So the battle occurs between good and evil when Christ comes back the second time.
我们都要复活；每个人都要面对最后的审判。 We'll all be resurrected; everyone will face the final judgment.
恶人将永远与神隔绝，义人将不再经历死亡。 The wicked will be separated from God forever, and the righteous will experience no more death.
我们现在进入永恒。 We're in eternity now.
义人现在将有荣耀的身体，我们将永远享受神的荣光。 The righteous will now have glorified bodies, and we will enjoy the beatific vision forever.
神的荣光是对神本人的直接体验。 The beatific vision is the firsthand experience of God Himself.
这未来的喜乐应当使我们充满希望。 This future joy should cause us to be hopeful.
这真是一个充满希望的信息，不是吗？ There's really a hopeful message, isn't it?
我的意思是，事情会变得更糟，但我们知道最后谁会赢。 I mean, things are going to get worse, but we know who's going to win in the end.
这不是一个充满希望的信息吗？ Isn't that a hopeful message?
有时当你看这个世界时，你会想谁会赢？ Sometimes when you look at the world, you wonder who is going to win?
这就是教会给我们的信息：我们知道谁会赢。 That's the message that the Church gives us: we know who's going to win.
我们都应当警醒预备。 We should all be watchfully prepared.
记得我们谈到耶稣在橄榄山讲论中讲的那些比喻吗？ Remember we were talking about those parables that Jesus gave in the Olivet Discourse?
你不知道时间；你不知道，你不知道。 You don't know the time; you don't know, you don't know.
但要知道这一点：要预备好。 But know this: be prepared.
所以我们应当警醒预备，并在圣餐庆典中忠心。 So we should be watchfully prepared, and we should be faithful in the Eucharistic celebration.
圣餐对我们预备再来至关重要。 The Eucharist is essential to our preparedness for the second coming.
我们将在启示录中讨论这个。 We're going to get into that in the Apocalypse.
如果你回到但以理书，记得兽的战斗策略的异象吗？ If you go back to Daniel, remember the vision of the battle strategy of the beast?
然后我们看了神子民战斗策略的异象。 And then we looked at the vision of the battle strategy of God's people.
我告诉过你，这些标题同样适用于启示录。 I told you that these same headlines work for Revelation.
当我们看到神子民战斗策略的异象时，你知道启示录的战斗策略是什么吗？ When we get to the vision of the battle strategy of God's people, you know what Revelation's battle strategy is?
圣餐。 The Eucharist.
总之，战斗策略就是圣餐。 The long and the short of it is the battle strategy is the Eucharist.
我们会谈到这个，好吗？ We'll get to that, okay?
这回答了你的问题吗？ Does that answer your question?
这边呢？ Over here?
好的，很好。 Okay, good.
好的，那是个很好的问题。 Yeah, okay, that's a very good question.
对我来说，那是一个完全的奥秘。 That is, to me, a total mystery.
问题是，耶稣说只有父知道子第二次降临的时间是什么意思？ The question is, what did Jesus mean when He said only the Father knows the time of the Son's second advent?
天使不知道，连子也不知道？ The angels don't know, and even the Son doesn't know?
如果我能解释所有奥秘，我现在就不会站在你们面前。 If I could explain all mysteries, I wouldn't be standing here in front of you now.
在我看来，那是三位一体本身的一个奥秘，我不知道，是神圣的，对吗？ That is, in my estimation, a mystery integral to the Trinity itself that I don't know, and divine, right?
除此之外，我无法超越。 And beyond that, I can't get past it.
我所能做的就是相信祂的话，如果作为神一部分的子说祂 不知道，那么我可以保证诺查丹玛斯也不知道，好吗？ All I can do is take His word for it, and if the Son, as a part of the Godhead, is saying that He doesn't know, then I can guarantee you Nostradamus doesn't know, okay?
好吗？ Okay?
所以你知道，这是一节难解的经文，因为它把我们带入三位 一体的奥秘，三个位格在一个神性中，我无法超越太多。 So that you know, it's a difficult verse because it brings us right into the mystery of the Trinity, of the three persons in the one Godhead, and I can't go much past that.
那句话对我来说是个奥秘，好吗？ That saying is a mystery to me, okay?
还有其他问题吗？ Any other questions?
我们会在休息时回到炼狱的问题，好吗？ We're going to come back to the purgatory on the break, okay?
当然，我绝不会建议抛弃新约的任何部分，好吗？ Sure, I would never ever recommend throwing any part of the New Testament out, okay?
所以我们接下来要看启示录，我们会有满满的内容，相信我。 So we're going to get to Revelation next, and we are going to have a full plate, believe me.
因为我告诉大卫和安妮塔，如果他们想什么时候邀 请我回来，我可以轻松地花六个小时只讲启示录。 Because I was telling David and Anita if they want to invite me back sometime, I could easily, easily spend six hours on just the book of Revelation.
这是一本引人入胜的书；这是一本奇妙的书。 It's a fascinating book; it is an amazing book.
这是一本圣餐的书，而且是圣经中唯一的书之一——事实上 ，我相信这是圣经中唯一一本——仅仅阅读它就有祝福。 It is a Eucharistic book, and it is a book that is one of the only books in the Bible—in fact, I believe it's the only book in the Bible—that has a blessing associated with just reading it.
让我读给你听这祝福；就在开头。 Let me read you the blessing; it's right at the beginning.
它说：「念这书上预言的和那些听见又遵守其中所记载的都是有福的，因为日期近了。」 It says, Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear and who keep what is written therein, for the time is near.
仅仅听到启示录的诵读和聆听就有特别的祝福。 Just hearing the reading and the hearing of the book of Revelation has a special blessing.
所以如果安妮塔和大卫决定什么时候想让我回来 ，那就太好了，我们可以花五个小时讲启示录。 So if Anita and David decide that they want me to come back sometime, that'd be great, and we can spend five hours on the book of Revelation.
但我们要尽量把这次控制在十分钟内，这样我们就能在启示录中尽可能多地利用时间。 But we're going to try to hold this one to ten minutes, and that'll give us as much time as we possibly can in the book of Revelation.
为了结束这次讲座，我想读点东西给你们听。 Just to end up this session, I'd like to read something to you.
我想请你告诉我我在描述什么：在这个特定的九月天，天气似乎没有什么异 常，但指挥世界上最强大军队的人悲伤地沉默地俯瞰着它最大的城市之一。 I'd like you to tell me what I'm describing: Nothing seemed out of the ordinary in the weather on this particular September day, but the man who commanded the greatest army in the world looked over one of its greatest cities in sad silence.
就在几周前的一天，这个城市有数千人死去。 On one day just a few weeks earlier, thousands had died in this city.
这座大城市的中心燃烧得如此猛烈，以至于几英里外都能看到。 The heart of this great city had burned with an intensity seen from miles away.
文明世界在挣扎…… The civilized world struggled...
要理解这一惊人的事件，世界贸易主要中心的燃 烧是中东一群狂热分子心中宗教狂热的结果。 To comprehend this stunning event, the burning of a major center of world trade was the result of a religious fanaticism that burned in the hearts of a group of zealots in the Middle East.
在全球范围内，其他信奉同一宗教的人声称他们的信仰被这些极端分子劫持了。 Worldwide, other adherents to this same religion had claimed that their faith was being hijacked by these extremists.
全世界都目睹了，但更重要的是，世界上最强大的国家目睹了那天的大规模破坏。 The whole world witnessed, but more importantly, the world's greatest power witnessed the massive destruction on that day.
默默注视着这场毁灭的人是一个强大家族的儿子。 The man who looked quietly over the destruction was the son of a powerful political family.
在历史的这个关头，他掌管着西方唯一剩下的超级大国。 At this juncture in history, he was in charge of the only superpower remaining in the West.
这个人是唯一一个可能——有些人甚至会说应该—— 在多年前就结束与这些极端分子冲突的人的儿子。 This man was the son of the one person that might have—some would say even should have—ended this conflict with these extremists years earlier.
这种怨恨已经酝酿多年，目睹这场毁灭的人中不止少数人在思考死亡和毁灭时欢呼庆祝。 The resentment had been brewing for years, and more than a few of those that witnessed the destruction cheered and celebrated as they pondered the death and destruction.
这个掌权的人是谁？ Who was this man in charge?
他是谁？ Who was he?
如果你说乔治·W·布什，不要觉得不好意思；我不是在描述他。 If you say George W. Bush, don't feel bad; that's not who I was describing.
我描述的是罗马的提多凯撒。 Who I was describing was Caesar Titus of Rome.
维斯帕先凯撒是他的父亲。 Caesar Vespasian was his father.
我这样措辞是为了让你想到乔治·W·布什，所以不要觉得不好意思。 I worded it so you'd come up with George W. Bush, so don't feel bad.
但我所说的完全适用于提多凯撒。 But what I said is totally true of Caesar Titus.
被攻陷的城市是耶路撒冷，令世界恐惧的被焚烧的建筑是希律的圣殿。 The city that was overrun was Jerusalem, and the building that was burned to the horror of the world was Herod's Temple.
在启示录中，我们将探讨这永远改变世界的一天：公元70年8月10日。如果你以为我在 描述9月11日，不要觉得不好意思；你陷入了我喜欢称之为雷普·凡·温克尔的扭曲。 In the Apocalypse, we will investigate this day that changed the world forever: August 10th, 70 AD. If you thought I was describing September 11th, don't feel bad; you were caught in what I like to call a Rip Van Winkle warp.
你记得雷普·凡·温克尔的故事吗？ Do you remember the story of Rip Van Winkle?
他在卡茨基尔山脉，我相信他睡着了，睡了40年。 He was in the Catskill Mountains, and he fell asleep, I believe it was for 40 years.
他回到镇上，看见一个年轻人靠在树上，他以为是自己，但不是他。 He came back to his town and he looked at a young man leaning up against a tree, and he thought it was him, but it wasn't him.
那是他的儿子。 It was his son.
他看着他以为是妻子抱着儿子的女人，但那不是 他的妻子；那是他的女儿，孩子是他的孙子。 He looked at what he thought was his wife holding his son, but it wasn't his wife; it was his daughter, and the child was his grandchild.
当人们看启示录时，他们做了我称之为温克尔扭曲的事情。 When people look at the Apocalypse, they take and do what I call a Winkle warp.
他们像雷普·凡·温克尔40年后回来时那样看世界，但他 们不是忽略40年的历史，而是忽略1900年的历史。 They look at the world like Rip Van Winkle did when he came back 40 years later, but instead of ignoring 40 years of history, they ignore 1900 years of history.
我希望这能激起你的兴趣。 I hope that whetted your appetite.
我们下次要进入启示录。 We're going to get into Revelation next time.