末世论 Eschatology – 论到万物结局的教义

圣经教义 – 有关的重要信仰
作者: 马可. 康布隆 神学博士 Mark G. Cambron, D.D.



I. Physical Death. 壹. 身体的死
A. Death Is Not a Cessation of Being. 死不是存在的停止
B. Death Is Not Soul Sleep. 死不是灵魂睡觉
C. Death Means Separation. 死意味着分离。

II. The Bodily Resurrection. 贰. 身体的复活
A. The Fact of Resurrection. 复活的事实。
B. The Nature of the Resurrection. 复活的本质。
C. The Time of the Resurrection. 复活的时间

III. The Intermediate State. 叁. 居间的状态
A. Before the Cross. 在十字架以前
B. At the Time of the Cross. 在十字架的时期
C. After the Cross. 十字架之后

IV. The Second Coming of Christ. 肆. 基督的第二次再来
A. The Importance of the Doctrine. 这教义的重要性
B. The Meaning of the Second Coming.第二次再来的意义
C. The Events of the Second Coming. 第二次再来的诸事件

V. The Antichrist. 伍. 敌基督
A. His Person. 敌基督他这人
B. His Titles. 敌基督的各头衔
C. His Forerunners. 预表敌基督的先行者
D. His Work. 敌基督的工作
E. His Career. 敌基督所致力的
F. His Time. 敌基督的时间
G. His Appearance. 敌基督的现形
H. His End. 敌基督的结局

VI The Tribulation. 陆. 灾难
A. The Tribulation of the Body of Christ. 基督身体的灾难。
B. The Tribulation of Israel. 以色列的灾难。
C. The Great Tribulation. 大灾难。

VII. The Battle of Armageddon. 柒. 哈米吉多顿之战(哈米吉顿之战)。
A. What It Is Not. 它不是什麽。
B. What It Is. 它是什麽

VIII. The Millennium.  捌. 千禧年。
A. The Fact of the Millennium. 千禧年的事实。
B. The Description of the Millennium. 千禧年的描述。
C. The Types of the Millennium. 千禧年的类別。
D. The Conditions During the Millennium. 千禧年期间的情况。

IX. The Judgments.  玖. 审判。
A. Judgments of the Christian. 对基督徒的审判。
B. Judgment of the Nations. 对世人的审判。
C. Judgment at the Great White Throne. 白色大宝座的审判。

X. After the Millennium.  拾. 千禧年之后
A. Satan Loosed. 撒旦被释放
B. Nations Gathered. 各国被聚集。
C. Army Destroyed. 撒旦军队被摧毁。
D. Satan Doomed. 撒旦的注定下场。

XI. The Future of the Wicked.  拾壹. 恶人的未来。
A. The Scriptural Teaching. 圣经的教导
B. The Terms Used. 圣经所用的名词
C. The Theories Proposed. 人所提出的理论

XII. Heaven.  拾贰. 天堂
A. First Heaven. 一层天
B. Second Heaven. 二层天。
C. Third Heaven. 三层天

Chapter IX 第九章


Eschatology is the doctrine of last things.


The Bible always gives sufficient information for the faith of the believer. The Bible was never proposed merely for his curiosity. God teaches finite beings to walk by faith in the unexplained infinite.

A. Death Is Not a Cessation of Being.

Thirty-five hundred years ago Job asked, “If a man die, shall he live again?” This question has been asked for millenniums. It is still a universal question. It is a subject of perennial interest. That those whom we love should die and be buried does not seem right; and it is not! God never made man to die; He created him to live and to have fellowship with Himself. But sin brought death and the grave, thus separation from God.

Should the Lord tarry, everyone reading these words, the author included, shall die, for death has passed upon all men (Rom. 5:12).

A poem lasts longer than the poet; the voice on the recording tape can be heard years after the recording artist is dead; pictures of dead loved ones remain, even after the loved ones are gone.

Things on this earth are not equal. The rich have always oppressed the poor; the wicked have always prospered over the righteous. Human justice demands an equalization of all things in a life after death. We are living in a changing world. The robins build their nests, even as they did in the garden of Eden, and animals possess the same characteristics as they did at the beginning. However, man does not live as he used to, even as he did twenty-five years ago. Although this betrue, the inquiring mind of man remains the same, still asking the question, “If a man dies, will he live again?”

There is a universal belief in a life after death. If you go to the darkest part of Africa, where Christ has never been preached, you find that people there believe in a life after death. Why do some heathens burn their wives? Why do some bury food with the corpse? They believe that the departed one must have a companion and food on his journey beyond the grave. The Egyptians furnished a charter, a book for the journey, and placed it with the corpse. Why do the birds fly south? Instinct in them proves there is a southland. The heart of man, and his inward instinct are proofs that there is a life hereafter. Both physiology and philosophy maintain there must be a life after death.

There are two great reservations:

1. Reservation for the Christian. “Our Lord Jesus Christ . . . hath begotten us . . . to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (I Peter 1:4). In Philippians 1:23 the Apostle Paul used the word “depart” as describing death. By this he did not mean that he would cease to exist. Depart means “to depart.” Did he mean to depart to the grave with Christ? Of course not, for Christ is not in the grave; He is in heaven. II Corinthians 5:8 makes the meaning of departure even clearer when it says, “We are confident . . . and willing … to be absent from the body, and to be present with the Lord” The word “present” means “to be at home with.” The death of a Christian, therefore, is pictured as a ship pulling up anchor and setting sail for home; in other words, the death of a Christian means “going home.”

2. Reservation for the Ungodly. “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (II Peter 2:9).

第九章   末世论


壹. 身体的死亡


A. 死不是生命的停止

三千五百多年前,约伯问说,“人若死了,怎能再活呢?”(约伯记14:14)。  这个问题已经被问了几千年。仍然是一个普世性的问题。是一个年复一年倍受关注的议题。我们所爱的人奈何却会死并且被埋葬,这似乎不对啊; 没错,是不该如此!上帝从来不是造人来让其死去的; 祂造人是要人与祂相处,一同出入的。但是,罪带来了死亡和坟墓,于是,人就与上帝分离了。


一首诗的延续比诗人本身存活的时间更久; 声乐艺术家死后他的声音仍然可以从录音裡再被听到; 死去的亲人他们照片仍然存在,即使在亲人离开人间之后。

这地上的人间事并不平等。富人总是欺压穷人;恶人总是比义人更昌盛。世间的正义要求生命中的一切事物在死后归于平等。我们活在一个不断在变的世界裡。知更鸟依然 如同在伊甸园时那样的筑它们的巢;地上的动物仍然保有起初被造时的相同特徵/特质。然而,人却不像以前那样子的生活了,甚至不会像二十五年前那样的生活了。但儘管如此,人类的探索的心依旧维持一样,仍然在问这个问题,“人死了,还会再活吗?”



1.为基督徒的存留。 (彼得前书1:4)“我们的主耶稣基督. . .重生了我们、叫我们….可以得着不能朽坏`不能玷污`不能衰残、为你们存留在天上的基业”。在腓立比书1:23中,使徒保罗使用“离世”这个词来描述死亡。他这样说并不意味着他将不复存在。’‘离世’意味着“离开。“他是否意味着离世而去到坟墓与基督一起呢?当然不是!因为基督并不在坟墓裡;基督是在天堂。哥林多后书5:8说:“我们坦然无惧、是更愿意….离开身体, 与主同住”。



B. Death Is Not Soul Sleep.

The word “sleep” in Scripture, concerning the dead in Christ, means “rest.” It does not mean “unconsciousness.” The body may die, but the soul and spirit will never die. In the resurrection it is the body that is raised, not the soul and spirit. The Scriptures clearly state that the soul is absent from the body, present with the Lord; and that the souls and spirits are fully awake and aware of things round about them. A perfect illustration of the above truth is found in Revelation 6:9, 10: “When he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” Here we see the disembodied souls, alive, and reasoning with God.

The Apostle Paul says, “For to me to live is Christ, and to die is gain” (Phil. 1:21). “To live” meant that Paul had perfect fellowship with the living Christ. If death were the end, why would Paul say, “and to die is gain?”


圣经中论到在基督裡“睡了”的人,“睡了”这一词的意思是“安息”。这并不意味着“没有意识/知觉”。身体会死亡,但灵和魂却永远不会死。人的复活是身体复活,而不是灵与魂复活。圣经清楚的说,魂是离开身体,与主同在; 而灵和魂是完全的清醒,知觉周围的事物。在启示录6:9-10中可以找到上述真理的完美例证:“羊羔揭开了第五个印的时候,我看见祭坛底下,有为了神的道,并且为了自己所作的见证而被杀的人的灵魂。他们大声喊叫,说:“圣洁真实的主啊!你不审判住在地上的人,给我们伸流血的冤,要到几时呢?”。在这裡我们看到了与身体分离的灵魂,是活着的,向上帝呼求。

使徒保罗说:“因我活着就是基督、我死了就有益处”(腓利比书1:21)。 “活着”意味着保罗与永活的基督有过完美的交往/交谊。如果死即是结束,保罗为什麽要说“死了就有益处”呢?

C. Death Means Separation.

Death in Scripture always means “separation.” Physical death is the separation of the soul and spirit from the body. Spiritual death is the eternal, complete, final separation from God (Rev. 21:8).

Life means “union” (John 3:16). Death means “separation” (Rom. 8:35-39). The ego, the “I,” lives in the house of flesh. You are not a body, having a soul and spirit, but you are a soul and spirit possessing a body. Scientists used to tell us that the bodies in which we live change every seven years; now they say that they change every seven days. Our bodies may change, but we ourselves, that is, our ego, never changes. People cannot see us, the ego, but only the house, or tent, in which we dwell. Death is the departure from this house (II Peter 1:13,14; Phil. 1:21,24; Gal. 2:20; II Cor. 5:6,7; Job 19:26; Luke 16:26; II Tim. 4:6; II Cor. 12:2). People have been burying bodies for six thousand years; just the bodies, not the persons.

The soul is the seat of feeling and appetite; from Scripture we believe it is the exact counterpart of the body. The spirit is the seat of man’s intelligence. When Samuel was called up by the request of Saul, it was his spirit that appeared, not his body. Death, then, is not a circle, or a square. We shall not be formless if we depart this life, but our souls and spirits shall be fully conscious, existing in the same form and shape as our bodies.

Memory may be seated in the brain, but the brain is not the source of thought. We may remember things that happened ten years ago, but we do not have the same brain that we had ten years ago. I possess a brain, but the brain is not I. Death simply means, “I  have departed”; am separated from my body.



生命意味着“联合”(约翰福音3:16)。而死亡意味着“分离”(罗马书8:35-39)。自我的这个“我”,活在肉体皮囊裡。你并不是一个身体而带着灵与魂,但你是个灵与魂而拥有一个身体。科学家过去常常告诉我们,我们所住的身体每七年就会起变化;现在他们说这身体每七天就会起变化。我们的身体可能会有变化,但我们自己,也就是我们人的自我,却永远不会改变。别人看不到‘我们’的这‘自我’,只看到我们的身体或外壳。死是人离开这个肉体皮囊(彼得后书1:13-14; 腓利比书1:21,24; 加拉太书2:20; 哥林多后书5:6-7; 约伯记19:26; 路加福音16:26; 提摩太后书4:6; 林后12:2)。过去几千人类历史裡所埋葬的的尸体,只是身体而已,而不是人。


人的记忆是可以存于大脑中,但大脑并不是思想的源头。我们可能记得十年前发生的事,但我们现有的脑并不是十年前的那同一个脑。 我拥有一个脑,但那个脑并不是我。死简单的代表着“我已经离开了”; ‘我’从我的身体中被分离出来。


A. The Fact of the Resurrection.

1. Anticipated in the Old Testament. Such terms as “in the latter days,” “awake and live,” are indications of a resurrection. The Old Testament contains many types of the resurrection. Joseph was counted dead, but he came back to his father; Jonah was in the belly of the fish for three days and three nights, and then was released; Daniel was placed in the lion’s den, a place of death, but came out alive; Israel died in the wilderness, and a new Israel went in Canaan. All of these are figures of the resurrection. The following Scriptures verify the resurrection. “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead” (Is. 26:19). See also Job 19:26, 27; Psalm 16:9, 11; Daniel 6:23; 12:2; Matthew 12:40.

2. Revealed In the New Testament. “As in Adam all die, even so in Christ shall all be made alive” (I Cor. 15:22). “[I] have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15). See also Matthew 22:30-32; Luke 14:13, 14; 20:35, 36; John 5:28, 29; 6:39, 40, 44, 54; I Thessalonians 4:14-16: II Timothy 1:10. Christ did not come to save my soul only, but all of me: my soul, spirit, and body.All of me is to be saved.

貳. 身体的复活


  1. 在旧約中被預期。诸如“在末后的日子裡”,“醒来活着”这样的词彙是意指复活。旧约裡含有几种类型的複活。约瑟认为是死了,但他后来回到他父亲那裡; 约拿在鱼肚裡待了三天三夜,然后被放了出来;但以理被扔进狮子坑中,一个死亡之地,但却活着出来了; 以色列人在旷野中死了,而新以色列人进入了迦南地。所有这些都是复活的预表。以下的经文验证复活。(以赛亚书26:19)“你的死人要复活.他们要与我的身体一起兴起。那些住在尘土里的必醒起,并且欢呼。因为你的甘露像早晨的甘露般临到,使地交出离世的人来”。另见约伯记19:26-27;诗篇16:9,11; 但以理书6:23; 12:2; 马太福音12:40。
  2. 在新約裡的啟示。 “正如在亚当裡众人都死了。照样、在基督裡众人也都要复活”(哥林多前书15:22)。 “[我]并且靠着 神、盼望死人、无论是义人或不义的人、都要复活、就是他们自己也有这个盼望。”(使徒行传24:15) 。另见马太福音22:30-32; 路加福音14:13-14; 20:35-36; 约翰福音5:28-29; 6:39-40,44,54; 帖撒罗尼迦前书4:14-16:提摩太后书1:10。基督并不是仅仅来拯救我的灵魂而已,祂是来拯救我的全部:我的魂,我的灵和身体。我的全人都会被拯救。

B. The Nature of the Resurrection.

Death is never set forth as the hope of the believer. In Corinth (I Cor. 15) some had declared that there was no bodily resurrection, but in the above chapter Paul rebukes them for this false doctrine and proves to them that there is a resurrection (by Christ’s own resurrection): if one does not believe in man’s resurrection, then it is impossible to believe in Christ’s resurrection; and if Christ had no resurrection, there is no Gospel, and if no Gospel, we are not saved.

Satan has always been against the Word, and he has many weapons trained on it. The revelation he most despises is that of the resurrection. Materialism denies the resurrection altogether. Spiritualism denies the bodily resurrection. We are never to doubt the resurrection. “I forgot God when I said, How can this be?” Whether man believes, or understands the resurrection means little; it is true, nevertheless.

Some people cannot believe that flesh and bones shall be perfect. When speaking of Christ’s resurrection, they maintain that it was a spiritual resurrection. We know by this statement that they do not know what they are talking about. Jesus Christ’s spirit was not put in the tomb; only His body was. The Roman soldiers were not stationed at the sepulcher to guard His spirit, but to guard His body. It was His body they guarded; it was His body which arose from the dead!

One Scripture used by those who believe only in a spiritual resurrection is I Corinthians 15:44: “It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is aspiritual body.” Notice that the verse does not say “a spirit body,” but “a spiritual body.” The natural body is controlled by the soul; the spiritual body shall be controlled by the Spirit; hence, a spiritual body.

1. Theories Proposed.
a. Germ Theory. This is an old Jewish belief found in the Talmud. According to it, in man there is a little bone, called a “luz,” which death can not destroy, and out of that germ the body will be resurrected. Some Christians hold to this theory, using I Corinthians 15:36, 37 for support.
b. Identity Theory. This is the belief that the body in the resurrection will be raised just as it was buried. A body buried with an arm missing, will be raised with an arm missing; an infant buried will be an infant raised; a lunatic buried, a lunatic raised. The Mohammedans hold to this theory. If this be true, we will not be like Jesus.
c. Reincarnation Theory. This idea supposes that when a man dies he goes immediately into another body. If this should occur, we would not be “at home” with the Lord. When a person dies, he is not a complete human being; he can only be so by a bodily resurrection (I Thess. 5:23).
d. Intermediate Body Theory. This theory contends that the believer receives his resurrected body immediately upon his death. It is based on II Corinthians 5:1-4: “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” But the above Scripture refers only to those believers who are living when Christ comes.

2. Truth Believed. The resurrection is by Divine Power! “God giveth a body as it has pleased him, and to every seed his own body” (I Cor. 15:38). Jesus Christ’s own resurrected body was proved to be flesh and bone. When Christ appeared unto the disciples, He remarked, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Luke 24:39). Christ did not say that there were no spirits, but that a spirit does not have flesh and bones. Ezekiel 37 pictures the resurrection of Israel; flesh, bones and spirit are mentioned, but no blood. The law demanded the shedding of blood, and Christ shed his blood to pay for that demand. In the resurrection, all will be raised without blood; life will be in the spirit of man.

“[The Lord Jesus Christ] shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20, 21). Our bodies, the same ones that may be planted in death, will pass under a great transformation and be raised. If we should plant a lily, a lily will come up; if we plant wheat, wheat will come up; if we plant tares, tares will come up; if we plant human bodies, glorified human bodies will come up. God looks upon the cemeteries as nothing but harvest fields. The seeds in these harvest fields are the bodies of the dead, and the harvest is the resurrection.

“And we shall be changed” (I Cor. 15:52 c). Yes, a great transformation will take place, but it will be the same body, for the resurrected body of Christ proves that it will be the same body, as He bore in His resurrected body the print of the nails.

I Corinthians 15:42-44 describes fully the resurrection of the just (God tells nothing of the bodies of the damned in their resurrection): “It is sown in corruption; it is raised in in-corruption.” A dead body is a corruptible body. A live body is a mortal body. Nothing is ever said in Scripture of planting a mortal body. A corruptible body is subject to decay and dust, but one day it will be raised in in-corruption, a body fit for heaven, that can never be subject to corruption again. “It is sown in dis-honor; it is raised in glory.” These vile bodies have been dishonored by sin, but one day they will be raised in glory like unto the glorious body of our Lord. “It is sown in weakness;it is raised in power.” Sin has made us weak, also. The weakest thing in the world is a dead body. In order for a dead man to love, he must be moved. He has eyes that cannot see and ears that cannot hear; he makes no protest about being put in a coffin and placed in a grave. There is no resistance in a dead body. These same weak bodies shall be raised with great power. Notice what man can do for the eyes today, but think what God will do. The resurrected believer will be able to see spiritual beings. Mortal man has the microscope and telescope, but, oh, what eyesight our new bodies will have! Today we have limits of speed, but in the resurrection there will be no limit. Do not make present standards the limit of our future standards. “It is sown a natural body;it is raised a spiritual body.” The natural body is our animated body, containing flesh, bones and blood. Our resurrected spiritual bodies shall not be spirit-bodies, but spiritual; they will be bodies composed of only flesh and bone, no blood, dominated by our spirits.



撒旦一直都在抵挡神的道,并且撒旦有许多武器被训练来对付神的道。撒旦最憎恶的启示是复活的启示。唯物主义完全否定复活这真理。唯灵主义者否认身体的复活。但我们基督徒永远不会怀疑复活。 “当我说这怎麽可能的时候,我忘记了上帝”。无论人相信复活,还是对复活仅只了解一点点,这都不算什麽; 无论如何,复活是真实的。

有人无法相信骨与肉(在复活后)将会是完美的。论到基督的复活时,他们说复活是灵的复活。根据这个声称,就知道他们不知道自己所说的是什麽。因为耶稣基督的灵并没有被安放在坟墓裡;在坟墓裡的只有祂的身体。罗马士兵并不是驻扎在墓园裡去守卫耶稣的灵,而是去守卫祂的身体。是祂的身体士兵们看守着; 从死裡复活的是祂的身体!

那些相信只在灵裡复活的,他们所使用的一节经文是哥林多前书的15:44节: “所种的是属血气的身体,复活的是属灵的身体。既然有属血气的身体,也会有属灵的身体”。请注意,这节经文的意思并不是说“一个灵体”,而是说一个“属灵的身体”。天然的身体是被魂所控制的;而属灵身体将要被圣灵所掌管; 因此,是一个属灵的身体。

1. 人所提出的一些关于复活的說法

  a. 细菌论。这是一个在犹太法典Talmud(塔木德)裡找到的古老的犹太人信仰。根据这说法,在人身体裡面有一个小骨头,称为“luz”,是死也无法消灭的,说从那个细菌中,身体将会复活。有些基督徒持着这个理论,他们所依据的是哥林多前书15:36-37为那说法的支持。

  b. 同一論/一致論。这个理论相信被埋时是怎样的身体,在复活时就怎样的身体复活。被埋时是缺胳膊的身体,在复活时也缺胳膊; 被埋时是婴儿,复活时也是婴儿; 一个疯子死后被埋,复活后也会是疯子。回教徒持有这个理论。…但如果真是这样子的话,我们就不会与耶稣相似复活后有荣耀的身体了(腓立比书3:20-21)。

  c. 轮回论。这个想法认为当一个人死时,他会立即进入另一个身体。如果真的是像这样子的话,我们将不会在“天家”与主同在。当一个人死了,他成了不完整的人; 他只能藉着身体的复活才能是完整的人。(帖撒罗尼迦前书5:23)。

  d. (死後到复前的)间介身体论。这个理论认为信徒在他去世后会立即得到他将来复活时的身体。这理论是根据哥林多后书的5章1-4节:“我们原知道、我们这地上的帐棚若拆毁了、必得 神所造、不是人手所造、在天上永存的房屋。我们在这帐棚裡歎息、深想得那从天上来的房屋、好像穿上衣服.倘若穿上、被遇见的时候就不至于赤身了。我们在这帐棚裡、歎息劳苦、并非愿意脱下这个、乃是愿意穿上那个、好叫这必死的被生命吞灭了”。但这一段的经文所指的只是那些当基督再来时,还活在世上的信徒而言 。

2. 所信的真理。复活是靠神的大能!(哥林多前书15:38) “神随自己的意思、给他一个形体、并叫各等子粒、各有自己的形体”。耶稣基督祂复活的身体被证明是有骨有肉。当基督向门徒显现时,他说:“你们看我的手、我的脚、就知道实在是我了.摸我看看。魂无骨无肉、你们看我是有的。”(路加福音24:39)。基督并没不是说没有灵,而是说灵没有骨和肉。以西结书37章描绘出以色列复活的场景; 提到了骨,肉和灵,但没有提到血。律法要求流血,基督流了血已经满足了这个要求。在复活裡,所有人都会不带着血的起身来; 生命将会在人的灵裡。

[主耶稣基督] 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。”(腓立比书3:20-21)。我们在死中所种的身体,将通过大一个转变而复活。就如我们若栽种百合花的话,就会结出百合;如果种小麦,就会结小麦;我们植稗子,就会收成稗子那样; 如果我们所种的是身体,复活的就会是荣耀的身体。上帝视墓地为收割田。这些收割田裡种的是死人的身体,而其收割就是复活。




所种的是軟弱的,复活的是有能力的”。罪也造成我们软弱了。世上最软弱无力的是死人身体。为要让一个死人动的话,他必须要被人牵动。死人有眼却见不到物,有耳却听不到; 死人对自己的被装进棺材,被放到坟墓裡,毫无反抗能力。人在死身子裡没有丝毫的抵抗力。而这同一个软弱的身体将会强壮有能力的复活。你能注意当今人类是有能力做出什麽给人的眼睛看,但请思想上帝将要做的,是什麽! 复活的信徒将能看见属灵的生命。世人有显微镜和望远镜,但是,我们复活的新身体将会有何等的视力啊!现今我们有速度的限制,但在复活裡将不会有限制。不要用目前的标准去替未来的标准设限。
所种的是血气的身体,复活的是属灵的身体”。血气的身体是我们会动的身体,包含肉,骨和血。我们复活之后灵性的身体不会是灵体,而是是属灵的身体; 这身体的将只会由肉和骨骼所组成,并没有血,身体是受我们的灵所支配。

C. The Time of the Resurrection.

“As in Adam all die, even so in Christ shall all be made alive” (I Cor. 15:22). All men shall be raised from the dead, but not all at the same time. The Scriptures plainly declare that there are tworesurrections, and not a general resurrection. They are the first, and the last resurrection (Rev. 20:5, 6).

1. The First Resurrection. The first resurrection includes Christ, and all believers of all ages. Their resurrection occurs at different intervals. Christ at one time; the Church at the Rapture (before the Tribulation); and the Old Testament saints and Tribulation saints after the Tribulation.
a. Christ the Firstfruits. “Now is Christ risen from the dead, and become the first-fruits of them that slept” (I Cor. 15:20). The firstfruits was God’s pledge that the entire harvest would come later. Christ’s being the Firstfruits is God’s pledge that the harvest will be coming later. “Because I live, ye shall live also” (John 14:19b). There are records of others being raised from the dead, but these were “resuscitations,” or restorations; they died again. Christ liveth to die no more! “Behold, I am alive for evermore” (Rev. 1:18b).
b. The Saints at Christ’s Resurrection. “The graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many” (Matt. 27:52, 53). On one occasion, the Lord Jesus said, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). Christ did die and was planted as a corn of wheat, but when He was raised from the dead, He brought forth much fruit with Him. This fruit was the saints who arose immediately after His resurrection. We do not know how many were raised, nor do we know where they went. They may have gone up to heaven with him, for remember, he was the Firstfruits, and we know that in the Feast of Firstfruits, a sheaf of the wave offering was waved before the Lord. There was more than one grain in the sheaf. Thus, we are led to believe that there were more people in the firstfruits to go to heaven than just Christ.
c. The Body of Christ (The Church). The Church will have a resurrection of its own. “The dead in Christ shall rise first” (I Thess. 4:16). The Church was never known in the Old Testament (See Chapter VII). Therefore, the Old Testament prophets saw nothing of its Spiritual baptism, rapture, resurrection and transformation. The Church was a mystery hid in God; it was first revealed to the Apostle Paul (Eph. 3:1-9). However, the old Testament saints did know of their own resurrection, which shall occur after the Tribulation (Dan. 12:2, 13).

The resurrection of the Church was revealed to the Apostle Paul; it will occur before the Tribulation. “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev. 3:10). See also I Thessalonians 1:10.

There has been over nineteen hundred years since Christ the Firstfruits has been raised. The time of the resurrection of the Church is not known.
d. Old Testament and Tribulation Saints. This phase of the first resurrection takes place after the Tribulation, at least seven years after the Church is raised. It includes all saints who do not belong to the Body of Christ. “Go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days” (Dan. 12:13). See also Daniel 12:1,2.

2. The Last Resurrection. The last (or second) resurrection occurs after the Millennium, and shall include all the wicked dead. They shall be raised to stand before the Great White Throne. “The rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Rev. 20:5, 6).



1. 首先的复活。首先的复活包括基督和历世历代的所有信徒。他们的复活在不同的时间间隔发生。基督在一个时间复活; 教会在被提时复活(在大灾难前); 旧约时死去的圣徒和灾难时期死的圣徒在大灾难之后复活。

  a. 初熟的果子-基督。(哥林多前书15:20) “但基督已经从死裡复活了、成为睡了之人初熟的果子”。基督做初熟的果子,这是上帝的誓言,整体收成(所有的果子)将在晚些时到来。 “因我活着,你们也要活着”(约翰福音14:19下)。在旧约裡有人从死裡复活,但那都是“复甦”或回复; 他们后来又死了。但基督复活后并没有再死! “看哪,我曾死过、现在又活了、直活到永永远远”(启示录1:18b)。

  b. 在基督复活时的信徒们。(马太福音27:52-53) “坟墓也开了.已睡圣徒的身体、多有起来的。到耶稣复活以后、他们从坟墓裡出来、进了圣城、向许多人显现。“。主耶稣曾在一个场合说:“我实实在在的告诉你们、一粒麦子不落在地裡死了、仍旧是一粒.若是死了、就结出许多子粒来”。(约翰福音12:24)。基督确实死了,如麦子玉米那样被埋种在土裡,但当祂从死裡复活时,祂带出来许多的果子。这果子是在祂复活后即刻复活起来的圣徒。我们不知道有多少人从坟墓裡出来,也不知道他们去了哪裡。他们可能和祂一起上天堂去了;要记得,祂是初熟的果子,我们知道在初熟节的盛宴中,在摇祭时会有一捆初熟的果子在耶和华面前挥摇献祭。在这一捆的当中有不止仅有一粒穀物而已。因此,我们会自然的相信在那初熟果子当中有不少人去了天堂,不仅只有基督而已。

  c. 基督的身体(教会)。教会将有自己的复活。(帖撒罗尼迦前书4:16) “那在基督裡死了的人必先复活。”。教会的奥秘在旧约裡从未启示让人所知(见第七章-教会论)。因此,旧约的先知对它(教会)的灵洗`被提`复活和转变是毫无见闻。教会是隐藏在上帝裡面的奥秘; 教会最先是神启示给使徒保罗的(以弗所书3:1-9)。然而,旧约时期的圣徒确实知道他们自己的复活的,复活将会在大灾难之后发生(但但以理书12:2,13)。

教会的复活是启示给使徒保罗的;它将发生在大灾难之前。(启示录3:10) “你既遵守我忍耐的道、我必在普天下人受试炼的时候、保守你免去你的试炼”。另见帖撒罗尼迦前书1:10。


   d.旧約的信徒和災难时的圣徒。第一次复活的这一阶段在大灾难之后发生,最短是在教会复活的七年之后发生。这阶段复活的人包括所有不属于基督身体(教会)的圣徒。(但以理书12:13) “你且去等候结局、因为你必安歇.到了末期、你必起来、享受你的福份”。另见但以理书12:1-2。

2.最后的复活。最后的(或第二批的)复活发生在千禧年之后,并且会包括所有邪恶的死人。他们复活后将会站在白色大宝座前(受审判)。(启示录20:5-6 吕振中版) “其余的死人等到那一千年完了才得以活过来,这是头一次的复活。在头一次复活有份的人是有福的、是圣别了。第二次的死没有权柄辖制这些人。他们必作 神和基督的祭司、与祂一同掌王权一千年”。


Where are the dead? is the question on the lips of all mankind. The only true and correct answer is given by the Word of God. Other answers, such as those given by spiritualism, are nothing but a babel of voices. Various cults have preyed upon unsuspecting souls, taking them captive at the Devil’s will.

The following are things to remember as we explain the intermediate state, the state of man between death and resurrection: Death is the separation of the soul and spirit from the body. The soul and spirit are together in death. The soul is the seat of the appetite, and the spirit is the seat of knowledge, and they both function in death, as shown by the example of the rich man in Hades. He was in torment; he had feelings. He reasoned; thus, his spirit and soul were together.

The word “Sheol” and the word “Hades” are the same. “Sheol” is the Old Testament Hebrew word. “Hades” is the New Testament Greek word. We know they are the same, for the Apostle Peter, at Pentecost, quoted from Psalm 16, saying, “Thou wilt not leave my soul in hell [hades], neither wilt thou suffer thy Holy One to see corruption” (Acts 2:27). Psalm 16 uses the word “Sheol” for hell [Hades]. Thus, Hades and Sheol are the same. This is the place of departed souls and spirits. The mistranslation of the words “Sheol” and “Hades” by the King James translators has caused much trouble in the Church today. They translated these words to mean hell (the place of everlasting punishment), grave, pit, and the like. The wrong translation has led people to believe that the grave is the only hell. Sheol and Hades are the names of the same place for the departed spirits of man.

1. These words are never found in the plural.

2. Sheol and Hades are never located on the face of the earth.

3. The Bible never speaks of an individual’s Sheol.

4. Man never puts anyone in it, as the grave.

5. Man never digs or makes a Sheol, or Hades.

6. The Bible never speaks of a man touching Sheol.

7. The Bible never speaks of a body going into Sheol, but with one exception, and the exception proves the rule. Korah (Num. 16:28-33) defied the leadership of Moses and the priesthood of Aaron, and influenced many in Israel against them. God showed His displeasure by causing the earth to open up its jaws and swallow Korah and his family. The King James Version says that he went down alive into the pit, which should be translated “Sheol” (Num. 16:33).

In Luke 16:19-31 we have the true account of Lazarus and the rich man both dying and existing in the intermediate state. There are some who claim that this story was only a parable. The Word does not so state. In all of His parables, the Lord never mentioned proper names, as He does here. If it were a parable, it would be true, for every parable that He spoke was built upon the truth (Matt. 13:3).

The following is a common interpretation of this so-called parable:

Rich man — the Jewish nation, rich in what God has given him.
Lazarus — the Gentiles — poor at the door of the rich man.
Both died — end of the dispensation, when both are blessed by the Gospel.

Why say this refers to Jew and Gentile, when the Scriptures do not say so? Why did the Lord use the rich man in picturing the Jewish nation, when in the preceding passages he was warning the rich? The idea of the Jews ever requesting aid of the Gentiles is farfetched.

There is no gulf between the Jew and the Gentile. No Gentile nation has ever begged from the Jews as Lazarus begged bread from the rich man.

If the Jewish nation died (pictured by the rich man), who were the five brethren who were left? We still contend that this is a true account of two men who died and went to Hades.

叁. 间介的狀態(介於死后到复活前)


当我们解释这居间状态,介于死亡到复活之间的状态时,要记住以下的事情:死是灵魂与与身体的分离。在死亡裡,灵与魂是在一起的。魂是慾的所在,灵是智慧的所在,它们都在人死的状态中维持功能,正如(路加福音16章)在阴间裡那财主的例子所显示的。他在受折磨;他有感觉,他能推断; 因此,他的灵和魂在那时是一起的。

“Sheol-阴间”和“Hades-阴间”这两个词是相同的。 “Sheol”是旧约的希伯来文。 “Hades”是新约的希腊文。我们知道这两个词相同,因为(新约的使徒行传)在五旬节时,使徒彼得引用诗篇的16篇,说:“你不会把我的灵魂撇在阴间[hades],也不会让你的圣者见朽坏”(使徒行传2: 27)。而诗篇16章在旧约裡则是用“Sheol”这个词为阴间。因此,Hades和Sheol是相同的。这是魂与灵离开身体后所在的地方。钦定版KJV的译者对“Sheol”和“Hades”一词的误译造成了今天教会很多的困扰。他们将这些词翻译成地狱Hell(永久刑罚的地方),将这些词翻译为坟墓,深坑等。…. 错误的翻译造成人们相信坟墓是唯一的地狱。但阴间(Sheol和Hades)是人的灵魂离开身体后所暂去的地方(旧约称之为Sheol,新约称之为Hades)。

1. 这些词从未以复数形态出现。
2. (Sheol 或 Hades)阴间从来没有坐落在地面上
3. 圣经从未谈到有个人的阴间。
4. 人从来未曾将任何人放进阴间,是将人放进坟墓裡。
5. 人从来未曾挖阴间或造阴间。
6. 圣经从未曾说到人摸着阴间。(世人是摸着坟墓)。

7. 圣经从未曾谈到身体的进入阴间,但有一个例外,而这例外证明了规则。在(民数记16:28-33)可拉藐视摩西的领导和亚伦的祭司职分并在以色列民众影响许多人反对他们。上帝让地张开了口,将可拉和他的家人都吞了下去,藉此显示了祂对可拉的不悦。英文钦定版KJV译本说,可拉活活的坠入 “pit” (深坑),应该翻译成 “Sheol”(阴间)。 (注:和合本与新译本都翻译为:活活的坠落阴间(民数记16:33))。



财主 – 代表猶太民族,在神所赐的一切富足。

拉撒路 – 代表外邦人 – 在财主的门口貧穷缺乏。

两者都死了 – 代表時代的結束,当兩者都因福音蒙恩时。


为什麽当圣经没有这样说的时候,这些人要宣称这是指犹太人和外邦人呢?主耶稣何必要用财主为比喻来描绘犹太民族,却在前面的经文中警告富人呢?还有…. 叫犹太人去请求外邦人的帮助(路加福音16:27-28), 他们的那想法是牵强附会/难以令人信服的。




A. Before the Cross.

The Cross is the dividing line of many Scriptural truths. We shall discuss the question, where did men go at death before Christ died upon the Cross? We shall show that they all went to the same place — Hades (Sheol) — but in different parts.

From Numbers 16:33 we learn that Sheol, or Hades, is somewhere inside the earth. “They, and all that appertained to them went down alive into Sheol, and the earth closed upon them: and they perished from among the congregation.” From Luke 16:19-31 we see that Hades was in two compartments: Abraham’s Bosom, the place of the departed righteous, where Lazarus went; and the place of torment, where the rich man went. A great gulf separated these two sections.

Since we know that Sheol (Hades) is somewhere in the earth, and that it is composed of two compartments, we turn to the Lord Himself to find the exact location. “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matt.12:40). Ephesians 4:9, 10 makes this clearer still. “Now that he ascended, what is it but that he also descended first into the lower parts of the earth. He that descended is the same also that ascended up far above all heavens, that he might fill all things.” Philippians 2:9, 10 says, “God . . . hath highly exalted him . . . that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” This speaks of the future adoration of Christ by all creation. However, we want to call attention to the above underlined words. To go “under the earth” means to submerge, as a submarine which goes under water. Thus, we conclude that Sheol (Hades) is in the heart of the earth, composed of two sections, one part for the righteous dead and the other for the unrighteous dead, with a great gulf fixed between them. By the Lord’s revelation of the rich man and Lazarus, which occurred before He died on the Cross, we see where all men, whether righteous, or unrighteous, went after death, before the Cross.


十字架是许多圣经真理的分界线。我们会讨论这个问题,在基督被钉死在十字架上之前的人死后是到哪裡去了?我们会证明他们都去了同一个地方 – Hades(阴间) – 但在阴间的不同部分。

从民数记16章我们知道阴间是在地下的某处,民数记16:33:  “这样、(可拉)他们和一切属他们的、都活活地坠落阴间、地口在他们上头照旧合闭、他们就从会中灭亡了”。从路加福音16:19-31,我们看到阴间是有两部分:一处是亚伯拉罕怀中的拉撒路与离世的义人所在的地方; 和另一处是受苦折磨的地方,是财主(和不义之人)所去的地方。在两处的中间有一个巨大的深渊将这两区分开。

我们知道了阴间是在地裡的某处,并且它是由两个隔间而组成。现在我们转向主耶稣他自己,来找找阴间的确切的位置。(马太福音12:40)“约拿怎样三日三夜在大鱼的腹中,人子也要照样三日三夜在地里 ”。以弗所书4:9-10 使这个更清楚: “现在他升天了,他‘升天’是什么意思呢?他岂不是也曾先降到地的低处麽?那降下的、就是那升到诸天之上的,为要使他充满万有”。 腓立比书2:9-10说,“所以 神将祂升为至高、又赐给他超乎万名之上的名、叫一切在天上的、地上的、和地底下的、因耶稣的名、无不屈膝”。. . . 这说的是所有被造物在未来要对基督的敬拜。但是,我要唤起你来注意上述经文裡的几个字词。去到 “地底下”意味着沉潜下去,如潜到水下的潜水艇。因此,我们得出结论,阴间,是在地心裡面,由两部分组成,一处是为死去的义人准备的,另一处是为不义的死者所准备的,在两处之间有一个大深渊分隔开它们。藉着主耶稣用祂在被钉十字架之前所讲的那死去的财主和拉撒路的这个启示,我们知道在耶稣被钉死十字架之前,所有人- 不论是义人还是不义的人,死后的去处。

B. At the Time of the Cross.

Under this heading we shall deal with only two persons, the Lord Jesus, and the penitent thief. Upon death, the Lord Jesus went to Hades. We know this from Psalm 16:10, which says, “Thou wilt not leave my soul in Sheol; neither wilt thou suffer thine holy one to see corruption.” The Apostle Peter, on the day of Pentecost, quoted from this same passage, but, of course, he used the Greek word “Hades,” instead of “Sheol.” These words describe the resurrection of Christ, while fully stating that he went to Hades. We see this by the use of the word “leave.” The Holy Ghost would not have employed the word “leave” if he had not gone there. As to the thief on the cross, he went to Hades with Jesus, into the compartment reserved for the righteous dead. “Today shalt thou be with me in paradise” (Luke 23: 43b). How many days was Jesus in Hades? Three days. On the first of the three days, the thief was to be with Jesus in paradise; therefore, we learn that paradise was another name given to Abraham’s Bosom, which was the place of the righteous dead.


在这个标题下,我们要讨论的是两个人,主耶稣和忏悔的强盗。死后,主耶稣去了阴间。我们从诗篇16:10中知道这一点,在诗篇那裡说:“你必不将我的灵魂离弃在阴间;也不会让你的圣者见朽坏”。使徒彼得在五旬节那天(徒2:27-32)引用了同一个经文,当然,他用的字‘阴间’是希腊文“Hades”,而不是希伯来文“Sheol”。这些话描述基督的复活,同时充分说明祂去了阴间。我们通过所使用的“离弃”这个词看到这一点。如果圣灵没有去过那裡,他就不会使用“离弃/撇弃”这个词。至于十字架上的强盗,他和耶稣一起去了阴间,进到为死去的义人所预留的地方去。(路加福音23:43) “耶稣对他说、我实在告诉你、今日你要同我在乐园裡了”。耶稣在阴间裡待了几天?… 待了三天! 在那三日的第一日,强盗就与耶稣一起在乐园裡了; 因此,我们知道乐园是死去的义人所在的地方,人们称之为在‘亚伯拉罕的怀裡’。

C. After the Cross.

Now where do the departed go at death? The unrighteous still go to Sheol (Hades), awaiting the last judgment.

The righteous, praise the Lord, go at once to heaven to be with the Lord. “We are confident . . . and willing rather to be absent from the body, and to be present with the Lord” (II Cor. 5:8). When Christ arose from the dead “he led captivity captive” (Eph. 4:8). Christ emptied Hades (Sheol) of all the righteous, and took them and paradise with him to glory. Paradise was, at one time, in the heart of the earth; now it is in the third heavens. “I knew a man in Christ about fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into paradise,and heard unspeakable words which is not lawful for a man to utter” (II Cor. 12:2-4).



而义人,离世之后立刻去到天堂与主同在。(哥林多后书5:8) “我们坦然无惧、是更愿意离开身体与主同住” 。当基督从死裡复活时,(以弗所书4:8新译本)“他带领俘虏(被囚的),升上高天”。基督清空了阴间裡的所有义人,带着他们和乐园与自己进到荣耀裡了。乐园,曾有一段时间,是在地心裡; 现在它处于第三层天。 (歌林多后书12:2-4新译本):“我认得一个在基督裡的人、他十四年前被提到第三层天上去.是带着身体被提的呢?我不知道。离开了身体呢?我也不知道。只有 神知道。我认得这人、或在身内、或在身外、我都不知道,只有 神知道。他被提到乐园裡、听见隐秘的言语、是人不可说的”。


A. The Importance of the Doctrine.

It is said that one out of every twenty-five verses of the New Testament speaks of the Second Coming, while in the Old Testament there are eight verses concerning the Second Coming to every verse concerning the First Coming. In the promise of a Redeemer (Gen. 3:15), the Second Coming is mentioned before the First Coming. “It shall bruise thy head [occurs at the Second Coming], and thou shalt bruise his heel [occurred at the First Coming, upon the Cross].”

1. Testimony of Our Lord. “If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3). See also Matthew 24, 25; Mark 13; Luke 21.

2. Testimony of Angels. “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11).

3. Testimony of Peter. “He shall send Jesus Christ, which before was preached unto you” (Acts 3:20). See also I Peter 5:4; II Peter 1:16.

4. Testimony of Paul. “I thank my God always on your behalf . . . that in every thing ye are enriched by him . . . so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (I Cor. 1:4-7). See also Romans 11:26: I Corinthians 15:23; II Corinthians 5; Philippians 3:20; Colossians 3:4; I Thessalonians (all); II Thessalonians 1:7, 10; I Timothy 6:14; II Timothy 4:8; Titus 2:11-14; Hebrews 9:28.

5. Testimony of James. The prophets, quoted by James, represent the Lord as saying, “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up” (Acts 15:16). See also James 5:7.

6. Testimony of John. “Beloved, now are we the Sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (I John 3:2). See also I John 2:28, and the Book of Revelation.

7. Testimony of Jude“Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints” (Jude 14).

肆. 基督的第二次到來

A. 基督第二次再临這教义的重要性

据说新约圣经中每二十五节经文中就有一节是说到基督第二次降临的,而在旧约圣经中有八节论到第二次降临的经文都是涉及第一次降临的经文。在(创世纪3:15)有一位救赎主会来的应许中,先提到的是第二次降临,再谈到第一次的降临。耶和华对蛇(撒旦)说 “…女人的后裔要伤你的头[发生在第二次降临]、你要伤他的脚跟[发生在第一次降临,在十字架上]。 ”

1.主耶穌的见证。(约翰福音14:3) “我若去为你们预备了地方、就必再来接你们到我那裡去.我在那裡、叫你们也在那裡”。。另见马太福音24,25; 马可福音13; 路加福音21。

2.天使的见证。(使徒行传1:11) “加利利人哪、你们为甚麽站着望天呢.这离开你们被接升天的耶稣、你们见他怎样往天上去、他还要怎样来”。

3.彼得的见证。(使徒行传3:20) “主也必差遣所预定给你们的基督耶稣降临”。又见彼得前书5:4;彼得后书1:16。

4.保羅的见证。(哥林多前书1:4-7) “我常为你们感谢我的 神、因 神在基督耶稣裡所赐给你们的恩惠.又因你们在他裡面凡事富足…. 以致你们在恩赐上没有一样不及人的.等候我们的主耶稣基督显现.”。另见罗马书11:26; 哥林多前书15:23; 哥林多后书5; 腓立比书3:20; 歌罗西书3:4; 帖撒罗尼迦(全部); 帖撒罗尼迦后书1:7,10; 提摩太前书6:14; 提摩太后书4:8; 提多书2:11-14; 希伯来书9:28。

5.雅各的见证。(使徒行传15:16)众先知的话、也与这意思相合,正如经上所写,主说:“此后我要回来、重新修造大卫倒塌的帐幕、把那破坏的、重新修造建立起来.” 又见雅各书5:7。

6.约翰的见证。(约翰一书3:2) “亲爱的弟兄阿、我们现在是 神的儿女、将来如何、还未显明.但我们知道主若显现、我们必要像他.因为必得见他的真体”。。另见约翰一书2:28 和启示录。

7.猶大的见证。(犹大书14节) “以诺也是亚当的第七个人,预言这些人说,看哪,主带来了万万他的圣徒亚当的七世孙以诺、曾豫言这些人说、看哪、主带着他的千万圣者降临”。

B. The Meaning of the Second Coming.

1. Negative.
a. It Is Not Death. Death is the departing of the saint, not the coming of the Lord. The Lordwill come, but death may never come.
b. It Is Not the Fall of Jerusalem. Luke 21:20-24, and I Thessalonians 4:13-18 did not occur when Jerusalem fell. The second coming of Christ is connected with the gathering of Israel, not the scattering.
c. It Is Not the Coming of the Holy Spirit. Christ said that He would send another (John 14:16). I Thessalonians 4: 13-18 did not occur when the Holy Spirit came. Notice that all of the Epistles which speak of the Second Coming were written after Pentecost.
d. It Is Not the Conversion of a Sinner. If this is true, He has come millions of times.According to I Corinthians 15:51-57, the dead would have to be raised every time a soul was saved, and then get back into the grave, waiting for another to be saved.
e. It Is Not the Diffusion of Christianity. By this some mean the spreading of the Gospel. But remember, this same Jesus, a personal Christ, is to come again.
f. It Is Not the End of the World. When Christ comes, the world will not be destroyed, for He will reign a thousand years after He appears.

2. Positive.
a. It Will Be a Personal Coming. John 14:3 says, “I will come.” We are not to expect a spirit, but a Spirit in a body. I Thessalonians 4:16, 17 uses the word “himself.” Acts 1:11 declares “this same Jesus”; not some other person or thing is expected, but Christ Himself.
b. It Will Be a Visible Coming. “As the lightning cometh out of the East, and shineth even unto the West; so shall also the coming of the Son of man be” (Matt. 24:27). See also Zechariah 12:10; Revelation 1:7.
c. Meaning of the Words Used.
  (1) Parousia. This means the personal presence, the coming presence. It is spoken not only of the coming of the Lord, but of the coming of other men (I Cor. 16:17; II Cor. 7:6,7; Philippians 1:26). Concerning the coming of the Lord, it is at that moment, when absence ceases and presence begins (Matt. 24:3, 27; I Cor. 15:23; I Thess. 2:9; Jas. 5:8).
(2) EpiphaneiaThis simply means “appearing.” It is used of both advents (II Tim. 1:10; IIThess. 2:8; I Tim. 6:14; II Tim. 4:1,8; Titus 2:13).
(3) ApokalupsisThe literal meaning is “unveiling revelation.” It emphasizes the visibility of the Lord’s return (II Thess. 1:7; I Peter 1:7, 13; 4:13. It is used also for men: Romans 8:19; II Thessalonians 2:3,6, 8).
d. It Is a Coming in Two Phases.
  (1) When Christ Comes for His Saints in the Air. “We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him” (II Thess. 2:1). The promise of Christ’s return of Acts 1:9-20 was given before the Rapture was revealed. Hebrews 9:28 has nothing to do with the Rapture.
(2) When Christ Comes with His Saints to Earth. “Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints” (Jude 14).
(3) These Two Phases Are Vastly Different.
   (a) Different in Character. “For His people” is an act of faith; “with His people” is an act of judgment.
(b) Different in Manner. One is secret, the other is a manifestation.
(c) Different in Place. “For His people” — in the air (I Thess. 4:17); “with His people” — to the earth (Zech. 14:14).
(d) Different as to Time. “For His people” occurs before the Tribulation (Jacob’s trouble); “with His people” occurs after the Tribulation (Jacob’s trouble). We are never told in Scripture to look for signs preceding His coming for His saints, but men are told to look for signs before He comes with His saints (Compare II Thess. 2:1-3 with Is. 13: 6-9).
(e) Different as to Dispensations. Coming “for His saints” occurs at the beginning of the dispensation of Tribulation; coming “with His saints” occurs at the beginning of the dispensation of the Millennium.
(f) Different as to Purpose. Coming “for His saints” fulfills His promise to gather His people (John 14:3); coming “with His saints” as a man of war, His promise to overthrow His enemies (Jude 14).
(g) Different as to Relation. “For His saints” is the adoption of the children of God; “with His saints” the time that the sons of God are manifested to the world. (Rom. 8:19,23).

B. 第二次再來的意义..
1. 不是…
a. 主的再來不是死的再來。死亡是信徒的离世,而不是主的到来。主祂是要来,但死可以不来。
b. 这不是耶路撒冷的淪陷倒塌。當耶路撒冷倾倒时,路加福音的21:20-24与帖撒罗尼迦前书的4:13-18 裡记载的那些事情还没有发生。基督的第二次降临是与以色列的聚集有关,而不是关连到以色列的分散。
c. 这不是圣灵的再來。基督说他会差遣另一位来(约翰福音14:16)。当圣灵降临时,帖撒罗尼迦前书4:13-18裡的那些事还未发生。请注意,所有提到第二次降临的书信都是在五旬节之后写成的。
d. 一个罪人的得救不等於是主的再來。如果是的话,主已经再临有千百万次了。若罪人的得救就是主的再来,那麽根据哥林多前书15:51-57,每 当有一人得救,所有已死的人就必须复活,然后再回到坟墓,等待下一人的得救。
e. 这不是基督教的散佈。这样说,有些意味着福音的传播。但请记住,是同样的耶稣基督他本人的,要再来。
f. 基督的再來並不是世界末日。当基督再来时,世界并不会被毁灭,因为在祂降临之后,祂将做王统治一千年。(启示录20章)

2. 是 …
a. 这会是一个 ‘亲自的’到來。约翰福音14:3耶稣说:“我必再来”。我们指望的不是一个灵来,而是指望一个在身体内的灵到来。帖撒罗尼迦前书4:16-17使用“亲自从天降临”。使徒行传1:11宣告“这同一位耶稣”(你们见他怎样往天上去、他还要怎样来。);期待的不是其他人或物,而是期待基督祂自己。
b. 这会是一个肉眼可见的到来。(马太福音24:27) “闪电从东边发出、直照到西边。人子降临、也要这样”。又见撒迦利亚书12:10; 启示录1:7。

c. (有关主的再来)所用之词字的含义。
(1)Parousia(蒞臨/到來)。这意味着亲自的到场,将要到来的出现。所说的不仅仅是主的降临而已,也是讲其他人的降临(哥林多前书16:17; 林后7:6-7; 腓立比书1:26)。关于主的到来,正是在那一刻,’‘缺席’停止了, ‘出席’开始了(马太福音24:3,27; 林前15:23; 帖撒罗尼迦前书2:9; 雅各书5:8)。
(2)Epiphaneia(顯現))。这简单地就是意味着“出现”。这词都被使用在两次的到来(提摩太后书1:10; 帖撒罗尼迦后书.2:8; 提摩太前书6:14; 提摩太后书4:1,8; 提多书2:13)。
(3)Apokalupsis。字面意思是“显出來”。它强调了主的回来,人肉眼可见(帖撒罗尼迦前书1:7;彼得前书1:7,13; 4:13。这词也用于人(显露):罗马书8:19; 帖撒罗尼迦后书2:3,6,8)。

d. (有关主的再来)这是两階段的来
(1) 是基督为祂的圣徒从空中而来。(帖撒罗尼迦后书2:1 新译本)“弟兄们、论到我们主耶稣基督的再来、和我们到他那裡聚集的事,我们劝你们…”。使徒行传1:9-20 裡应许的基督再来是在启示圣徒被提之前就给了的。希伯来书9:28裡的内容与圣徒的被提无关。
(2) 是基督與他的聖徒一起降臨到地上來。 “亚当的七世孙以诺、曾预言这些人说、看哪、主带着他的千万圣者降临”(犹大书14节)。
(3) 这两个階段大不相同。
(a)來的性质不同。 “为祂的子民来”-是‘信’的承诺; “与他的子民来”-是‘审判’的行动。
(c)地点不同。 “為祂的子民来” – 是在空中(帖撒罗尼迦前书4:17); “与祂的子民来” -是到地上(撒迦利亚书14:14)。
(d)來的時間不同。 “為祂的子民”来是发生在大灾难之前(雅各遭难的时候,耶利米书30:7); “与他的子民”来是在大灾难之后发生(雅各遭难的时候,耶利米书30:7)。圣经从来没有叫我们寻找‘祂为圣徒来’ 之前有什麽兆头,但圣经告诉人寻找‘祂与圣徒一同来’之前的兆头(请对比 帖撒罗尼迦后书2:1-3 与以赛亚书13:6-9) 。
(e)來的時期的不同。 “為祂的圣徒来”是在灾难时期开始时发生的;  “与祂的圣徒来”是在千禧年时期的开始时发生的。
(f)目的上的不同。(约翰福音14:3)是 “为祂的圣徒”来,实现了祂召聚子民的应许“; 而(犹大书14节)“与祂的圣徒”一起来,是以一个作战者的身份来,祂承诺要扳倒祂的敌人)。
(g)相关方面的不同。 “為祂的圣徒来”-是神来收纳儿女; “与他的圣徒一起来”-是神显现众子给世人看。 (罗马书8:19,23)。

C. The Events of the Second Coming in Relation to the Body of Christ.

As we deal with the Rapture of the Church, we recognize the fact that the word “rapture” is not a Scriptural word. The Rapture is, however, a Scriptural fact.

1. The Resurrection of the Dead in Christ. “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (I Thess. 4:16). The very first thing that happens is the resurrection of the body of Christ. Certainly this will include all who die before reaching the age of accountability, such as babes, the mentally retarded, and the like. If Christ does not come, there will be no resurrection, and if no resurrection, then man shall be an eternal spirit. If diamonds can be made from soot, sapphire from clay, and opals from sand, what will God make out of our bodies? It will be wonderful, will it not?

2. The Renovation of the Living in Christ. “Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed. . . . and we shall be changed. . . . And this mortal must put on immortality” (I Cor. 15:51-53). The Christian is one who is not looking for death, but for the conqueror of death. The words “we shall not all sleep” mean “we shall not all die.” What a glorious hope this is! What a shout that will be that day! “O death, where is thy sting? O grave, where is thy victory?” (I Cor. 15:55). Isn’t it a blessed hope that it is possible for us to go without dying? No man, not even a Christian, wants to die. That is natural. The Christian, however, is one who is not afraid to die. The Christian is the only person who has a hope of never seeing death. Yes, we know the Scripture says, “It is appointed unto men once to die.” But the Scripture does not only say all men! The changing of us who are alive and remain at His coming is not death, for we shall not all die!

3. The Rapture of All in Christ. “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind . . . as that the day of the Lord is at hand” (II Thess. 2:1, 2). The above Scripture, and the phrase, “we all shall be changed,” eliminates the possibility of a partial rapture. The entire Body of Christ will be raptured (caught up); it will be a rapture, and not a rupture. The Body of Christ will be complete. No member of His Body will be left to go through the Tribulation. Some say, “How can this be?” God took Elijah up without death; He can take a million, or ten million up just as easily.

The Rapture of the Church will cause a great separation. All unbelievers will be left here to go through the Tribulation. The Rapture of the Church will be the means of a great reunion. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (I Thess. 4:17). What a great word is “together”; all of our loved ones in Christ “together” once more.

“We should live soberly, righteously, and godly . . . looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13). What do we mean by “looking for Christ”? It does not mean that we believe that He may come at any moment, but that we are looking for Him to come. Are you looking for Him today? Are you looking for Him tonight? That is what the Scripture means by “looking for Him.”



1.在基督裡死了的人的复活。 “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.那在基督裡死了的人必先复活。”(帖前4:16)。发生的第一件事是基督身体的复活。当然,这将包括所有在达到能交帐/负责年龄之前就死去的人,如婴儿,智障的人等。如果基督不来的话,就不会有复活,如果没有复活,那麽人就将(只)会是永恆的灵。如果从炭粒能造出鑽石,从粘土能造出蓝宝石,从沙子能造出碧玺(Opal)的话,那麽上帝将会从我们的身体造出什麽来呢?所造的将会是美好的,不是吗?

2.在基督裡生命的改变。(哥林多前书15:51-53)“看哪,我如今告诉你们一件奥秘的事.我们不是都要睡觉、乃是都要改变….在号筒末次吹响的时候.死人要复活成为不朽坏的、我们也要改变。这必朽坏的、要变成不朽坏的.这必死的、要变成不死的”。…基督徒并不是个等候死亡的人,而是个等候死亡征服者(耶稣基督)的人。 “我们不是都要睡觉” 这句话意味着“我们不是都要死”。这是一个多麽荣耀的盼望啊!在那一天将会有何等的欢呼啊!(哥林多前书15:55)  “死啊、你得胜的权势在那裡.死啊、你的毒钩在那裡?“。知道我们前去会有不死的可能,这难道不是一个蒙福的盼望吗?没有人会想要死,即便是基督徒也不想要死。这是自然的本性。然而,基督徒是个不怕死的人。基督徒是唯一能有一个永不见死亡那盼望的人。是的,我们知道圣经说:“按着定命、人人都有一死”(希伯来书9:27)。但,圣经并不仅仅说所有的人(都要死)!在基督降临时还活着的我们`所会有的改变并不是死,因为我们并不都要死!

3.所有在基督裡的人都被提。(撒罗尼迦后书2:1-2)。 “弟兄们,关于我们主耶稣基督的再来,和我们到他那里聚集的事,我们求你们:无论有灵`有言语`有冒我名的书信,说主的日子现在到了,你们都不要轻易动心,也不要惊慌”。上面的经文,以及“我们都要被改变”的这句话,排除掉只有部分人被提的可能性。整个基督的身体都要被提(升天); 这将会是被提(rapture),而不是破裂(rupture)。基督的身体将会是完整的。祂的身体(教会)没有任何有人会经历大灾难。有人说 “这怎麽可能?”。 当然可能!你看先知以利亚还没死 ` 神就将他提上天了;神可以提百万人升天,或提千万人升天,一样的轻鬆容易。

教会的被提将会导致一个大别离。所有不信的人将会留在地上这裡经历大灾难。教会的被提将会是大团圆的方式。(帖撒罗尼迦前书4:17) “以后我们这活着还存留的人、必和他们一起被提到云裡、在空中与主相遇.这样、我们就要和主永远同在。”。“同在一起”,这是多棒的话啊;全部我们所爱的人在基督裡再次要“同在一起”。

(提多书2:13)“我们应该警醒自守、公义、敬虔的度日。等候所盼望的福、并等候至大的 神、和我们救主耶稣基督的荣耀显现”。 “等候基督”是什麽意思?这并不代表我们相信他随时会来,而是指我们正等候着祂的到来。….  你今天是在等候祂吗?你今晚是在等候祂吗?这就是圣经所说的“等候祂”的意思。


“I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen. 3:15). While this verse speaks of Christ as the seed of the woman, it also prophetically declares the Antichrist as being the seed of the serpent. The seed of the serpent, the Antichrist, is mentioned first in the first book of the Bible, and described fully in the last book of the Bible; it can be traced in between as well. This is very significant.

. 敌基督

(创世记3:15)“我又要叫你和女人彼此为仇、你的后裔和女人的后裔、也彼此为仇。女人的后裔要伤你的头、你要伤他的脚跟”。虽然这节经文说到基督是女人的后裔,这节经文也预言的宣布说敌基督是蛇的后裔。蛇的后裔 – 敌基督,在圣经的第一卷书-创世记裡首先被提及,而在圣经的最后一卷书-启示录裡充分的被描述; 在圣经裡的其他书卷也能看到其踪迹。这是非常显着的。

A. His Person.

The Early Church taught that Nero was the Antichrist, and that when he died he would be raised from the dead. In the eleventh century the Waldenses, Hussites and Wycliffites declared that the Roman Catholic Church was the Antichrist. The Roman Catholic Church, in turn, declared that Napoleon was the Antichrist. During World War I Kaiser Wilhelm of Germany was thought to be the Man of Sin. Many men will be proposed for this office, but it is useless to speculate, for he will not be revealed until after the Rapture of the Church (II Thess. 2:1-12).

He Is a Man! “Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred three score and six” (Rev. 13:18). Notice the Scripture says he has the number of a man. Man’s number is 6. God says his number is 6-6-6: he is a man; he is a man; he is a man! He is not the Roman Catholic Church; he is not a system; he is a man. He will rule in Jerusalem, and not in Rome.

1. He Will Be a Jew. “Neither shall he regard the God of his fathers” (Dan. 11:37a). “God of his fathers” means Abraham, Isaac and Jacob. “I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive” (John 5:43). The word “another” implies “another Jew.” The name Antichrist is a Jewish title, and the Jews will not accept a Gentile as their Messiah.

2. He Will Be a Genius. He will be the most remarkable man the world has ever seen apart from Jesus Christ.
a. An Intellectual Genius. “In the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up” (Dan. 8:23). See also Ezekiel 28:3.
b. An Oratorical Genius. “He shall come in peaceably, and obtain the kingdom by flatteries” (Dan. 11:21b). He shall be a mockery and an imitation of Him of whom it is said. “Never manspake like this man.”
c. A Governmental Genius. He rises from obscurity to power. He is the “little horn” spoken of in Daniel 7 and 8, and the “beast” of Revelation 13 and 14. All kings will give their power to him.
d. A Commercial Genius. No one will be able to buy or sell without his seal. “No man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Rev. 13:17).
e. A Military Genius. “I saw, and behold a white horse; and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (Rev. 6:2). “Who is like unto the beast? who is able to make war with him?” (Rev. 13:4b).
f. A Religious Genius. He demands to be worshiped as God. “Who opposeth and exaltethhimself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, shewing himself that he is God” (II Thess. 2:4).
g. A Financial Genius. “He shall have power over the treasures of gold and silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps” (Dan. 11:43). See also Ezekiel 28:4,5.

A. 敌基督他这人

早期的教会教导说尼禄是那敌基督,说当他死后会从死裡复活。在十一世纪,瓦勒度教派(Waldenses),胡斯派(Hussites)和威克里夫的信徒(Wycliffites) 宣称罗马天主教会就是敌基督。而罗马天主教会,反过来,宣称拿破崙是敌基督。在第一次世界大战期间,德皇威尔海姆(Kaiser Wilhelm)被认为是那大罪人。还有许多其他人会被认为是敌基督,但推测是没有用的,因为要直到教会被提之后他才会显露出来(帖撒罗尼迦前书2:1-12)。

他是人! (启示录13:18) 说“在这裡应要有智慧。凡有聪明的、可以算计兽的数目.因为这是人的数目、他的数目是6-6-6 ”。请注意,圣经说敌基督带有人的数字。人的数字是6。上帝说敌基督他的数字是6-6-6:他是人;他是人;他是人!他不是罗马天主教会;他不是一个系统;他是个人。他将会在耶路撒冷统治,而不是在罗马统治。

1. 他会是个猶太人(但以理书11:37a) “他必不顾他列袓的神…无论何神他都不顾、因为他必自大、高过一切…”。 “他列袓”是指亚伯拉罕,以撒和雅各。(约翰福音5:43) “我奉我父的名来、你们并不接待我.若有别人奉自己的名来、你们倒要接待他”。 “若有别人”这个词意味着“若有另一个犹太人”。敌基督这名是一个犹太的头衔名称,犹太人不会接受外邦人为他们的弥赛亚(救主)。

2. 他会是一个奇才。他将会是在耶稣基督以外,世人所曾见过的最令人惊叹的人。
a. 是一个智巧多端的奇才。(但以理书8:23) “在这四国的后期,犯罪的人恶贯满盈的时候,必有一个面貌凶恶的王兴起,他诡计多端。”。参见以西结书28:3。
b. 是一个能言善道的奇才。(但以理书11:21b “他趁人坦然无备的时候、用奉承圆滑的话得国”。他会是一个好讥诮的,会模彷他嘴裡所说的那人。 “从来没有像这人如此说话的。”
c. 是一個行政的奇才。他从默默无闻高升到大有权力。他是但以理书第7章和第8章所说的“小头角”,以及启示录13和14章中的“兽”。所有的王都将会把权柄交给他。
d. 是一个商业奇才。若没有他的印记,任何人都无法买或卖。(启示录13:17) “除了那受印记、有了兽名、或有兽名数目的、都不得作买卖”。
e. 是一个軍事奇才。(启示录6:2) “我就观看、见有一匹白马、骑在马上的拿着弓.并有冠冕赐给他.他便出来、得胜了又要得胜”。(启示录13:4b)。“谁像这野兽一样? 谁能与他交战呢?”
f. 是一个宗教奇才。他要求像神一样的被敬拜。(帖撒罗尼迦后书2:4) “他抵挡主`高抬自己`超过一切称为 神的和一切受人敬拜的。甚至坐在 神的殿裡`自称是 神”。
g. 是一个财政金融奇才。(但以理书11:43) “他必掌握埃及的金银财宝、和各样的宝物.利比亚人、和古实人、都必跟从他”。参见以西结书28:4-5。

B. His Titles.

1. Man of Sin. This is the most important and most terrible of all his titles. All the sins of man will be embodied and headed up in him. “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition” (II Thess. 2:3).

2. Son of Perdition. The above Scripture declares him to be the son of perdition, also (II Thess. 2:3).

3. The Lawless One. “Then shall that Wicked [lawless one] be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (IIThess. 2:8). Christ is the righteous one; the Antichrist is the lawless one.

4. The Lie. “God shall send them strong delusion, that they should believe a [the] lie” (IIThess. 2:11). Jesus Christ is the Truth; the Antichrist is the Lie. John 8:44 says that the Devil is a liar “and the father of it.” “It” refers to “the lie.”

5. The Antichrist. “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time” (I John 2:18).

6. King of Babylon. Babylon is always the seat of Satan. Babylon shall be revived in the last days, and the Antichrist shall reign over it (Rev. 17 and 18).

7. The Little Horn. “Out of one of them came forth a little horn which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. . . And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up” (Dan. 8:9, 23). See also Daniel 7:8.

8. The Willful King. “The king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done” (Dan. 11:36).

9. The Assyrian. “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation” (Is. 10:5). See also Isaiah 10:12, 24.

10. The Beast. (Rev. 13, 17, 19).

B. 他的頭銜

  1. 大罪人。這是他所有头衔中最重要也是最可恶的头衔。所有人的罪都合併在他身上体现。(帖撒罗尼迦后书2:3)。“人不拘用甚麽法子、你们总不要被他诱惑.因为那日子以前、必有离道反教的事.并有那大罪人、就是沉沦之子、显露出来.”
  2. 滅亡之子。上面的经文宣称他是沉沦之子,(见帖撒罗尼迦后书2:3)。
  3. 不法的 (无法无天的人)。 “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。”(帖撒罗尼迦后书.2:8)。基督是那义者; 而敵基督是那不法的。
  4. 虛謊。(帖撒罗尼迦后书.2:11) “故此、神就给他们一个生发错误的心、叫他们信从虚谎”。耶稣基督是真理; 敌基督是虚谎。约翰福音8:44说魔鬼是个说谎的,“是它们的父”。“它们”指的是“谎言”。
  5. 敌基督。 “孩子们、如今是末时了.你们曾听见说、那敌基督的要来、现在已经有好些敌基督的出来了.从此我们就知道如今是末时了”(约翰一书2:18)。
  6. 巴比倫王。巴比伦一直是撒旦的所在地。巴比伦将会在末日复兴,敌基督将会统治它(启示录17和18)。
  7. 那小頭角。(但8:9,23) “从这四个角中的一个角,又长出一个小角来,这小角向南、向东和向荣美之地,不断强大起来。. . . 在这四国的后期,犯罪的人恶贯满盈的时候,必有一个面貌凶恶的王兴起,他诡计多端 ”。另见但以理书7:8。
  8. 任意而行的王。(但以理书11:36) “那王必任意而行、自高自大、超过所有的 神、又用奇异的话攻击万神之神。他必行事亨通,直到主的忿怒完毕,因为所定的事、必然成就”。
  9. 亚述人。 “亚述啊!我怒气的棍子,有祸了。他们手中拿着我忿怒的杖”(以赛亚书10:5)。 另见以赛亚书10:12,24
  10. 。(啟示錄.13,17,19)

C. His Forerunners.

Some are seen in the Scriptures, and some out of the Scriptures.

1. Cain. He denied the blood and was a liar and murderer (I John 3:12).

2. Nimrod. His history preceded the calling of Abraham to the Promised Land. The Antichrist will precede the call of the seed of Abraham and enter into the Promised Land the second time. Nimrod means “rebel,” While the Scriptures speak of him as being a mighty hunter, in reality he was not a hunter of animals, but a hunter of souls. He was “a mighty man against the Lord.” So the Antichrist will be.

3. Saul. This king of Israel was demanded by the people, but he was against the anointed of the Lord. The Antichrist will be the choice of the people also, and he will be against God’s anointed.

4. Absalom. Absalom means “father of peace”; yet he denied his father. He posed as a man of peace and tried to steal the kingdom. So will the Antichrist.

1.  A Man of Beauty 1. The same.
2.  Tried to gain the kingdom by flatteries. 2. The same.
3.  Set up a pillar to himself. 3. The same.
4.  Came to a violent end. 4. The same.

5. Nebuchadnezzar. He was the first world ruler, who became the forerunner of the last world ruler.

6. Antiochus Epiphanes. He was the mad man who sacked Jerusalem, killing four hundred thousand Jews. He took a sow and burned it upon the altar. The Antichrist, too, shall profane the altar.

7. Alexander the Great. He was known as the “Unsatisfier.” He was a military genius who never suffered defeat. He sought to be worshiped as the Son of God. The same will be true of the Antichrist.

8. Caias Caligula. This Roman Emperor was considered mad. No doubt he was possessed by a demon. The Antichrist shall be fully possessed by the Devil.

9. Nero. During his life he was thought to be the Antichrist by the early Christians. Many believed that when he died he would be raised from the dead. The Antichrist shall be raised from the dead.

10. Charlemagne. This man was considered a great warrior and statesman. The Antichrist shall he considered the same.

11. Napoleon. He thought to revive the Holy Roman Empire. This figurative empire is considered to comprise those countries whose lands are washed by the waters of the Mediterranean Sea. Napoleon planned a new Jewish kingdom and Sanhedrin. The Antichrist will accomplish many of these same plans.

12. Kaiser Wilhelm. This leader of the German Empire had the same objective as Napoleon. It is said that every general carried a map of the Holy Roman Empire.

13. Mussolini. There were no doubts as to the objectives of this man. At one time he made a map of the old Roman Empire and included England in it. England protested, but the map remained. The Antichrist will not only make a map, but he will make a kingdom with all empires in it.



  1. 该隐 。他杀了弟弟却否认流了人的血,是撒谎的并且是杀人的凶手(约翰一书3:12)。
  2. 宁录(創世記10章)。他的历史比亚伯拉罕被呼召去所应许之地的记载还早先。在亚伯拉罕的后裔第二次被呼召进入应许之地以前,敌基督会先出现。宁录的意思是“悖逆/反叛”,虽然圣经说他是一个英勇的猎户,但事实上他并不是捕猎动物的猎人,而是掳掠灵魂的猎人。他是“一个抵挡主的勇士”。敌基督也将会是。
  3. 扫罗。以色列的这个王是出于人​​民的要求,耶和华才设的,但他与耶和华的受膏者敌对。敌基督也将会是人民的选择,他也将会敌对上帝的受膏者。
  4. 押沙龙。押沙龙这名的意思为“和平之父”; 但他否认他父亲。他摆出一个和平者的姿态试图去窃取王国。敌基督也是如此。
押沙龙 敌基督
1.  一個俊美的人 1. 相同。
2.  试图藉着奉承來获取王国. 2. 相同。
3.  设立支柱給自己. 3. 相同。
4.  最后结束在暴力下. 4. 相同。
  1. 尼布甲尼撒。他是第一位世界统治者,成为最后一位世界统治者的先驱(预表)。
  2. (敘利亚王)安提約古。他是攻陷耶路撒冷的狂人,杀死了四十万犹太人。他把一头母猪焚烧在祭坛上。敌基督者也会亵渎祭坛。
  3. (马其頓的)亚历山大大帝。他被称为“不满足者”。他是一位从未被击败过的军事奇才。他寻求如神的儿子(耶稣)那样的被敬拜。敌基督也会如此。
  1. 凱撒.奧古斯都(其拉丁文名字:卡利古拉 )。這位罗马帝国第三任皇帝倒行逆施,残暴统治,自认为神,被后人认为癫狂。毫无疑问,他是被恶魔附身了。敌基督会完全被魔鬼附身。
  2. 尼祿(罗马帝国最后一任皇帝)。在他活着时,早期的基督徒认为他是敌基督。很多人相信,当尼禄死时他将从死裡复活。敌基督将会从死裡复活。
  3. 查理大帝 (或译 查理曼大帝,欧洲中世纪法兰克王国的皇帝)。他被人视为一位伟大的战士和政治家。敌基督也被认为将会做同样的事。(*注:查理曼大帝死后,法兰克帝国分裂为三,东法兰克王国成了后来的神圣罗马帝国,西法兰克王国成了以后的法国)
  4. 拿破崙。他想要重振神圣罗马帝国。这个具象的帝国被认为是包括了其土地被地中海水海水所冲刷到的那些国家。拿破崙策划了一个新的犹太王国和公会(*注)。敌基督者将完成许多同样的计划。(注:公会 -犹太人的最高委员会和审判庭,由大祭司领导,具有宗教,民事和刑事管辖权。)
  5. 德皇威尔海姆。这位德意志帝国的领袖与法国的拿破崙有相同的目标。据说他们的每位将军都随身带着神圣罗马帝国的地图。
  6. 墨索里尼。这个人他的的目标在哪裡是毫无疑问的。曾有一度,他绘製了一张古罗马帝国的地图并将英国纳入其中。英国抗议了,但他仍然维持地图不改。同样的,敌基督将不仅是要绘製一面地图而已,他还要建立一个王国将所有的帝国纳入其中。

D. His Work.

His work shall be motivated by Satan, ruling the world and trying to destroy the Jew (Is. 10:12-27).



E. His Career.

Remember, this is the mocker and mimic of Christ. He shall claim a reincarnation. His birth shall be obscure; he will begin as a mere man in world affairs; but he will be rapidly promoted until he becomes ruler of the entire world. Daniel 9:27 states that he will “confirm the covenant” with the Jews. “Confirm” means to “recognize.” What covenant is Israel interested in? The Mosaic Covenant. For the first three and one-half years of the Tribulation the Jews will be allowed to worship in their new temple. This would have been hard to believe a hundred years ago, for then only a handful of Jews lived in Palestine. But look at Israel today. She is recognized as a nation; she has a government, an army, an air force; she is doing business with the rest of the world. There are literally hundreds of thousands of Jews back in the land. Here is Israel as a nation; why do they so exist? Is this the last regathering? Are they waiting for the Messiah? No. For the most part, Israel has returned to the land in unbelief. They do not even believe the God of their fathers, much less in their rejected Messiah. What, then, is Israel waiting for? She is waiting for the rise of the Antichrist, although she knows it not. He is to confirm the covenant. Therefore, there must be a nation with which the Antichrist can confirm the covenant. Here is Israel waiting for the Antichrist.

“I saw one of his heads as it was wounded to death; and his deadly wound was healed: and all the world wondered after the beast” (Rev. 13:3). According to this Scripture and Revelation 17, we see that the Antichrist shall suffer death, that he shall die. The words “deadly wound” are better translated “death stroke.” Revelation 13:12 has the phrase, “whose deadly wound was healed,” which describes fully the death and resurrection of the Antichrist. See also Revelation 13:14. No wonder the world will wonder after him and say, “Who is like unto the beast? who is able to make war with him?” (Rev. 13:4).

He shall be the seventh of seven kings who shall be world rulers. When he dies and is resurrected he becomes the eighth ruler of the world. The world shall be divided into ten kingdoms,overlorded by ten rulers, “These have one mind, and shall give their power and strength unto the beast” (Rev. 17:13).

No doubt he comes to the ascendancy of world rule in the seventieth week of Daniel. He demands to be worshiped as God at this time, and thus he marks the beginning of The Day of the LORD.

E. 敌基督所致力的。

请记住,他是基督的嘲讽者和仿冒者。他会宣称是转世来的。他的出生将会是朦胧隐晦的;他会从国际事务中的一个平凡人开始;但会迅速的蹿升,直到自己成为整个世界的统治者。但以理书9:27说他将与犹太人“确定盟约”(和合本翻译:坚定)。 “确定”意味着“承认”。而以色列对哪个盟约关注呢?犹太人关注的是摩西之约 (西奈山之约)。在大灾难的前三年半,犹太人将被允许在他们的新殿裡敬拜。这在一百年前是很难以相信的,因为当时只有少数犹太人生活在巴勒斯坦。但看看今天的以色列。已经被公认为一个国家了; 有一个政府,有一支军队,有一支空军;她(以色列国)与世界其他地方做生意。这片土地上现有几十万犹太人。(* 注: 按2016年的人口普查,约有54万的犹太人。)

以色列在此立国了;他们为什麽如此的存在呢?这是最后一次的再聚集吗?他们是在等候弥赛亚吗(在等候救主吗)?不是的。对大多数人而言,他们以色列人回到了这片土地上连自己都难以置信。他们甚至不信他们先祖的神,更别说他们会信那位被拒绝的弥赛亚了。那麽,到底以色列在等候什麽呢?…. 他们是在等候敌基督的兴起,儘管犹太人不知道这件事。但敌基督他会来坚定盟约。于是,必须要有一个国存在,让敌基督能与之坚定盟约。以色列是在这裡等待敌基督。

(启示录13:3) “我看到兽的七头中有一个似乎受了致命伤,但那致命伤却医好了。全地的人都很惊奇,跟从那兽”。根据这段经文和启示录第17章,我们看到敌基督将遭受致命伤,他将会死。 “致命伤”这个词更恰当的翻译是“死亡的打击”。启示录13:12有一句话,“那受过致命伤而医好了的”(新译本),这完全描述了敌基督的死和复活;另见启示录13:14。难怪全地的人都惊奇,说:“有谁可以跟这兽相比?有谁能与它作战呢?”(启示录13:4)。


毫无疑问的,他在但以理预言的第七十个七那时高升到统治世界的地位。在这时他会要求像神那样的被敬拜,这样,就标志出耶和华大而可畏之日子开始的信号了。(* 耶和华的日子/主的日子,见约珥书2:31,以赛亚书13:6, 以西结书7:19, 徒2:20,林前5:5, 帖后2:2)

F.  His Time.

He has not yet been revealed, but it is possible in the light of present-day events, that somewhere in the world he is alive today. He will not appear as the Antichrist until the old Roman Empire is revived, composed of the ten-toed kingdom of Daniel 2 and the ten-horned beast of Revelation 13 and 17. Another thing that must come to pass before he is revealed is the Rapture of the Church.



G. His Appearance.

He shall be a Jew by birth, a Roman by citizenship, and a Syrian by nationality. “Out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land” (Dan. 8:9). He marches on to conquer the nations of the south, and the east, and the west, He does not conquer the north, for that is where he shall come from —Syria!


按出生他会是犹太人,按居民身份是罗马人,而国籍是叙利亚人。(但以理书8:9) “从这四个角中的一个角,又长出一个小角来,这小角向南、向东和向荣美之地,不断强大起来”。他出发前进去征服南方,东方和西方的国家,他不征服北方,因为北方将会是他从那裡出来的地方 – 叙利亚!

H. His End.

“Then shall that lawless one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (II Thess. 2:8). See also Revelation 19:20.




There are three distinct tribulations in the Scriptures, and unless they are distinguished from each other, confusion will result. While the Word says that the Body of Christ is enduring tribulation, it also says that Israel shall have tribulation. Then there shall be three and one-half years of great tribulation, such as the world has never seen. At this point many get confused — by the combination of these three into one tribulation. They are distinctly separate, however. First, there is the Tribulation of the Church, which is for the Body of Christ and is now present. Second, there is the Tribulation known as Jacob’s Trouble, which lasts seven years and is future. Finally, there is the Great Tribulation, which commences in the midst of Jacob’s Trouble and lasts for three and one-half years. The first Tribulation is for the Church and is brought about by Satan. The second Tribulation is upon Israel and is brought by God. The Great Tribulation is pronounced upon Israel and the world and is brought by God through Satan.

陸. 災难

圣经中有三个不同的苦难(灾难),除非它们彼此有被区分/有被辨识,否则就会造成我们的困惑`不明白。当圣经说基督的身体(即教会)在忍受患难(灾难)时,圣经也说以色列会有遭难(灾难)。然后又说将会有三年半的大灾难,是世界从未见过的。对此,许多人就迷煳了 – 为这三个(患难/遭难/大灾难)的结合成为一个灾难而感到困惑。然而,这3个灾难是明显有分别的。首先,有教会的灾难,这是基督身体的患难,是当今现在的。其次,是被称为 ‘雅各遭难日子’ 的灾难(见耶利米书30:7),持续七年,是以后未来的。最后,有大灾难,大灾难是从雅各遭难的日子期间开始的,持续三年半。第一个灾难是给教会的苦难,是由撒旦带来的。第二个灾难(遭难)会发生在以色列身上,是出于上帝的。而最后的大灾难被宣告在以色列和全世界身上,大灾难是神透过撒旦带来的。

A. The Tribulation of the Body of Christ.

There is no denying that the Church is enduring tribulation. “For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know” (IThess. 3:4). “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (II Tim. 3:12). It is the nature of the Church to suffer. The world lieth in the hands of the wicked one; we being of heavenly origin, are bound to be persecuted by Satan and his cohorts. The Church is a Body; as it is natural for it to suffer, one member may be suffering while the others are not; yet, one member cannot be hurt without the entire body suffering.

Paul, in speaking to the Colossians, said, “[I] now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church” (Col. 1:24). Notice that the word “afflictions” is the Greek word thlipsis, meaning tribulation. This is the same word that is used of the Tribulation and the Great Tribulation. Also, we call attention to the words “afflictions of Christ”: the definite article should appear before “Christ,” making it read “the afflictions of the Christ.” Thus, it is the Tribulation of the Christ, or the Body of Christ, the Church. As it is natural for the Body to suffer, and as the Colossians were not suffering, Paul had to make up for what was lacking on the part of the Colossians. He so states in this verse. If this were not so, how could he be suffering for the Colossians? He had never been there; he only knew a few of the Christians there; he was in Rome, hundreds of miles away from them, How could his suffering in Rome be effective for them in Colosse? The only answer is that he had to make up for the lack of suffering on the part of the Colossians. In Colossians 1:13 Paul speaks of the Church as being the kingdom of God’s dear Son, and then in verse 24 he emphasizes its sufferings, or tribulation.

John states the same thing in Revelation 1:9 (R.V.): “I John, your brother and partaker in thetribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus.” Verily, the Church is enduring tribulation — it is the Tribulation of the Christ.


无可否认的,教会正在遭受患难。(帖撒罗尼迦前书3:4) “我们在你们那裡的时候、预先告诉你们、我们必受患难、以后果然应验了、你们也知道”。…(提摩太后书3:12) “不但如此、凡立志在基督耶稣裡敬虔度日的、也都要受逼迫”。受苦是教会的本质。这世界落在恶人的手中; 我们既然是属于天国的,必然会遭到撒但及其同伙的迫害。教会是一个身体;而身体受苦是自然会有的,身体上的一个肢体可能正在受苦,而其他的肢体没有; 然而,不会当有一个肢体受了苦而整个身体不一起疼痛的。

保罗在写给歌罗西教会的信上说:“现在我为你们受苦、倒觉欢乐、并且为基督的身体、就是为教会、要在我肉身上补满基督患难的缺欠”(歌罗西书 1:24)。请注意,‘患难-affliction’这个词是希腊语thlipsis,意思是灾难。这与灾难(Tribulation)和大灾难(Great Tribulation)中使用的字是相同的字。此外,我要提醒读者注意“基督患难”这个词:定冠词应该放在“基督”之前,使这句话其成为“基督的患难”。因此,这是基督的苦难,或基督身体的苦难, 教会的苦难。由于整个身体自然要受苦,于是,在歌罗西教会没有受苦的情况下,保罗不得不就要代补歌罗西教会所没承受的苦难。他在这节经文中是这样陈述的。如果不是这样的话,他怎麽可能为歌罗西人受苦呢?他从未去过那裡;他只认识那裡的少数基督徒而已; 保罗身在罗马,距离他们数百英里,他在罗马所受的苦,怎麽能对于在歌罗西的他们产生果效呢?唯一的答桉是,他必须(在自己身上)补满歌罗西教会所欠缺的苦难。在歌罗西书1:13中,保罗说到教会是神爱子的国度,然后又在第24节,他强调教会的患难,或灾难。

使徒约翰在启示录1:9 中讲述同样的事:“我,约翰,和你们一同在耶稣的患难、国度、忍耐裡有份的。为 神的道、并为给耶稣作的见证、曾在那名叫拔摩的海岛上”。确实,教会正在遭受患难 – 这是基督身体的灾难。

B. The Tribulation of Israel.

A more familiar term is “Jacob’s Trouble.” “Alas! for that day is great. so that none is like it: it is even the time of Jacob’s trouble, but he shall be saved out of it” (Jer. 30:7).

This period lasts for seven years, and is known as the 70th week of Daniel. “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublesome times. And after three score and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined, And he shall confirm the covenant with many for one week” (Dan. 9:24-27).

By these verses we learn that seventy weeks, four hundred and ninety years, were determined forDaniel’s people, the Jews. From the time that the command came to rebuild Jerusalem to the time when Messiah (Christ) was cut off, was sixty-nine weeks, or four hundred and eighty-three years. Between the sixty-ninth and seventieth week is a gap, known as the Church Age, which Daniel knew nothing about, nor did any other Old Testament prophets (Eph. 3:5). We know that these seventy weeks have to do with Israel alone. The years during the Church period have, we must confess, been lean years for the Jews. It seems that God has forsaken them, but He has not. After this Church Age is completed, known as the “fulness of the Gentiles” (Rom. 11:25), the Church will be raptured, and the Lord shall give full attention to the Jews (Israel) again. This will be the seventieth week, known as the Tribulation, which lasts seven years.

The Church will not go through any part of this seven-year Tribulation. The fourth and fifth chapters of Revelation fully describe the Rapture of the Church before the Tribulation. Chapters six through nineteen then deal with the Tribulation. The Tribulation is identified when the Antichrist confirms the covenant with the Jews. It is concluded with the revelation of Christ in judgment.


关于以色列的灾难,一个更较被为人所熟悉的名称是“雅各遭难的日子” (耶利米书30:7)“哀哉、那日为大、无日可比、这是雅各遭难的日子、但他必被救出来。”

这个时期持续七年,被称为但以理的第70个七。(但以理9:24-27)“为你本国之民和你的圣城、已经定了七十个七,为要结束过犯、除淨罪恶、赎尽罪孽、引进永久的义、封住异象和预言、并且膏抹至圣的(和合本译:至圣者/ 新译本译:至圣所)。你当知道,要明白、从发出命令重新建造耶路撒冷、直到有受膏之人君的时候, 必有七个七、又有六十二个七。即使在艰难的时候、耶路撒冷城连街带濠、都必重新建造。过了六十二个七之后、那受膏者必被剪除、不再存在(和合本译:一无所有)、那将要来之王的民必毁灭这城、和圣所。 结局必如洪水冲没;必有争战直到末了、荒凉的事已经定了。 在(第70个七的那)一七之内、他必与许多人坚定盟约、一七之半、他必使祭祀与供献止息。他必在殿里设立那导致荒凉者的可憎像,直到指定的结局倾倒在那造成圣地荒凉者的身上为止”。(但9:24-27请参照NIV/新译本/吕振中版/和合本)

通过这些经文我们知道,七十个七,四百九十年,是被决定给但以理的同胞- 犹太人了。从得到命令要重建耶路撒冷到弥赛亚(基督)被剪除的时间,是六十九个七,或四百八十三年。在第六十九个七(484年)与第七十个七 (490年)之间的那几年是一个间隙,被称为教会时代,是但以理所不知道的,他对此一无所知,所有其他旧约裡的先知也不知道(见以弗所书3:5)。我们现知道这七十个七一直与以色列有关。在教会时期的这几年时间,我们必须承认,是犹太人的飢瘦岁月。似乎上帝已经离弃了他们,但上帝并没有离弃犹太人。在这个教会时代完毕之后,被称为是“外邦人数满足”(罗马书11:25)的时候,教会将会被提,主耶和华会再给犹太人(以色列人)充分的关注。这将会是那第七十个七,是世人称之为‘雅各遭难的日子’,它持续七年。

教会将不会经历这七年灾难的任何部分。 “启示录”的第四章和第五章很充分的描述了教会在这灾难之前就被提了。接着在启示录的第六章到第十九章论到灾难。灾难被认定是在敌基督与犹太人坚定盟约的那时候开始的。而于基督在审判中的启示完结。

C. The Great Tribulation.

While it is still Jacob’s Trouble, judgment shall be intensified the last three and one-half years of the Tribulation. It is marked by the breaking of the covenant by the Antichrist, and by the revelation of the Antichrist as the Lie. “In the midst of the week he shall cause the sacrifice and the oblation to cease, and for the over-spreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate” (Dan. 9:27). The Lord Jesus re-emphasized this truth when He added some details to the above quoted Scripture: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains. . . . For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matt. 24:15, 16, 21). From the words of Daniel and the Lord Jesus we learn that in the middle of the Tribulation the Antichrist breaks his covenant with the Jews, causes the revived sacrificial rites to come to an end, and places himself in the holy place, which is described as the abomination of desolation. II Thessalonians 2:4 describes this event in added detail: the Antichrist “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

During this last three and one-half years, when the Antichrist shall demand to be worshiped as God, man will not be able to buy or sell without his mark (Rev. 13:17).

Many times the question is asked, “Will anyone be saved during the Tribulation (including the Great Tribulation)?” Yes, people will be saved, even during the first three and one-half years of the Tribulation. The departure of the saints will convince many unbelievers of the truth of the Gospel; however, these believers will not be part of the Body of Christ. Some may question these statements by using the following verses:  “Then shall that lawless one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a [the] lie: that they all might be damned who believe not the truth, but had pleasure in unrighteousness” (II Thess. 2:8-12).

C. 大災难

当世界还是处于‘雅各遭难日子’的期间,审判将会在这灾难的后三年半加剧。它是由敌基督的破坏盟约为记号,从敌基督用谎言假冒启示的那时开始.。。(但以理书 9:27) “ 在一七之内、他必与许多人坚定盟约、一七之半、他必使祭祀与供献止息。他必在殿里设立那导致荒凉者的可憎像,直到指定的结局倾倒在那造成圣地荒凉者的身上为止”(但以理书 9:27新译本)。在主耶稣更详细的引用上面的那经文时,祂再次强调了这个真理:(见马太福音24:15-6, 21)“你们看见先知但以理所说的、那行毁坏可憎的、站在圣地.(读这经的人须要会意)那时、在犹太的、应当逃到山上。… 因为那时必有大灾难、从世界的起头、直到如今、没有这样的灾难、后来也必没有。”。

从但以理和主耶稣的话裡面我们了解到,在大灾难的期间,敌基督打破了与犹太人所立的约,造成复活后的祭祀与供献止息,并将自己放在至圣之处,这就是圣经所描述的-那行毁坏可憎的、站在圣地。帖撒罗尼迦后书2:4 更详细的描述这个事件:敌基督 “他抵挡主、高抬自己、超过一切称为 神的、和一切受人敬拜的.甚至坐在 神的殿裡、自称是 神”。


这个问题经常被问到:“在灾难期间(包括大灾难),会有人得救吗?” …. 答案为:是的,人也会得救,即使在大灾难的前三年半。圣徒的离世将会使许多原不信的人相信福音的真理; 然而,这些信徒不会成为基督身体的一部分。有些人可能会用以下的这几节经文来质疑上述的声明。(帖撒罗尼迦后书2:8-12)说 “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。这不法的人来、是照撒但的运动、行各样的异能神蹟、和一切虚假的奇事、并且在那沉沦的人身上、行各样出于不义的诡诈。因他们不领受爱真理的心、使他们得救。因此, 神就使错谬的思想运行在他们当中,让他们相信虚谎.叫一切不信真理、倒喜爱不义的人、都被定罪”。

The above verses seem to teach that if one has rejected Christ before the Rapture he will not be able to be saved during the Tribulation. But we call attention to the fact that God causes them to believe the Lie, and they will not be able to believe the Lie until the middle of the Tribulation period, as the Antichrist will not be revealed, as such, until then. Therefore, we are led to believe that the invitation will still be given men to be saved during the first three and one-half years of the Tribulation. But if they reject Christ during this time, God shall give them strong delusions to believe the Lie, and it will be impossible for them to be saved during the last three and one-half years of the Tribulation.

The natural question then arises, “Will anyone be saved during the last three and one-half years?” Revelation 7 declares emphatically that there shall be countless numbers of Jews and Gentiles saved during this period, known as the Great Tribulation. Those saved during the Great Tribulation will be those who have never heard the Gospel and have not taken the mark of the beast. Their salvation will be brought about by the preaching of a great evangelistic movement, which will be composed, we believe, of the 144,000 Israelites (Rev. 7:4-8).

You may ask, “How, then, will it be possible for them to be saved when the Holy Spirit has been taken up out of the world?” Let us turn to Moffatt’s translation and read: “For the secret force of lawlessness is at work already; only, it cannot be revealed till he who at present restrains it is removed” (II Thess. 2:7). The Holy Spirit will not be taken up out of the earth, but will take His restraining hand off sinful man and give him up fully to his sin. The Holy Spirit will still be here, for He is omnipresent. He will not manifest himself during the Great Tribulation as He did beforethe dispensation of grace. Again we remind you that the Great Tribulation ends with the coming of Christ to this earth.

上述的经文似乎在教导说,如果一个人在教会被提之前拒绝了基督,那麽在灾难期间他将无法得救。但我们要注意这个事实 – 上帝让他们相信虚谎,但他们要直到灾难时期的中途才会相信虚谎,因为敌基督要到那时才显现,在灾难之前并不会显现。因此,我们相信,在灾难的头三年半里,信主的邀请仍然会发给人,让人得救。但如果他们在这段时间裡拒绝基督的话,上帝就会给他们生发错误的心去相信虚谎,那样,在灾难的最后三年半里,他们就不可能得救了。


你可能会问,“他们怎麽可能得救呢?那时圣灵已经被提离开世界了啊!”。我们来看看圣经和合本是怎麽说的。(帖撒罗尼迦后书2:7)写道:“因为那不法的隐意已经发动.只是现在有一个拦阻的、等到那拦阻的被除去”。 英文Moffatt 版的直译说 ““因为不法的秘密力量已经在做工;只是,要等到那位目前还制约它的被移开之后,才能显露”(帖后2:7)。圣灵不会从地上被提离开,但圣灵会把他制约的手从有罪人的身上挪开,全然放弃那些人,任凭他们在罪裡。圣灵仍然会在这(世界)裡,因为圣灵是无所不在的。在大灾难期间,他将不会像之前在恩典时代那样的显现自己。再一次的,我们提醒你,大灾难是以主耶稣基督的降临到这地上而终结。


Whenever a great battle is fought, people fear that it is the Battle of Armageddon. In order clearly to understand this battle, let us find out first what it is not, and then what it is.

A.What It Is Not.

1.  It Is Not World Wars I and II.

2. It Is Not the First Battle of Gog and Magog. This battle is composed of the forces of the Northern confederacy (Russia and her allies). It is not much of a battle, but God rains fire and brimstone upon the armies and country. This occurs at the beginning of the Tribulation.

3. It Is Not the War in Heaven. This battle is described in Revelation 12:7-17. It concerns the forces of Satan being defeated by Michael and his army.

4. It Is Not the Second Battle of Gog and Magog. This is the concluding battle of all battles, whether physical or spiritual. It is fought after the Millennium, when Satan is loosed for a season and deceives the Gentile peoples (Rev. 20:7-9). Fire comes down from heaven and destroys them

B. What It Is.

1.  The Participants. I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army” (Rev. 19:19). This is the seed of the serpent fighting against the Seed of the woman (Gen. 3:15). It is the conflict between Christ and the Antichrist.

2. The Place. The plain of Esdraelon is the place of this battle. It is an ancient battleground. Gideon fought there; Saul and Jonathan were killed there; Josiah was killed by Pharaoh there; the Greeks and Romans battled there; and Napoleon suffered his first defeat there.

3. The Time. The battle occurs at the end of the Great Tribulation, just before the Millennium begins.

4. The End. The end of this battle results in the complete annihilation of the Antichrist’s army. The Antichrist and the False Prophet are then cast alive into Hell. “The beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone” (Rev. 19:20).




  1. 它不是第一次世界大战也不是第二次世界大战。
  2. 它不是歌革与玛各的第一場战役。这场战役由北方联邦(俄罗斯及其盟邦)的军力组成。这不是一场激烈的战斗,但神降大火与硝烟如雨般掉落在军队与郊野之上。这发生在灾难开始之时。
  3. 它不是在天上的战。启示录12:7-17中描述了这场战争,关于撒旦的势力被天使长米迦勒及其天军所击败。
  4. 它不是歌革與玛各的第二場爭战。这是所有争战的终结战役,无论是实体的或是属灵的。它是在千禧年之后开打的,当撒旦被关满一千年释放出来后,迷惑地上四方的列国(启示录20:7-9)。就有火从天降下来、烧灭了他们。

B. 它是什么。

1.(哈米吉多頓)战爭的参与者。(啟示錄19:19) “我看见那兽、和地上的君王、并他们的众军、都聚集、要与骑白马并他的军兵争战。”。这是蛇的后裔与女人的后裔彼此仇敌的战争(创世记3:15)。这是基督与敌基督之间的冲突。

2.(哈米吉多頓)战爭的地方。耶斯列平原是这场争战的地方。耶斯列平原是一个古的战场 (希伯来文的耶斯列Yizreel ,今称Jezreel , 即希腊文的埃斯德赖隆 Esdraelon )。基甸在那裡打过仗(士师记6章7章); 扫罗和约拿单在那裡被杀(撒母耳记上31章); 约西亚在那裡被埃及王法老所杀(列王记下23:29);希腊和罗马在那裡作战过;拿破崙在那裡遭到他的第一次败仗。

注:耶斯列平原 (以赛亚书28章的肥美谷) http://biblegeography.holylight.org.tw/index/area_detail?a_id=13

3. (哈米吉多頓)战爭的时间。争战发生在大灾难的结尾,在千禧年要开始之前。

   4.(哈米吉多頓)战爭的結束。这场争战的结果是敌基督军队的完全毁灭。敌基督和假先知活活的被投入地狱硫磺火湖裡。(启示录19:20)  “那兽被擒拿、那在兽面前曾行奇蹟、迷惑那些接受兽的印记、和拜兽像之人的假先知、也与兽同被擒拿.他们两个就活活的被扔在烧着硫磺的火湖裡”。


The Millennium is the thousand-year reign of Christ immediately following the Great Tribulation. Millennium is not a Scriptural word, but it is a Scriptural truth.

A. The Fact of the Millennium.

1. The Lord Has Decreed It (Ps. 2).

2. Christ Taught It (Matt. 24; Mark 13; Luke 21).

3. The Scriptures Teach It (Is. 2, 11).

4. The Psalmist Described It (Ps. 72).

5. The Angels Declared It (Luke 1).

6. The Transfiguration Pictures It (Matt. 16:28; 17:1).

7. A Gospel Outlines It (Mark 6:45-56).

8. The Apostles Preached It (Acts 2, 3).

9. Nature Longs For It. (Rom. 8).





  2.基督曾有教导(马太福音24; 马可福音13; 路加福音21)。




  6.基督的山上变相预表千禧年(马太福音16:28; 17:1)。




B. The Description of the Millennium.

1. The Thousand Years (Rev. 21:1-7).

2. The Age to Come (Eph. 1:21).

3. The Day of the LORD (Rev. 6:12-17; Joel 2:10, 11,30, 31; Hag. 2:6,7; Matt. 24; Zech. 14:1-5).

4. In That Day (Is. 4:2; 2:11, 17, 20, 21; 11:11).

5. The Restitution of All Things. “(The Lord] shall send Jesus Christ. . . . whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:20, 21). Some use this verse as meaning the restitution of Christ-rejecting sinners, and even the Devil. But notice that the above verse says, “which God hath spoken by the mouth of all his holy prophets.” The prophets say nothing of the restitution of the Devil and sinners.

a. Israel to the Promised Land (Is. 11:10-12).
b. Repentance of the Nations to Jehovah (Zech. 12: 10-14).
c. The Removal of the Iniquity of land (Zech. 3:9).
d. Restoration of Rain (Joel 2:23-29).
e. Re-engraving of Jehovah’s Law (Jer. 31:28-37).
f. Redistribution of the Land (Ezek. 48).
g. Reconstruction of Jerusalem (Is. 62; Ezek. 40).
h. Restitution From Bondage of Fear (Is. 14:1-3; Jer. 33:14-16).
i. Restitution of Jehovah’s Love (Zeph. 3:16-20).

6. The Regeneration of All Things (Matt. 19:18; Is. 32).

7. The Falling Stone (Dan. 2).

B. 對於千禧年的描述。

1.一千年(啟示錄 21:1-7)。


3.耶和华的日子(启示录6:12-17; 約珥书2:10-11,30-31; 希伯來书2:6-7; 马太福音24; 撒迦利亚书14:1-5)。

4.在那日(以赛亚书書4:2; 2:11,17,20-21; 11:11)。

5. 万物的归復。 (使徒行传3:20- 21)“主(耶和华)也必差遣所预定给你们的基督耶稣降临。他必留在天上、等到万物复兴的时候、就是 神从创世以来、藉着圣先知的口所说的”。有些人用这节经文来表示那拒绝基督之罪人的归复甚至魔鬼的归复。但请注意上面的经文:“神藉着祂所有圣先知的口所说的”。而先知并没有说到任何有关于魔鬼和罪人的归复。
a. 以色列人到应许之地(以赛亚书11:10-12)。
b. 各国向耶和华的悔改(撒迦利亚书12:10-14)。
c. 这地罪孽的除去(撒迦利亚书3:9)。
d. 秋雨春雨的恢复- 降下甘霖(约珥书2:23-29)。
e. 重新刻划耶和华的律法在人的心版(耶利米书31:28-37)。
f. 土地的再分配(以西结书48章)。
g. 耶路撒冷的重建(以赛亚书62章; 以西结书40章)。
h. 从恐惧的捆绑中恢复(以赛亚书14:1-3; 耶利米书33:14-16)。
i. 耶和华的慈爱再显(西番雅书3:16-20)。

6.万物的再生(马太福音19:28 ; 以赛亚书32章 ???)。

7. 飞降而下的石头(但以理书2:34, 45)。非人手凿出来的石头,从山而出,砸碎金头-银胸-铜腰-铁腿-半泥脚那大座像的石头。

C. The Types of the Millennium.

1. The Year of Jubilee (Lev. 25).

2. The Feast of Tabernacles (Lev. 23).

3. The Sabbath. It is that rest to come.

4. The Kingdom of Israel Under Solomon’s Reign. This was an absolute reign of peace.






D. The Conditions During the Millennium.

1. The Church, It is a faithful saying: For if we be dead with him we also shall live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us” (II Tim. 2:11, 12). Wherever the Lord shall be, there we shall be with Him (I Thess. 4:17). We shall reign, and we shall judge over angels and the world. I Corinthians 6:2, 3 says, “Do ye not know that the saints shall judge the world. . . . Know ye not that we shall judge angels?”

2. Satan. Satan shall be sealed and bound for a thousand years (Rev. 20:1-7). The Antichrist is cast into the lake of fire before that (Rev. 19:20).

3. IsraelShe shall become the head of all nations again, and will not remain the tail as she is today (Is. 2:1-4; 11:3, 4; 61:5; Zech. 8:23; Deut. 28:13).

4. The Nations of the World. All nations will have to come up to Jerusalem year by year and worship Jehovah there. If they do not keep the yearly Feast of Tabernacles, God will cause no rain to fall upon that nation (Zech. 14:16; Is. 2).

5. Mankind.

a. Spiritual Condition. Some have been led to think that there will be no sin during the Millennium, but there will be. Human nature has never changed from one dispensation to another. There will be universal adoration of Christ (Heb. 8:11; 2:14; Phil. 2:10, 11), but it will be feigned obedience upon the part of many. For example, many in prison obey their warden, not because they love him, but because they must. Where will these sinners come from, as the Millennium begins with only born-again believers? They will be born of saved parents who came out of the Tribulation alive.

b. Physical Condition. Human life will be lengthened. Some will be able to live throughout the Millennium. There shall be death during this reign of Christ, also — death, not to the believer, but to the unbeliever. No babes or children shall die. When the sinner becomes one hundred years old and still rejects Christ, he shall be cut off by death. “There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed [cut off]” (Is. 65:20).

c. Moral Condition. This will not be a period of absolute perfection. However, sin will not be allowed to raise its head. Christ shall rule with a rod of iron (Ps. 46:9; Is. 2:4). Sin, nevertheless, will be committed in the hearts of men.

6. Creation.

a. Physical. When Adam fell, the earth was cursed (Rom. 8:18-23). Man has accomplished wonders with his irrigation systems, and the like, but look what God will do! “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose” (Is. 35:1). See also Isaiah 55:13. Creation shall be restored completely; no more earthquakes; no more storms, famines and pestilences (Joel 2).

b. Animal Creation. Before man sinned, God had put the fear of man in the animals. They ate the grass of the fields. During the Millennium they shall revert back to the same order which He had intended for them (Is. 11:6-9). “And a little child shall lead them” (Is. 11:6) means that a child, during the Millennium, shall literally lead animals around. It is not speaking about children leading sinners to the Lord.


1.(千禧年期间)教会的光景。(提摩太后书2:11-12)“有可信的话说、我们若与基督同死、也必与他同活。我们若能忍耐、也必和他一同作王.我们若不认他、他也必不认我们”。无论主在哪裡,我们都会永远与他同在(帖撒罗尼迦前书4:17)。我们将做王统治,我们将审判天使和世界。哥林多前书6:2-3说:“岂不知圣徒要审判世界麽? 。 。 。你知道我们不会判断天使吗岂不知我们要审判天使麽?“


3.(千禧年期间)以色列的光景。她将再次成为所有国家的头,并不会像今天落在世界各国之尾巴(以赛亚书2:1-4; 11:3-4; 61:5; 撒迦利亚书8:23;申命记28:13))。(* 注: 此书出版于1954年) 

4.(千禧年期间)世界各国的光景。所有国家都必须年年到耶路撒冷敬拜耶和华。如果他们不守每年的住棚节的话,必无雨降在他们国家的地上(撒迦利亚书14:16-17; 以赛亚书2章)。 


    a. 属灵状况。有些人认为在千禧年期间不会有罪。但将会有的。从一个时到另一个时代,人的本性从未改变。千禧年期间将会有对基督的普世敬拜(希伯来书8:11; 2:14;腓2:10,11),但有部分的人会假装顺服。就如,在监狱裡犯人服从典狱长,但并不是因为他们爱他,而是基于他们必须服从。而这些罪人将会从哪裡来呢?因为千禧年只从那些重生的信徒开始啊?答桉是,这些罪人是出于那些信主得救又在大灾难中活下来的父母亲。

   b. 身体状况。人类的生命会延长。有些人将能够在整个千禧年都活着。在基督做王的期间,也必会有死亡 – 死,并不是信徒死,而是非信徒会死。没有婴孩或儿童会死。当罪人活到一百岁时若仍然拒绝基督时,他的生命将被会被死亡剪除。(以赛亚书65:20) “其中必没有数日夭亡的婴孩、也没有寿数不满的老者.因为百岁死的仍算孩童、有百岁死的罪人算被咒诅”。

   c. 道德状况。这不会是一个绝对完美的时期。然而,罪受到压制不被允许抬头。救主基督将以杖统治(诗篇46:9; 以赛亚书2:4)。即便如此,人仍会在心裡犯罪。


   a.物质方面的。当亚当堕落时,大地受到了诅咒(罗马书8:18-23)。人类用水利灌溉等等系统实现了很多让人惊叹的事,但来看看上帝将要做什麽!  “旷野和乾旱之地、必然欢喜.沙漠也要像玫瑰开花那样快乐”(以赛亚书35:1)。参见以赛亚书55:13。创造会完全的恢复;不会再有地震;  不会再有风暴,飢荒和瘟疫(约珥书2)。

   b.受造的动物。在人类犯罪前,上帝把畏惧人类的那害怕放进动物裡。它们吃田野的草。在千禧年期间,它们将恢复到神原先为它们所定的秩序裡(以赛亚书11:6-9)。 “豺狼必与绵羊羔…豹子与山羊羔同卧.少壮狮子与牛犊并肥畜同群。小孩子要牵引它们。”(以赛亚书11:6)。意味着在千禧年期间,小孩子会如字面说的牵着动物随意行走。这经文并不是说小孩子会将罪人带到主的面前。


The Bible does not teach a general judgment. Instead, it informs us that there are many judgments, some past, some present and some future. For example, there is the past judgment upon Sodom and there is the future judgment upon Babylon.

A. Judgments of the Christian.

1. Judgment on Sin. When did this occur? For the Christian this is a past judgment, for all of our sins were judged at Calvary. “Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (I Peter 3:18). “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (I Peter 2:24). See also Galatians 3:13; John 3:16; Isaiah 53:5,6.

2. Judgment on Christian Service. No Christian will have to be judged for his sins; they have already been judged upon the Cross of Calvary. The Christian will have to answer to God for his works. “We must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad” (II Cor. 5:10). Yes, the Christian has escaped the future judgment of the wicked (“Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me hath eternal life, and cometh not into judgment, but hath passed out of death into life” —John 5:24, R.V.), but he shall stand before the judgment seat of Christ to receive rewards for the deeds done in the body. The words, “judgment seat,” are from the Greek word “Bema,” better translated “Rewarding Stand.” This will be set up when Christ comes. “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Rev. 22:12).

There are several crowns that the Christian may achieve:

a. The Crown of Life. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (Jas. 1:12). See also Revelation 2:10. This is rewarded for faithfulness, even unto death.

b. An Incorruptible Crown. “Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible” (I Cor. 9:25). This is a reward for those who live separated lives unto the Lord.

c. Crown of Rejoicing. “What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” (I Thess. 2: 19). This is the soul-winner’s crown.

d. Crown of Glory. “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (I Peter 5:2-4). This is the shepherds’, pastors’, or ministers’ reward.

e. Crown of Righteousness. “There is laid up for me a crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing.” This crown goes to all who love His second coming. If you love His appearing, you will talk about it. All doctrines are headed up by the Second Coming.

玖. 審判


A. 對基督徒的審判。

1.對罪的审判。這在什麽时候发生过呢?对于基督徒来说,这是一个过去的审判,因为我们所有的罪都在各各他(骷髅地)受到审判了。(彼得前书3:18) “因基督也曾一次为罪受死,就是义的代替不义的, 为要引我们到 神面前。按着肉体说,他被治死了.按着灵性说,他复活了。”。(彼得前书2:24) “他被挂在木头上亲身担当了我们的罪、使我们既然在罪上死、就得以在义上活.因他受的鞭伤、你们便得了医治。”。参见加拉太书3:13; 约翰福音3:16;以赛亚书53:5-6。

2.對基督徒服事事上的審判。沒有基督徒会因他的罪而受审判; 因基督徒已经在各各他的十字架上受审判了。基督徒必须为自己所做的向上帝交帐。(哥林多后书5:10) “因为我们众人、必要在基督的审判台前显露出来、叫各人按着本身所行的、或善或恶受报。”。是的,基督徒已经逃脱了那对于恶人的未来审判(约翰福音5:24 – “我实实在在的告诉你们、那听我话、又信差我来者的、就有永生、不至于定罪、是已经出死入生了” ),但基督徒将要站在基督的审判台前,为自己身体所做所行的得奖赏。 “审判座”这个词来自于希腊文“Bema”,更好的翻译为“奖赏台”。将要在基督到来的时候设立。(启示录22:12) “看哪、我必快来.赏罚在我、要照各人所行的报应他”。


  a. 生命的冠冕。(雅各书1:12) “忍受试探的人是有福的。因为他经过试验以后、必得生命的冠冕、这是主应许给那些爱他之人的。”。另见启示录2:10。这是给因忠心甚至死亡的奖赏。

  b.不朽壞的冠冕。(哥林多前书9:25) “凡参加运动比赛的,在一切事上都有节制;他们这样作,不过要得到能坏的冠冕,我们却是要得不朽的冠冕”。这是对那些将生命圣别出来为主而活之人的奖赏。

  c.喜乐的冠冕。 (帖撒罗尼迦前书2:19) “我们的盼望和喜乐、并所夸的冠冕是甚麽呢? 岂不是我们主耶稣来的时候,你们在他面前站立得住麽?”。这是灵魂得胜者的冠冕。

  d.荣耀的冠冕。(彼得前书5:2-4) “ 务要牧养在你们中间 神的群羊、按着 神旨意照管他们.不是出于勉强、乃是出于甘心.也不是因为贪财、乃是出于乐意。也不是辖制所託付你们的、乃是作群羊的榜样。到了牧长显现的时候、你们必得那永不衰残的荣耀冠冕”。这是牧羊人,牧师或传道人的奖赏。

  e. 公义的冠冕。(提摩太后书4:8) “从此以后、有公义的冠冕为我存留、就是按着公义审判的主到了那日要赐给我的。不但赐给我、也赐给凡爱慕他显现的人”。这个冠冕赐给所有爱慕基督第二次再来的人。如果你爱慕祂的显现,你会谈论祂的再来。所有教义都因这第二次的再来而备受关注。

B. Judgment of the Nations.

This takes place at the beginning of the Millennium, the thousand year reign (Matt. 25:31-46). A better name for “nations” is “Gentiles.” This is the judgment of all Gentiles who come out of the Tribulation alive. There are three classes of people mentioned: sheep, goats and brethren. The brethren are the Jews; the sheep are the righteous; and the goats are the unrighteous.

The righteous (sheep, Gentiles) go into the kingdom, then on to eternal life. The unrighteous (goats, Gentiles) are sent immediately to the lake of fire; therefore, they will not be judged at the Great White Throne. They go there a thousand years sooner than the wicked dead.

There are those who contend that this is a judgment of works and that men go to heaven or hell on the basis of their works; for, they say, the Scriptures state that this judgment is based upon the words “inasmuch as ye have done itor inasmuch as ye did it not.” However, we will show that it is still a judgment based upon faith. The Lord, here, is the judge, and He does mete out judgment on the basis of the words “inasmuch as . . . But let us ask, What prompted the sheep nations to minister to the brethren, the Jews, during the Tribulation? They did it because they accepted the brethren’s preaching. Do you think that they would have visited, clothed, fed and ministered to the brethren during the Tribulation if they had not believed? Remember, the Tribulation is going to be a time of peril. Man will not be able to buy or sell without the mark of the beast. The sheep (Gentiles) defy this order, reject the mark of the beast, and accept what the brethren preach. We know they accept Christ, for the Lord has said, “He that receiveth you receiveth me” (Matt. 10:40). Again we emphasize that the sheep (Gentiles) are saved because of their faith in Christ, for Revelation 7:14 declares it so: “He said to me, These are they which came out of great tribulation [the Great Tribulation], and have washed their robes, and made them white in the blood of the Lamb.”

The unrighteous nations (goats, Gentiles) are cast into hell because of their unbelief. They rejected the brethren, thus rejecting Christ.

B. 对万民的審判

这在千禧年,基督作王一千年的开始时发生(马太福音25:31-46)。 “万民”的一个更合适的名字是“外邦人”。这是给所有从大灾难中活下来之外邦人的审判。有提到三类人:绵羊,山羊和弟兄(马太福音25:33,:40)。弟兄是犹太人; 绵羊是外邦义人; 山羊是不义的外邦人。

义人(绵羊,外邦人)进入王的国,然后进入永生。不义的人(山羊,外邦人)立即被送到硫磺火湖; 因此,他们不会在白色大宝座前受审判。他们比那邪恶的死人早一千年去那裡。

有些人认为这是对工作的审判,而人们根据他们所做的而上天堂或下地狱; 因为他们讲,圣经说这个审判是基于这句“因你们有这样做…,或因你们没有这样做…”(即:有没有做在最小的弟兄身上)。。。。。。然而,我们将会证明它仍然是一种基于信或不信的审判。主,在这裡是审判者,祂在“因…之故”的这个基础上做出了审判” 。但是,我要问,在大灾难期间,是什麽促使绵羊(信的外邦义人)去服侍这弟兄-犹太人呢?他们这样做是因为他们接受了弟兄(犹太人)的传道。你想,如果外邦人不信的话,你认为他们会在灾难期间去看顾/服事弟兄(犹太人),给他衣服穿,饿了给他吃,渴了给他喝,并伺候他吗?

请记住,灾难将会是一个危险的时期。如果没有兽的印记,人将无法买`无法卖。而绵羊(外邦义人)无视这个命令,拒绝被印上兽的印记,而接受弟兄所传的。我们知道他们(外邦绵羊)接受了基督,因为主已经说了:“人接待你们、就是接待我”(马太福音10:40)。我们要再次强调,绵羊(外邦人)是得救的因他们在基督裡的信所以得救(不是因为他们做的而得救),因为启示录7:14 是这样宣告的:“他向我说、这些人是从大患难中出来的、他们用羔羊的血、把他们的衣袍洗洁白了”。


C. Judgment at the Great White Throne.

This great judgment is found in Revelation 20:11-15: “I saw a great white throne, and him that sat on it,  from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books according to their works.” It is the judgment only of the wicked dead who have been raised at the last resurrection. No born-again believer shall appear here. The wicked dead are not to be tried as to whether they are going to heaven or hell; it has already been determined that they are going to hell, for they died condemned (John 3:18). This judgment is to determine the degrees of punishment, “according to their works” (Rev. 20:13).

There are two witnesses against them: The Book, and the Books; that is, the Book of Life, and the Book of Works. We do not know what the different degrees of punishment will be.

C. 白色大宝座的審判

这个大审判能在启示录20:11-15中找到:  “我又看见一个白色的大宝座、与坐在上面的。从他面前天地都逃避、再无可见之处了。我又看见死了的人、无论大小、都站在宝座前.案卷展开了。并且另有一卷展开、就是生命册。死了的人都凭着这些案卷所记载的、照他们所行的受审判” 。


有两个证据针对他们:桉卷和另一卷; 那就是“行为册” 和“生命册”。我们不知道所惩罚的程度差别将会是什么。


“When the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle, the number of whom is as the sand of the sea. And they went up on the breath of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them” (Rev. 20:7-9).

This is the war that ends all war. It is the final conflict of the universe.

A. Satan Loosed.

As he is loosed for a short time, he tries one more thrust at God.

B. Nations Gathered.

We ask ourselves, Who could Satan organize among the Gentiles to fight against God? None other but those unsaved who are ninety-nine years old and younger, who have been born during the last century of the Millennium.

Notice that no army has gathered against them.

C. Army Destroyed.

Fire comes down from heaven and destroys them.

D. Satan Doomed.

He is then cast into the lake of fire prepared for him and his angels.

拾. 千禧年之後



A. 撒旦被釋放。





C. 撒旦的军队被摧毀





It is not hard to think of everlasting life, but it is hard to think of an eternity in hell; nevertheless, it is true.

A. The Scriptural Teaching.

1. There Will Be a Day of Judgment (Acts 17:30, 31).
2. Every Man Will Be Judged for His Works (Rom. 2:16; Rev. 20:12).
3. It Is Eternal (Mark 9:43-48). See also Matt. 13.
4. There Will Be Degrees of Punishment (Rev. 20:12; Rom. 2:5, 6).
5. There Will Be a Resurrection of the Unjust As Well As of the Just (John 5:29).
6. Language Describes It (Matt. 25:46; Mark 9:45-48; John 3:36).
7. All Is Based Upon the Character of God as Righteous.

拾壹. 恶人的未來

永恆的生命并不难想像,但在地狱的永恆就很难去想; 然而,这是真实的。


  1. 会有審判日的那一天(使徒行传17:30-31)。
  2. 每个人都要按照所行的受審判(罗马书2:16;启示录20:12)。
  3. 它是永恒的(马可福音9:43-48)。另见马太福音13章。
  4. 会有各程度的刑罚(启示录20:12; 罗马书2:5-6)。
  5. 行善的与作恶的都將会复活(约翰福音5:29)。行善的复活得生、作恶的复活定罪。
  6. 有话述它(马太福音25:46; 马可福音9:45-48; 约翰福音3:36)。“這些人要往永刑裡去.那些义人要往永生裡去”。 “信子的人有永生.不信子的人得不著永生、 神的震怒常在他身上。”
  7. 一切都是依据神的公义品格這基础上的。

B. The Terms Used.

The following are the places where wicked human beings and angels are, or shall be sent to:
1. Sheol. This is the Old Testament word describing the place of the departed wicked.
2. Hades. This is the New Testament Greek word, describing the immediate state of the wicked dead; it is the same as Sheol. There is nothing in the Bible that speaks of an eternal Hades, or Sheol.
3. Tartarus. This is the place where the wicked angels are chained; it is a place of darkness.
4. Gehenna. Gehenna was the city dump outside of Jerusalem, whose fire never went out. The Lord Himself likened hell unto it, describing the fires of hell that shall always burn: “Where their worm dieth not, and the fire is not quenched” (Mark 9:44).
5. Tophet. “Tophet” is the Old Testament Hebrew word meaning the same as Gehenna.
6. Abyss. This is the place of fallen angels, human beings are never placed here (Rom. 10:7).
7. Lake of Fire. This is found only in the Book of the Revelation. Its meaning is the same as Gehenna.
8. Eternal. Sometimes this word is translated “everlasting.” The meaning is the same. The punishment of the wicked is eternal.
a. First Interpretation. Thayer translates it to mean “without beginning and without end.”
b. Second Interpretation. This states that “eternal” means “without beginning.”
c. Third Interpretation. This holds that “eternal” means “without ending.” We agree with all three. We do not hold to the interpretation that it means only “age lasting.” Some would have us believe that the wicked will endure hell for just an age. But the word “eternal” describing hell is the same word which describes eternal life (John 3:16), and the everlasting God (Rom. 16:26), and the everlasting kingdom of Jesus Christ (II Peter 1:11).



  1. (Sheol)阴间。这是旧约圣经(希伯来文)描述离世恶人所去之地的词。
  2. (Hades) 阴间。这是新約约希腊文名词-阴间,描述恶人死后的立即所在;它和Sheol是同一个意思。圣经中没有任何一处说有永恆的阴间。
  3. (tartaus) 地獄。(彼得后书2:4-6,中文翻译为地狱)这是邪恶的天使被锁链的地方;是一个黑暗的地方。
  4. (Gehenna) 欣嫩子谷 。 欣嫩子谷是耶路撒冷城外的垃圾坑,其焚烧的火从未停消。主亲自将它比喻为地狱(马太福音 10:28),描述永远燃烧的地狱火:“在那裡虫是不死的,火是不灭的”(马可福音9:47-48)。
  5. (Tophet)陀斐特。 “Tophet”是旧约的希伯来文(见列王记下23:10, 耶利米书7:31, 赛30:33),意思与新约裡的词 新嫩子谷-Gehenna相同,是焚烧的地方。
  6. (Abyss ) 深淵(羅馬書10:7)。這是囚禁堕落天使的地方,人类永远不会被放到这裡来。
  7. 火湖。這个词只出现在启示录中。它的含义与Gehenna-新嫩子谷相同。
  8. Eternal 永恒的。。有时这个词被翻译为“Everlasting永续的”。意思一样。恶人的惩罚是永恆的。
    a. 第一个解读。 塞耶(Thayer-美国圣经学者)将其翻译为“无始也无终”。
    b. 第二种解读。这个解读说 “永恆” 意味着 “没有开始”。
    c. 第三种解读。这个解读认为“永恆”意味着“没有结束”。
    这三种看法我们都同意。我们不认为它只意味着“年代的持续”。有些人想要让我们相信恶人只会在地狱忍受一个世代而已。但是,描述永恆地狱的这个词“永恆的”,与描述永恆的生命-永生(约翰福音3:16),永恆的 永生神(罗马书16:26),以及主耶稣基督永远的国(彼得后书1:11)的词(永恆的)是同一个词- eternal。

C. The Theories Proposed.

1. Universalism. This is the belief that all will finally be saved, including the Devil. What would the words “judge” and “judgments” mean if they did not mean judge or judgment. When God speaks about eternal judgment, He means eternal judgment (Acts 3:21-24; I Cor. 15:22; Matt. 18:9; John 3:36).

2.Conditionalism. This false teaching was not found in the Early Church, but it first made its appearance in the nineteenth century. It was reasoned that eternal life is based upon the acceptance of Jesus Christ. If one accepts Him, he has eternal life. If he does not accept Him, he will never live; non-acceptance in this life will result in non-existence in the future life. There is no Scriptural foundation for this theory.

3.Everlasting Punishment. This is based upon Biblical truth, which connects sin with punishment. All sins committed are committed against eternity. He who sins by rejecting Jesus Christ shall endure eternal punishment.

C. 人所提出的有关恶惡人之未來的理论。

1.普遍论。這是说所有人终将会得救的理论,说包括魔鬼也会得救。但是,如果“judge 审判(动词)”和“(judgements)审判(名词)” 不是指着审判的意思,那麽“审判”的含义是什麽呢? 当上帝谈到永恆的审判时,祂的意思就是永恆的审判(使徒行传3:21-24; 哥林多前书15:22; 马太福音18:9;约翰福音3:36)。

2.條件论。在早期教会你找不到这种错误的教导,它首先出现于十九世纪。条件论的理由说 永恆的生命是基于对耶稣基督的接受。如果人接受了基督,他就有永生。如果他不接受基督,他就绝不会活; 说若是在今生不接受基督,将导致在未来生命不会存在。….  这个理论并没有圣经的基础。


The Scriptures teach that there are three heavens:

A. First Heaven.This is the region of the clouds where the birds fly, the atmospheric heaven.

B. Second Heaven. This is the stellar heaven, where the stars are located.

C. Third Heaven. This is the place where God lives; it is the place where Jesus came from.The Lord Jesus went through the first and second heaven to get to the third heaven. “Having then a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession” (Heb. 4:14, R.V.).
Heaven is just as real as the clouds and stars. It is the place where Stephen saw God; the place to which John was caught up by the Spirit. The first thing he saw, was the Lord Jesus. He is the heart of heaven (Rev. 1, Heb. 9:24). Paul, too, was caught up to the third heaven (II Cor. 12:2). Where is heaven? Does the Bible make it clear? Heaven is always in the north. “He stretcheth out the north over the empty place, and hangeth the earth upon nothing” (Job 26:7). See also Isaiah 14:12-14; Psalm 82:1; 48:2.
Is heaven foursquare? Is it a cube? What will man have for his future home? Will it be a small cubby hole in a square city? Is heaven only fifteen hundred miles square? While the new Jerusalem (Rev. 21,22) is foursquare, this is only a city of heaven, which descends as a present for the Bride.
Those who go there will live in perfect peace and perfect love for all time and eternity. “Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels” (Heb. 12:22).

拾貳. 天堂




C.第三层天。这是神所住的地方; 是耶稣从那裡出来的地方。

主耶稣穿越第一和第二层天来到第三层天。 (希伯来书4:14)“我们既然有一位己经升入高天尊荣的大祭司、就是 神的儿子耶稣、便当持定所承认的道”。

天堂就如云彩和星星一样的真实。这是司提反看见神所在的地方; 是约翰被圣灵所提上的地方。他看到的第一件事就是主耶稣。祂是天堂的核心(启示录1章,希伯来书9:24)。保罗也被提到了第三层天(哥林多后书12:2)。天堂在哪裡呢?圣经有清楚的指明吗? 天堂一直都是在北方。(约伯记26:7) “神将北极铺在空中、将大地悬在虚空”。参见以赛亚书14:12-14; 诗篇82:1; 48:2。

天堂是个四方形的吗的吗?天堂是个立方体吗?人未来的天家裡面会有什麽呢?人在天上的家会是在一个四方形城市裡的小隔间吗?圣城是只各有一千五百英里长宽(两千四百公里)的四方形吗?(启示录21:16,新译本)。新耶路撒冷(启示录21, 22)是个四方形的,这只是天堂的一个圣城,从天而降作为礼物,要给基督新妇- 教会的礼物。

上到那裡去的人将会一直住在/永远活在完美的平安和完美的爱裡。(希伯来书12:22) “你们乃是来到锡安山、永生 神的城邑、就是天上的耶路撒冷.那裡有千千万万的天使”。