聖經教義 – 末世論

OUTLINE FOR CHAPTER IX  第九章末世論的大綱

ESCHATOLOGY 末世論

I. Physical Death.  壹. 身體的死
A. Death Is Not a Cessation of Being. 死不是存在的停止
B. Death Is Not Soul Sleep. 死不是靈魂睡覺
C. Death Means Separation. 死意味著分離

II. The Bodily Resurrection. 貳. 身體的復活
A. The Fact of Resurrection. 復活的事實
B. The Nature of the Resurrection. 復活的本質
C. The Time of the Resurrection. 復活的時間

III. The Intermediate State. 叁. 居間的狀態
A. Before the Cross. 在十字架以前
B. At the Time of the Cross. 在十字架的時期
C. After the Cross. 十字架之後

IV. The Second Coming of Christ. 肆. 基督的第二次再來
A. The Importance of the Doctrine. 這教義的重要性
B. The Meaning of the Second Coming.第二次再來的意義
C. The Events of the Second Coming. 第二次再來的諸事件

V. The Antichrist. 伍. 敵基督
A. His Person. 敵基督他這人
B. His Titles. 敵基督的各頭銜
C. His Forerunners. 預表敵基督的先行者
D. His Work. 敵基督的工作
E. His Career. 敵基督所致力的
F. His Time. 敵基督的時間
G. His Appearance. 敵基督的現形
H. His End. 敵基督的結局

VI The Tribulation. 陸. 災難
A. The Tribulation of the Body of Christ. 基督身體的災難
B. The Tribulation of Israel. 以色列的災難
C. The Great Tribulation. 大災難

VII. The Battle of Armageddon. 柒 哈米吉多頓之戰（世界末日的善惡大戰）
A. What It Is Not. 它不是什麼
B. What It Is. 它是什麼

VIII. The Millennium. 捌. 千禧年
A. The Fact of the Millennium. 千禧年的事實
B. The Description of the Millennium. 千禧年的描述
C. The Types of the Millennium. 千禧年的類别
D. The Conditions During the Millennium. 千禧年期間的情況

IX. The Judgments. 玖. 審判
A. Judgments of the Christian. 對基督徒的審判
B. Judgment of the Nations. 對世人的審判
C. Judgment at the Great White Throne. 白色大寶座的審判

X. After the Millennium. 拾. 千禧年之後
A. Satan Loosed. 撒旦被釋放
B. Nations Gathered. 各國被聚集
C. Army Destroyed. 撒旦軍隊被摧毀
D. Satan Doomed. 撒旦的注定下場

XI. The Future of the Wicked. 拾壹. 惡人的未來
A. The Scriptural Teaching. 聖經的教導
B. The Terms Used. 聖經所用的名詞
C. The Theories Proposed. 人所提出的理論

XII. Heaven. 拾貳.天堂
A. First Heaven. 一層天
B. Second Heaven. 二層天
C. Third Heaven. 三層天

Chapter IX 第九章

ESCHATOLOGY    末世論

Eschatology is the doctrine of last things.

I. PHYSICAL DEATH

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   末世論  

 末世論是論到末日萬物結局的教義

壹. 身體的死亡

聖經一直都為信徒的信心/信仰提供足夠的信息。聖經從來不是被提出來僅僅是為了信徒的好奇心而已。上帝教導有限的生命在尚未被解釋的無限中憑著信心行走。

A. 死不是生命的停止

三千五百多年前，約伯問說，“人若死了，怎能再活呢？”（約伯記14:14）。  這個問題已經被問了幾千年。仍然是一個普世性的問題。是一個年復一年倍受關注的議題。我們所愛的人奈何卻會死並且被埋葬，這似乎不對啊; 沒錯，是不該如此！上帝從來不是造人來讓其死去的; 祂造人是要人與祂相處，一同出入的。但是，罪帶來了死亡和墳墓，於是，人就與上帝分離了。

如果主耽延的話，所有現在讀這些字的人，包括本書的作者，都會死去，因為死已經臨到所有人了。（羅馬書5:12）“正好像罪借著一個人入了世界，死又是從罪來的，所以死就臨到全人類，因為人人都犯了罪。”

一首詩的延續比詩人本身存活的時間更久; 聲樂藝術家死後他的聲音仍然可以從錄音裡再被聽到; 死去的親人他們照片仍然存在，即使在親人離開人間之後。

這地上的人間事並不平等。富人總是欺壓窮人;惡人總是比義人更昌盛。世間的正義要求生命中的一切事物在死後歸於平等。我們活在一個不斷在變的世界裡。知更鳥依然 如同在伊甸園時那樣的築它們的巢；地上的動物仍然保有起初被造時的相同特徵/特質。然而，人卻不像以前那樣子的生活了，甚至不會像二十五年前那樣的生活了。但儘管如此，人類的探索的心依舊維持一樣，仍然在問這個問題，“人死了，還會再活嗎？”

人們普遍相信死了以後仍然有生命。如果你到非洲最黑暗的地方去的話，在那從未曾有基督徒去傳福音過的地方，你會發現那裡的人相信死後有生命。為什麼某些異教徒會在自己喪禮焚燒他們的妻子？為什麼有人會將食物與死人屍體一起埋葬呢？因為他們相信死去的人被埋葬之後，在他的旅途中必需要有伴並且要有食物。埃及人為死人準備了一份地圖`一本書，將其放在屍體上,給他們旅途上用。為什麼鳥兒會向南飛呢？在它們裡面的本能證實有一個南方疆域。人的心`和他的內在本能,是死後有生命的明證。生理學和哲學一直認為在死亡之後肯定是有生命的。

有兩大存留（預留）：

1.為基督徒的存留。 （彼得前書1:4）“我們的主耶穌基督. . .重生了我們、叫我們….可以得著不能朽壞`不能玷污`不能衰殘、為你們存留在天上的基業”。在腓立比書1:23中，使徒保羅使用“離世”這個詞來描述死亡。他這樣說並不意味著他將不復存在。’‘離世’意味著“離開。“他是否意味著離世而去到墳墓與基督一起呢？當然不是！因為基督並不在墳墓裡;基督是在天堂。哥林多後書5:8說：“我們坦然無懼、是更願意….離開身體, 與主同住”。

“同住”這個詞“意味著“與家人在一起”。因此，基督徒的死被描繪成好比一艘船起錨開航要回家了;換句話說，基督徒的死意味著“回家”（返回天家）。

2.為不敬虔之人的預留。（彼得後書2:9）“主知道如何搭救敬虔的人脫離試探、把不義的人留在刑罰之下、等候審判的日子．”。

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?”

B.死並不是靈魂在睡覺。

聖經中論到在基督裡“睡了”的人，“睡了”這一詞的意思是“安息”。這並不意味著“沒有意識/知覺”。身體會死亡，但靈和魂卻永遠不會死。人的復活是身體復活，而不是靈與魂復活。聖經清楚的說，魂是離開身體，與主同在; 而靈和魂是完全的清醒，知覺周圍的事物。在啟示錄6:9-10中可以找到上述真理的完美例證：“羊羔揭開了第五個印的時候，我看見祭壇底下，有為了神的道，並且為了自己所作的見證而被殺的人的靈魂。他們大聲喊叫，說：“聖潔真實的主啊！你不審判住在地上的人，給我們伸流血的冤，要到幾時呢？”。在這裡我們看到了與身體分離的靈魂，是活著的，向上帝呼求。

使徒保羅說：“因我活著就是基督、我死了就有益處”（腓利比書1:21）。 “活著”意味著保羅與永活的基督有過完美的交往/交誼。如果死即是結束，保羅為什麼要說“死了就有益處”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”; I am separated from my body.

C.死意味著分離。

死在聖經裡的意思都是意味著“分離”。身體的死是靈與魂的離開身體。靈的死是永恆的，完全的，最終的與上帝分離（啟示錄21:8）。

生命意味著“聯合”（約翰福音3:16）。而死亡意味著“分離”（羅馬書8:35-39）。自我的這個“我”，活在肉體皮囊裡。你並不是一個身體而帶著靈與魂，但你是個靈與魂而擁有一個身體。科學家過去常常告訴我們，我們所住的身體每七年就會起變化;現在他們說這身體每七天就會起變化。我們的身體可能會有變化，但我們自己，也就是我們人的自我，卻永遠不會改變。別人看不到‘我們’的這‘自我’，只看到我們的身體或外殼。死是人離開這個肉體皮囊（彼得後書1:13-14; 腓利比書1:21,24; 加拉太書2:20; 哥林多後書5:6-7; 約伯記19:26; 路加福音16:26; 提摩太後書4:6; 林後12:2）。過去幾千人類歷史裡所埋葬的的屍體，只是身體而已，而不是人。

魂是感覺和情慾的所在;從聖經中我們相信它正是身體的對稱部分。靈是人的智慧所在。當撒母耳應掃羅的要求被召喚出來時，出現的是他的靈，而不是他的身體。那麼，死既不是個圓，也不是個方了。如果我們離開這個生命，我們將不會是散而無形無狀的，我們的靈和魂會是完全有知覺的，如還在我們身體裡時的那樣輪廓和形狀的繼續存在。

人的記憶是可以存於大腦中，但大腦並不是思想的源頭。我們可能記得十年前發生的事，但我們現有的腦並不是十年前的那同一個腦。 我擁有一個腦，但那個腦並不是我。死簡單的代表著“我已經離開了”; ‘我’從我的身體中被分離出來。

II. THE BODILY RESURRECTION

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. 身體的復活

A.復活的事實。

1. 在舊約中被預期。諸如“在末後的日子裡”，“醒來活著”這樣的詞彙是意指復活。舊約裡含有幾種類型的複活。約瑟認為是死了，但他後來回到他父親那裡; 約拿在魚肚裡待了三天三夜，然後被放了出來;但以理被扔進獅子坑中，一個死亡之地，但卻活著出來了; 以色列人在曠野中死了，而新以色列人進入了迦南地。所有這些都是復活的預表。以下的經文驗證復活。（以賽亞書26:19）“你的死人要復活．他們要與我的身體一起興起。那些住在塵土裏的必醒起，並且歡呼。因為你的甘露像早晨的甘露般臨到，使地交出離世的人來”。另見約伯記19:26-27;詩篇16:9,11; 但以理書6:23; 12:2; 馬太福音12:40。
2. 在新約裡啟示了。 “正如在亞當裡眾人都死了。照樣、在基督裡眾人也都要復活”（哥林多前書15:22）。 “[我]並且靠著　神、盼望死人、無論是義人或不義的人、都要復活、就是他們自己也有這個盼望。”（使徒行傳24:15） 。另見馬太福音22:30-32; 路加福音14:13-14; 20:35-36; 約翰福音5:28-29; 6:39-40,44,54; 帖撒羅尼迦前書4:14-16：提摩太后書1:10。基督並不是僅僅來拯救我的靈魂而已，祂是來拯救我的全部：我的魂，我的靈和身體。我的全人都會被拯救。

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.

B.復活的本質。

死亡從來就沒有被定為是信徒的盼望。在哥林多教會裡，有些人宣稱說並沒有死人復活的事（哥林多前書15章）；在這一章裡，保羅譴責他們的這個錯誤教義，並向他們證明有身體的復活（藉著基督自己的復活）：如果有人不相信人死了會復活，他就不可能相信基督的復活;如果基督沒有復活，就沒有福音了；如果沒有福音，我們就不會得救。（若沒有死人復活的事、基督也就沒有復活了。若基督沒有復活、我們所傳的便是枉然、你們所信的也是枉然。）

撒旦一直都在抵擋神的道，並且撒旦有許多武器被訓練來對付神的道。撒旦最憎惡的啟示是復活的啟示。唯物主義完全否定復活這真理。唯靈主義者否認身體的復活。但我們基督徒永遠不會懷疑復活。 “當我說這怎麼可能的時候，我忘記了上帝”。無論人相信復活，還是對復活僅只了解一點點，這都不算什麼; 無論如何，復活是真實的。

有人無法相信骨與肉（在復活後）將會是完美的。論到基督的復活時，他們說復活是靈的復活。根據這個聲稱，就知道他們不知道自己所說的是什麼。因為耶穌基督的靈並沒有被安放在墳墓裡;在墳墓裡的只有祂的身體。羅馬士兵並不是駐紮在墓園裡去守衛耶穌的靈，而是去守衛祂的身體。是祂的身體士兵們看守著; 從死裡復活的是祂的身體！

那些相信只在靈裡復活的，他們所使用的一節經文是哥林多前書的15:44節: “所種的是屬血氣的身體，復活的是屬靈的身體。既然有屬血氣的身體，也會有屬靈的身體”。請注意，這節經文的意思並不是說“一個靈體”，而是說一個“屬靈的身體”。天然的身體是被魂所控制的;而屬靈身體將要被聖靈所掌管; 因此，是一個屬靈的身體。

1. 人所提出的一些關於復活的說法

  a. 細菌論。這是一個在猶太法典Talmud（塔木德）裡找到的古老的猶太人信仰。根據這說法，在人身體裡面有一個小骨頭，稱為“luz”，是死也無法消滅的，說從那個細菌中，身體將會復活。有些基督徒持著這個理論，他們所依據的是哥林多前書15:36-37為那說法的支持。

  b. 同一論/一致論。這個理論相信被埋時是怎樣的身體，在復活時就怎樣的身體復活。被埋時是缺胳膊的身體，在復活時也缺胳膊; 被埋時是嬰兒，復活時也是嬰兒; 一個瘋子死後被埋，復活後也會是瘋子。回教徒持有這個理論。…但如果真是這樣子的話，我們就不會與耶穌相似復活後有榮耀的身體了（腓立比書3:20-21)。

  c. 輪迴論。這個想法認為當一個人死時，他會立即進入另一個身體。如果真的是像這樣子的話，我們將不會在“天家”與主同在。當一個人死了，他成了不完整的人; 他只能藉著身體的復活才能是完整的人。（帖撒羅尼迦前書5:23）。

  d. (死後到復活前的)間介身體論。這個理論認為信徒在他去世後會立即得到他將來復活時的身體。這理論是根據哥林多後書的5章1-4節：“我們原知道、我們這地上的帳棚若拆毀了、必得　神所造、不是人手所造、在天上永存的房屋。我們在這帳棚裡歎息、深想得那從天上來的房屋、好像穿上衣服．倘若穿上、被遇見的時候就不至於赤身了。我們在這帳棚裡、歎息勞苦、並非願意脫下這個、乃是願意穿上那個、好叫這必死的被生命吞滅了”。但這一段的經文所指的只是那些當基督再來時，還活在世上的信徒而言 。

2. 所信的真理。復活是靠神的大能！（哥林多前書15:38） “神隨自己的意思、給他一個形體、並叫各等子粒、各有自己的形體”。耶穌基督祂復活的身體被證明是有骨有肉。當基督向門徒顯現時，他說：“你們看我的手、我的腳、就知道實在是我了．摸我看看。魂無骨無肉、你們看我是有的。”（路加福音24:39）。基督並沒不是說沒有靈，而是說靈沒有骨和肉。以西結書37章描繪出以色列復活的場景; 提到了骨,肉和靈，但沒有提到血。律法要求流血，基督流了血已經滿足了這個要求。在復活裡，所有人都會不帶著血的起身來; 生命將會在人的靈裡。

[主耶穌基督] 要按著那能叫萬有歸服自己的大能、將我們這卑賤的身體改變形狀、和他自己榮耀的身體相似。”（腓立比書3:20-21）。我們在死中所種的身體，將通過大一個轉變而復活。就如我們若栽種百合花的話，就會結出百合;如果種小麥，就會結小麥;我們植稗子，就會收成稗子那樣; 如果我們所種的是身體，復活的就會是榮耀的身體。上帝視墓地為收割田。這些收割田裡種的是死人的身體，而其收割就是復活。

“我們將要被改變”（哥林多前書15:52c）。是的，一個大的轉變將會發生，但會是同一個身體，因為基督復活後的身體證實在了是同一個身體，因祂復活後的身體帶有釘痕的印記。

哥林多前書15:42-44描述的全部是關於義人的復活：“所種的是必朽壞的，復活的是不朽壞的；所種的是卑賤的，復活的是榮耀的；所種的是軟弱的，復活的是有能力的；所種的是屬血氣的身體，復活的是屬靈的身體。既然有屬血氣的身體，也會有屬靈的身體。”

….（神在此並沒有說到任何有關那些被定罪之人復活的身體）

“所種的是必朽壞的，復活的是不朽壞的”。。死的身體是一個會腐朽壞的身體。活的身體是一個會死的身體。聖經裡沒有提到栽種一個會死的身體。一個會朽壞的身體會腐爛變成塵土，但有一天它會不朽的復活，成為一個適合在天堂的身體，永遠不會再朽壞的身體。
“所種的是卑賤的，復活的是榮耀的”。這些邪惡的身體因罪而被蒙羞了，但總有一天，他們會在榮耀的身體中復活，像我們的主一樣在榮耀中復活。
 “所種的是軟弱的，復活的是有能力的”。罪也造成我們軟弱了。世上最軟弱無力的是死人身體。為要讓一個死人動的話，他必須要被人牽動。死人有眼卻見不到物，有耳卻聽不到; 死人對自己的被裝進棺材，被放到墳墓裡，毫無反抗能力。人在死身子裡沒有絲毫的抵抗力。而這同一個軟弱的身體將會強壯有能力的復活。你能注意當今人類是有能力做出什麼給人的眼睛看，但請思想上帝將要做的，是什麼！ 復活的信徒將能看見屬靈的生命。世人有顯微鏡和望遠鏡，但是，我們復活的新身體將會有何等的視力啊！現今我們有速度的限制，但在復活裡將不會有限制。不要用目前的標準去替未來的標準設限。
“所種的是血氣的身體，復活的是屬靈的身體”。血氣的身體是我們會動的身體，包含肉，骨和血。我們復活之後靈性的身體不會是靈體，而是是属靈的身體; 這身體的將只會由肉和骨骼所組成，並沒有血，身體是受我們的靈所支配。

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).

C.復活的時間。

“在亞當裡眾人都死了．照樣、在基督裡眾人也都要復活”（哥林多前書15:22）。所有的人都要從死裡復活，但不都在同一個時候。聖經明白的宣告是有兩個復活，而不是一個普遍全面的復活。復活是有首先的（頭一次的）復活，與最後的復活（啟示錄20:5-6）。

1. 首先的復活。首先的復活包括基督和歷世歷代的所有信徒。他們的復活在不同的時間間隔發生。基督在一個時間復活; 教會在被提時復活（在大災難前）; 舊約時死去的聖徒和災難時期死的聖徒在大災難之後復活。

  a. 初熟的果子-基督。（哥林多前書15:20） “但基督已經從死裡復活了、成為睡了之人初熟的果子”。基督做初熟的果子，這是上帝的誓言，整體收成（所有的果子）將在晚些時到來。 “因我活著，你們也要活著”（約翰福音14:19下）。在舊約裡有人從死裡復活，但那都是“復甦”或回復; 他們後來又死了。但基督復活後並沒有再死！ “看哪，我曾死過、現在又活了、直活到永永遠遠”（啟示錄1:18b）。

  b. 在基督復活時的信徒們。(馬太福音27:52-53) “墳墓也開了．已睡聖徒的身體、多有起來的。到耶穌復活以後、他們從墳墓裡出來、進了聖城、向許多人顯現。“。主耶穌曾在一個場合說：“我實實在在的告訴你們、一粒麥子不落在地裡死了、仍舊是一粒．若是死了、就結出許多子粒來”。（約翰福音12:24）。基督確實死了，如麥子玉米那樣被埋種在土裡，但當祂從死裡復活時，祂帶出來許多的果子。這果子是在祂復活後即刻復活起來的聖徒。我們不知道有多少人從墳墓裡出來，也不知道他們去了哪裡。他們可能和祂一起上天堂去了；要記得，祂是初熟的果子，我們知道在初熟節的盛宴中，在搖祭時會有一捆初熟的果子在耶和華面前揮搖獻祭。在這一捆的當中有不止僅有一粒穀物而已。因此，我們會自然的相信在那初熟果子當中有不少人去了天堂，不僅只有基督而已。

  c. 基督的身體（教會）。教會將有自己的復活。（帖撒羅尼迦前書4:16） “那在基督裡死了的人必先復活。”。教會的奧秘在舊約裡從未啟示讓人所知（見第七章-教會論）。因此，舊約的先知對它（教會）的靈洗`被提`復活和轉變是毫無見聞。教會是隱藏在上帝裡面的奧秘; 教會最先是神啟示給使徒保羅的（以弗所書3:1-9）。然而，舊約時期的聖徒確實知道他們自己的復活的，復活將會在大災難之後發生（但但以理書12:2,13）。

教會的復活是啟示給使徒保羅的;它將發生在大災難之前。（啟示錄3:10） “你既遵守我忍耐的道、我必在普天下人受試煉的時候、保守你免去你的試煉”。另見帖撒羅尼迦前書1:10。

距離基督這初熟的果子復活之後至今已經有兩千多年了。教會復活的時間尚不清楚。

   d.舊約的信徒和災難時期的聖徒。第一次復活的這一階段在大災難之後發生，最短是在教會復活的七年之後發生。這階段復活的人包括所有不屬於基督身體（教會）的聖徒。（但以理書12:13） “你且去等候結局、因為你必安歇．到了末期、你必起來、享受你的福份”。另見但以理書12:1-2。

2.最後的復活。最後的（或第二批的）復活發生在千禧年之後，並且會包括所有邪惡的死人。他們復活後將會站在白色大寶座前（受審判）。（啟示錄20:5-6 呂振中版） “其余的死人等到那一千年完了才得以活過來，這是頭一次的復活。在頭一次復活有份的人是有福的、是聖別了。第二次的死沒有權柄轄制這些人。他們必作　神和基督的祭司、與祂一同掌王權一千年”。

III. THE INTERMEDIATE STATE

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. 間介的狀態（介於死后到復活前）

“死的人是在哪裡？”的這問題懸在全人類的嘴唇上。而唯一真實又正確的答案，在聖經裡上帝的話語給了人。至於其他的回答，例如靈性主義所給的，只不過是眾多聲音當中的一個雜音而已。各種邪教已經展開擄掠那些毫無戒心的靈魂，將他們俘虜在魔鬼的意志下。

當我們解釋這居間狀態，介於死亡到復活之間的狀態時，要記住以下的事情：死是靈魂與與身體的分離。在死亡裡，靈與魂是在一起的。魂是慾的所在，靈是智慧的所在，它們都在人死的狀態中維持功能，正如（路加福音16章）在陰間裡那財主的例子所顯示的。他在受折磨;他有感覺，他能推斷; 因此，他的靈和魂在那時是一起的。

“Sheol-陰間”和“Hades-陰間”這兩個詞是相同的。 “Sheol”是舊約的希伯來文。 “Hades”是新約的希臘文。我們知道這兩個詞相同，因為（新約的使徒行傳）在五旬節時，使徒彼得引用詩篇的16篇，說：“你不會把我的靈魂撇在陰間[hades]，也不會讓你的聖者見朽壞”（使徒行傳2: 27）。而詩篇16章在舊約裡則是用“Sheol”這個詞為陰間。因此，Hades和Sheol是相同的。這是魂與靈離開身體後所在的地方。欽定版KJV的譯者對“Sheol”和“Hades”一詞的誤譯造成了今天教會很多的困擾。他們將這些詞翻譯成地獄Hell（永久刑罰的地方），將這些詞翻譯為墳墓，深坑等。…. 錯誤的翻譯造成人們相信墳墓是唯一的地獄。但陰間（Sheol和Hades）是人的靈魂離開身體後所暫去的地方(舊約稱之為Sheol，新約稱之為Hades）。

1. 這些詞從未以復數形態出現。
2. （Sheol 或 Hades)陰間從來沒有坐落在地面上
3. 聖經從未談到有個人的陰間。
4. 人從來未曾將任何人放進陰間，是將人放進墳墓裡。
5. 人從來未曾挖陰間或造陰間。
6. 聖經從未曾說到人摸著陰間。（世人是摸著墳墓）。

7. 聖經從未曾談到身體的進入陰間，但有一個例外，而這例外證明了規則。在（民數記16:28-33）可拉藐視摩西的領導和亞倫的祭司職分並在以色列民眾影響許多人反對他們。上帝讓地張開了口，將可拉和他的家人都吞了下去，藉此顯示了祂對可拉的不悅。英文欽定版KJV譯本說，可拉活活的墜入 “pit” (深坑)，應該翻譯成 “Sheol”(陰間)。 （注：和合本與新譯本都翻譯為：活活的墜落陰間（民數記16:33））。

在路加福音的16:19-31中，我們有拉撒路和財主都是死了而在中間狀態下存在的真實記載。有些人宣稱這個故事只是一個寓言比喻而已。但聖經並不是這樣聲明說是比喻。在主耶穌的所有的比喻裡，祂從來沒有如祂在路加福音16章這裡所做的那樣的提出特定的名字（專有名詞）。即便它是一個比喻，那也是真理，因為主所說的每一個比喻都建立在真理上的（馬太福音13:3）。

以下是那些人對他們認為是寓言的共同詮釋：

財主 – 代表猶太民族，在上帝所賜的一切富足。

拉撒路 – 代表外邦人 – 在財主的門口貧窮缺乏。

兩者都死了 – 代表時代的結束，當兩者都因福音蒙恩時。

但是：

為什麼當聖經沒有這樣說的時候，這些人要宣稱這是指猶太人和外邦人呢？主耶穌何必要用財主為比喻來描繪猶太民族，卻在前面的經文中警告富人呢？還有…. 叫猶太人去請求外邦人的幫助（路加福音16:27-28), 他們的那想法是牽強附會/難以令人信服的。

在猶太人和外邦人之間並沒有鴻溝深淵。並沒有任何外邦國家曾向猶太人乞求過，如拉撒路向財主乞討零碎充飢那樣。

如果猶太民族死了（如財主所象徵的），誰是猶太國還活在地上的五個弟兄呢？

我們仍然堅持認為（路加福音16章）這是兩個人死了以後，下到陰間裡的真實記載。

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.

A.在耶穌被釘十字架之前。

十字架是許多聖經真理的分界線。我們會討論這個問題，在基督被釘死在十字架上之前的人死後是到哪裡去了？我們會證明他們都去了同一個地方 – Hades（陰間） – 但在陰間的不同部分。

從民數記16:33我們知道陰間是在地下的某處:  “這樣、（可拉）他們和一切屬他們的、都活活地墜落陰間、地口在他們上頭照舊合閉、他們就從會中滅亡了”。從路加福音16:19-31，我們看到陰間是有兩部分：一處是亞伯拉罕懷中的拉撒路與離世的義人所在的地方; 和另一處是受苦折磨的地方，是財主（和不義之人）所去的地方。在兩處的中間有一個巨大的深淵將這兩區分開。

我們知道了陰間是在地裡的某處，並且它是由兩個隔間而組成。現在我們轉向主耶穌他自己，來找找陰間的確切的位置。（馬太福音12:40）“約拿怎樣三日三夜在大魚的腹中，人子也要照樣三日三夜在地裏 ”。以弗所書4:9-10 使這個更清楚： “現在他升天了，他‘升天’是什麽意思呢？他豈不是也曾先降到地的低處麼？那降下的、就是那升到諸天之上的，為要使他充滿萬有”。 腓立比書2:9-10說，“所以　神將祂升為至高、又賜給他超乎萬名之上的名、叫一切在天上的、地上的、和地底下的、因耶穌的名、無不屈膝”。. . . 這說的是所有被造物在未來要對基督的敬拜。但是，我要喚起你來注意上述經文裡的幾個字詞。去到 “地底下”意味著沉潛下去，如潛到水下的潛水艇。因此，我們得出結論，陰間，是在地心裡面，由兩部分組成，一處是為死去的義人準備的，另一處是為不義的死者所準備的，在兩處之間有一個大深淵分隔開它們。藉著主耶穌用祂在被釘十字架之前所講的那死去的財主和拉撒路的這個啟示，我們知道在耶穌被釘死十字架之前，所有人- 不論是義人還是不義的人，死後的去處。

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.

B.在被釘十字架期間。

在這個標題下，我們要討論的是兩個人，主耶穌和懺悔的強盜。死後，主耶穌去了陰間。我們從詩篇16:10中知道這一點，在詩篇那裡說：“你必不將我的靈魂離棄在陰間;也不會讓你的聖者見朽壞”。使徒彼得在五旬節那天（徒2:27-32)引用了同一個經文，當然，他用的字‘陰間’是希臘文“Hades”，而不是希伯來文“Sheol”。這些話描述基督的復活，同時充分說明祂去了陰間。我們通過所使用的“離棄”這個詞看到這一點。如果聖靈沒有去過那裡，他就不會使用“離棄/撇棄”這個詞。至於十字架上的強盜，他和耶穌一起去了陰間，進到為死去的義人所預留的地方去。（路加福音23:43） “耶穌對他說、我實在告訴你、今日你要同我在樂園裡了”。耶穌在陰間裡待了幾天？… 待了三天！ 在那三日的第一日，強盜就與耶穌一起在樂園裡了; 因此，我們知道樂園是死去的義人所在的地方，人們稱之為在‘亞伯拉罕的懷裡’。

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).

C.在十字架以後。

現今離世去的人會去哪裡呢？不義的人仍然去到陰間，等待最後的審判。

而義人，離世之後立刻去到天堂與主同在。（哥林多後書5:8） “我們坦然無懼、是更願意離開身體與主同住” 。當基督從死裡復活時,（以弗所書4:8新譯本）“他带領俘虜（被囚的），升上高天”。基督清空了陰間裡的所有義人，帶著他們和樂園與自己進到榮耀裡了。樂園，曾有一段時間，是在地心裡; 現在它處於第三層天。 （歌林多後書12:2-4新譯本）:“我認得一個在基督裡的人、他十四年前被提到第三層天上去．是帶著身體被提的呢？我不知道。離開了身體呢？我也不知道。只有　神知道。我認得這人、或在身內、或在身外、我都不知道，只有　神知道。他被提到樂園裡、聽見隱秘的言語、是人不可說的”。

IV. THE SECOND COMING OF CHRIST

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. 基督第二次再臨這教義的重要性。

據說新約聖經中每二十五節經文中就有一節是說到基督第二次降臨的，而在舊約聖經中有八節論到第二次降臨的經文都是涉及第一次降臨的經文。在（創世紀3:15）有一位救贖主會來的應許中，先提到的是第二次降臨，再談到第一次的降臨。耶和華對蛇（撒旦）說 “…女人的後裔要傷你的頭[發生在第二次降臨]、你要傷他的腳跟[發生在第一次降臨，在十字架上]。 ”

1.主耶穌的見證。（約翰福音14:3） “我若去為你們預備了地方、就必再來接你們到我那裡去．我在那裡、叫你們也在那裡”。。另見馬太福音24,25; 馬可福音13; 路加福音21。

2.天使的見證。（使徒行傳1:11） “加利利人哪、你們為甚麼站著望天呢．這離開你們被接升天的耶穌、你們見他怎樣往天上去、他還要怎樣來”。

3.彼得的見證。（使徒行傳3:20） “主也必差遣所預定給你們的基督耶穌降臨。”。又見彼得前書5:4;彼得後書1:16。

4.保羅的見證。（哥林多前書1:4-7） “我常為你們感謝我的　神、因　神在基督耶穌裡所賜給你們的恩惠．又因你們在他裡面凡事富足…. 以致你們在恩賜上沒有一樣不及人的．等候我們的主耶穌基督顯現．”。另見羅馬書11:26; 哥林多前書15:23; 哥林多後書5; 腓立比書3:20; 歌羅西書3:4; 帖撒羅尼迦(全部); 帖撒羅尼迦後書1:7,10; 提摩太前書6:14; 提摩太后書4:8; 提多書2:11-14; 希伯來書9:28。

5.雅各的見證。（使徒行傳15:16）眾先知的話、也與這意思相合，正如經上所寫，主說：“此後我要回來、重新修造大衛倒塌的帳幕、把那破壞的、重新修造建立起來．” 又見雅各書5:7。

6.約翰的見證。（約翰一書3:2） “親愛的弟兄阿、我們現在是　神的兒女、將來如何、還未顯明．但我們知道主若顯現、我們必要像他．因為必得見他的真體”。。另見約翰一書2:28 和啟示錄。

7.猶大的見證。（猶大書14節） “以諾也是亞當的第七個人，預言這些人說，看哪，主帶來了萬萬他的聖徒亞當的七世孫以諾、曾豫言這些人說、看哪、主帶著他的千萬聖者降臨”。

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) Epiphaneia. This 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) Apokalupsis. The 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. 第二次再來的意義..
1. 不是…
a. 主的再來不是死的再來。死亡是信徒的離世，而不是主的到來。主祂是要來，但死可以不來。
b. 這不是耶路撒冷的淪陷倒塌。當耶路撒冷傾倒時，路加福音的21:20-24與帖撒羅尼迦前書的4:13-18 裡記載的那些事情還沒有發生。基督的第二次降臨是與以色列的聚集有關，而不是關連到以色列的分散。
c. 這不是聖靈的再來。基督說他會差遣另一位來（約翰福音14:16）。當聖靈降臨時，帖撒羅尼迦前書4:13-18裡的那些事還未發生。請注意，所有提到第二次降臨的書信都是在五旬節之後寫成的。
d. 一個罪人的得救不等於是主的再來。如果是的話，主已經再臨有千百萬次了。若罪人的得救就是主的再來，那麼根據哥林多前書15:51-57，每 當有一人得救，所有已死的人就必須復活，然後再回到墳墓，等待下一人的得救。
e. 這不是基督教的散佈。這樣說，有些意味著福音的傳播。但請記住，是同樣的耶穌基督他本人的，要再來。
f. 基督的再來並不是世界末日。當基督再來時，世界並不會被毀滅，因為在祂降臨之後，祂將做王統治一千年。（啟示錄20章）

2. 是 …
a. 這會是一個 ‘親自的’到來。約翰福音14:3耶稣說：“我必再來”。我們指望的不是一個靈來，而是指望一個在身體內的靈到來。帖撒羅尼迦前書4:16-17使用“親自從天降臨”。使徒行傳1:11宣告“這同一位耶穌”（你們見他怎樣往天上去、他還要怎樣來。）；期待的不是其他人或物，而是期待基督祂自己。
b. 這會是一個肉眼可見的到來。（馬太福音24:27） “閃電從東邊發出、直照到西邊。人子降臨、也要這樣”。又見撒迦利亞書12:10; 啟示錄1:7。

c. （有關第主的再來）所用之詞字的含義。
（1）Parousia（蒞臨/到來）。這意味著親自的到場，將要到來的出現。所說的不僅僅是主的降臨而已，也是講其他人的降臨（哥林多前書16:17; 林後7:6-7; 腓立比書1:26）。關於主的到來，正是在那一刻，’‘缺席’停止了, ‘出席’開始了（馬太福音24:3,27; 林前15:23; 帖撒羅尼迦前書2:9; 雅各書5:8）。
（2）Epiphaneia(顯現）。這簡單地就是意味著“出現”。這詞都被使用在兩次的到來（提摩太后書1:10; 帖撒羅尼迦後書.2:8; 提摩太前書6:14; 提摩太后書4:1,8; 提多書2:13）。
（3）Apokalupsis。字面意思是“顯出來”。它強調了主的回來，人肉眼可見（帖撒羅尼迦前書1:7;彼得前書1:7,13; 4:13。這詞也用於人（顯露）：羅馬書8:19; 帖撒羅尼迦後書2:3,6,8）。

d. （有關主的再來）這是兩階段的來
(1) 是基督為祂的聖徒從空中而來。（帖撒羅尼迦後書2:1 新譯本）“弟兄們、論到我們主耶穌基督的再來、和我們到他那裡聚集的事，我們勸你們…”。使徒行傳1:9-20 裡應許的基督再來是在啟示聖徒被提之前就給了的。希伯來書9:28裡的內容與聖徒的被提無關。
(2) 是基督與他的聖徒一起降臨到地上來。 “亞當的七世孫以諾、曾預言這些人說、看哪、主帶著他的千萬聖者降臨”（猶大書14節）。
(3) 這兩個階段大不相同。
（a）來的性質不同。 “為祂的子民來”-是‘信’的承諾; “與他的子民來”-是‘審判’的行動。
（b）來的方式不同。其中一個來是在人不察覺時來，另一個來是一個彰顯的來。
（c）地點不同。 “為祂的子民來” – 是在空中（帖撒羅尼迦前書4:17）; “與祂的子民來” -是到地上（撒迦利亞書14:14）。
（d）來的時間不同。 “為祂的子民”來是發生在大災難之前（雅各遭難的時候，耶利米書30:7）; “與他的子民”來是在大災難之後發生（雅各遭難的時候，耶利米書30:7）。聖經從來沒有叫我們尋找‘祂為聖徒來’ 之前有什麼兆頭，但聖經告訴人尋找‘祂與聖徒一同來’之前的兆頭（請對比 帖撒羅尼迦後書2:1-3 與以賽亞書13:6-9） 。
（e）來的時期的不同。 “為祂的聖徒來”是在災難時期開始時發生的;  “與祂的聖徒來”是在千禧年時期的開始時發生的。
（f）目的上的不同。（約翰福音14:3）是 “為祂的聖徒”來，實現了祂召聚子民的應許“; 而（猶大書14節）“與祂的聖徒”一起來，是以一個作戰者的身份來，祂承諾要扳倒祂的敵人）。
（g）相關方面的不同。 “為祂的聖徒來”-是神来收納兒女; “與他的聖徒一起來”-是神顯現眾子給世人看。 （羅馬書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.”

C.第二次再來這件事與基督身體（教會）有關的。

當我們查考教會的被提時，我們認出了“被提”這字-rapture並不是聖經字詞的事實。然而，‘被提’是一個聖經的事實。

1.在基督裡死了的人的復活。 “因為主必親自從天降臨、有呼叫的聲音、和天使長的聲音、又有　神的號吹響．那在基督裡死了的人必先復活。”（帖前4:16）。發生的第一件事是基督身體的復活。當然，這將包括所有在達到能交帳/負責年齡之前就死去的人，如嬰兒，智障的人等。如果基督不來的話，就不會有復活，如果沒有復活，那麼人就將（只）會是永恆的靈。如果從炭粒能造出鑽石，從粘土能造出藍寶石，從沙子能造出碧璽（Opal）的話，那麼上帝將會從我們的身體造出什麼來呢？所造的將會是美好的，不是嗎？

2.在基督裡生命的改變。（哥林多前書15：51-53）“看哪，我如今告訴你們一件奧秘的事．我們不是都要睡覺、乃是都要改變….在號筒末次吹響的時候．死人要復活成為不朽壞的、我們也要改變。這必朽壞的、要變成不朽壞的．這必死的、要變成不死的”。…基督徒並不是個等候死亡的人，而是個等候死亡征服者（耶穌基督）的人。 “我們不是都要睡覺” 這句話意味著“我們不是都要死”。這是一個多麼榮耀的盼望啊！在那一天將會有何等的歡呼啊！（哥林多前書15:55）  “死啊、你得勝的權勢在那裡．死啊、你的毒鉤在那裡？“。知道我們前去會有不死的可能，這難道不是一個蒙福的盼望嗎？沒有人會想要死，即便是基督徒也不想要死。這是自然的本性。然而，基督徒是個不怕死的人。基督徒是唯一能有一個永不見死亡那盼望的人。是的，我們知道聖經說：“按著定命、人人都有一死”（希伯來書9:27)。但，聖經並不僅僅說所有的人（都要死）！在基督降臨時還活著的我們`所會有的改變並不是死，因為我們並不都要死！

3.所有在基督裡的人都被提。（撒羅尼迦後書2:1-2）。 “弟兄們，關於我們主耶穌基督的再來，和我們到他那裏聚集的事，我們求你們：無論有靈`有言語`有冒我名的書信，說主的日子現在到了，你們都不要輕易動心，也不要驚慌”。上面的經文，以及“我們都要被改變”的這句話，排除掉只有部分人被提的可能性。整個基督的身體都要被提（升天）; 這將會是被提（rapture），而不是破裂(rupture)。基督的身體將會是完整的。祂的身體（教會）沒有任何有人會經歷大災難。有人說 “這怎麼可能？”。 當然可能！你看先知以利亞還沒死 ` 神就將他提上天了;神可以提百萬人升天，或提千萬人升天，一樣的輕鬆容易。

教會的被提將會導致一個大別離。所有不信的人將會留在地上這裡經歷大災難。教會的被提將會是大團圓的方式。（帖撒羅尼迦前書4:17） “以後我們這活著還存留的人、必和他們一起被提到雲裡、在空中與主相遇．這樣、我們就要和主永遠同在。”。“同在一起”，這是多棒的話啊;全部我們所愛的人在基督裡再次要“同在一起”。

（提多書2:13）“我們應該警醒自守、公義、敬虔的度日。等候所盼望的福、並等候至大的　神、和我們救主耶穌基督的榮耀顯現”。 “等候基督”是什麼意思？這並不代表我們相信他隨時會來，而是指我們正等候著祂的到來。….  你今天是在等候祂嗎？你今晚是在等候祂嗎？這就是聖經所說的“等候祂”的意思。

V. THE ANTICHRIST

“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.

伍. 敵基督

（創世記3:15）“我又要叫你和女人彼此為仇、你的後裔和女人的後裔、也彼此為仇。女人的後裔要傷你的頭、你要傷他的腳跟”。雖然這節經文說到基督是女人的後裔，這節經文也預言的宣布說敵基督是蛇的後裔。蛇的後裔 – 敵基督，在聖經的第一卷書-創世記裡首先被提及，而在聖經的最後一卷書-啟示錄裡充分的被描述; 在聖經裡的其他書卷也能看到其踪跡。這是非常顯著的。

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. 敵基督他這人。

早期的教會教導說尼祿是那敵基督，說當他死後會從死裡復活。在十一世紀，瓦勒度教派(Waldenses)，胡斯派(Hussites)和威克里夫的信徒(Wycliffites) 宣稱羅馬天主教會就是敵基督。而羅馬天主教會，反過來，宣稱拿破崙是敵基督。在第一次世界大戰期間，德皇威爾海姆（Kaiser Wilhelm）被認為是那大罪人。還有許多其他人會被認為是敵基督，但推測是沒有用的，因為要直到教會被提之後他才會顯露出來（帖撒羅尼迦前書2:1-12）。

他是人！ (啟示錄13:18) 說“在這裡應要有智慧。凡有聰明的、可以算計獸的數目．因為這是人的數目、他的數目是6-6-6 ”。請注意，聖經說敵基督帶有人的數字。人的數字是6。上帝說敵基督他的數字是6-6-6：他是人;他是人;他是人！他不是羅馬天主教會;他不是一個系統;他是個人。他將會在耶路撒冷統治，而不是在羅馬統治。
1. 他會是個猶太人（但以理書11:37a） “他必不顧他列袓的神…無論何神他都不顧、因為他必自大、高過一切…”。 “他列袓”是指亞伯拉罕，以撒和雅各。（約翰福音5:43） “我奉我父的名來、你們並不接待我．若有別人奉自己的名來、你們倒要接待他”。 “若有別人”這個詞意味著“若有另一個猶太人”。敵基督這名是一個猶太的頭銜名稱，猶太人不會接受外邦人為他們的彌賽亞（救主）。

2. 他會是一個奇才。他將會是在耶穌基督以外，世人所曾見過的最令人驚嘆的人。
a. 是一個智巧多端的奇才。（但以理書8:23） “在這四國的後期，犯罪的人惡貫滿盈的時候，必有一個面貌兇惡的王興起，他詭計多端。”。參見以西結書28:3。
b. 是一個能言善道的奇才。（但以理書11:21b “他趁人坦然無備的時候、用奉承圓滑的話得國”。他會是一個好譏誚的，會模仿他嘴裡所說的那人。 “從來沒有像這人如此說話的。”
c. 是一個行政的奇才。他從默默無聞高升到大有權力。他是但以理書第7章和第8章所說的“小頭角”，以及啟示錄13和14章中的“獸”。所有的王都將會把權柄交給他。
d. 是一個商業奇才。若沒有他的印記，任何人都無法買或賣。（啟示錄13:17） “除了那受印記、有了獸名、或有獸名數目的、都不得作買賣”。
e. 是一個軍事奇才。（啟示錄6:2） “我就觀看、見有一匹白馬、騎在馬上的拿著弓．並有冠冕賜給他．他便出來、得勝了又要得勝”。（啟示錄13:4b）。“誰像這野獸一樣？ 誰能與他交戰呢？”
f. 是一個宗教奇才。他要求像上帝一樣的被敬拜。(帖撒羅尼迦後書2:4) “他抵擋主`高抬自己`超過一切稱為　神的和一切受人敬拜的。甚至坐在　神的殿裡`自稱是　神”。
g. 是一個財政金融奇才。(但以理書11:43) “他必掌握埃及的金銀財寶、和各樣的寶物．利比亞人、和古實人、都必跟從他”。參見以西結書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。這是他所有頭銜中最重要也是最可惡的頭銜。所有人的罪都合併在他身上體現。（帖撒羅尼迦後書2:3）。“人不拘用甚麼法子、你們總不要被他誘惑．因為那日子以前、必有離道反教的事．並有那大罪人、就是沉淪之子、顯露出來．”
2. 滅亡之子。上面的經文宣稱他是沉淪之子，（見帖撒羅尼迦後書2:3）。
3. 不法的 （無法無天的人）。 “那時這不法的人、必顯露出來．主耶穌要用口中的氣滅絕他、用降臨的榮光廢掉他。”（帖撒羅尼迦後書.2:8）。基督是那義者;敵基督是那不法的。
4. 虛謊。（帖撒羅尼迦後書.2:11） “故此、神就給他們一個生發錯誤的心、叫他們信從虛謊”。耶穌基督是真理; 敵基督是虛謊。約翰福音8:44說魔鬼是個說謊的，“是它們的父”。“它們”指的是“謊言”。
5. 敵基督。 “孩子們、如今是末時了．你們曾聽見說、那敵基督的要來、現在已經有好些敵基督的出來了．從此我們就知道如今是末時了”（約翰一書2:18）。
6. 巴比倫王。巴比倫一直是撒旦的所在地。巴比倫將會在末日復興，敵基督將會統治它（啟示錄17和18）。
7. 那小頭角。（但8:9,23） “從這四個角中的一個角，又長出一個小角來，這小角向南、向東和向榮美之地，不斷強大起來。. . . 在這四國的後期，犯罪的人惡貫滿盈的時候，必有一個面貌兇惡的王興起，他詭計多端 ”。另見但以理書7:8。
8. 任意而行的王。（但以理書11:36） “那王必任意而行、自高自大、超過所有的　神、又用奇異的話攻擊萬神之神。他必行事亨通,直到主的忿怒完畢,因為所定的事、必然成就”。
9. 亞述人。 “亞述啊！我怒氣的棍子，有禍了。他們手中拿著我忿怒的杖”（以賽亞書10:5）。 另見以賽亞書10:12,24
10. 獸。（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.

ABSALOM	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.

C.他的先行者（敵基督的預表）。

有些是在聖經裡能看到，有些則不在聖經裡。

1. 該隱 。他殺了弟弟卻否認流了人的血，是撒謊的並且是殺人的兇手（約翰一書3:12）。
2. 寧錄（創世記10章）。他的歷史比亞伯拉罕被呼召去所應許之地的記載還早先。在亞伯拉罕的後裔第二次被呼召進入應許之地以前，敵基督會先出現。寧錄的意思是“悖逆/反叛”，雖然聖經說他是一個英勇的獵戶，但事實上他並不是捕獵動物的獵人，而是擄掠靈魂的獵人。他是“一個抵擋主的勇士”。敵基督也將會是。
3. 掃羅。以色列的這個王是出於人​​民的要求，耶和華才設的，但他與耶和華的受膏者敵對。敵基督也將會是人民的選擇，他也將會敵對上帝的受膏者。
4. 押沙龍。押沙龍這名的意思為“和平之父”; 但他否認他父親。他擺出一個和平者的姿態試圖去竊取王國。敵基督也是如此。

押沙龍	敵基督
1.  一個俊美的人	1. 相同。
2.  試圖藉著奉承來獲取王國.	2. 相同。
3.  設立支柱給自己.	3. 相同。
4.  最後結束在暴力下.	4. 相同。

5. 尼布甲尼撒。他是第一位世界統治者，成為最後一位世界統治者的先驅（預表）。
6. （敘利亞王）安提約古。他是攻陷耶路撒冷的狂人，殺死了四十萬猶太人。他把一頭母豬焚燒在祭壇上。敵基督者也會褻瀆祭壇。
7. （馬其頓的）亞歷山大大帝。他被稱為“不滿足者”。他是一位從未被擊敗過的軍事奇才。他尋求如神的兒子（耶穌）那樣的被敬拜。敵基督也會如此。

8. 凱撒.奧古斯都（其拉丁文名字：卡利古拉 ）。這位羅馬帝國第三任皇帝倒行逆施，殘暴統治，自認為神，被後人認為癲狂。毫無疑問，他是被惡魔附身了。敵基督會完全被魔鬼附身。
9. 尼祿（羅馬帝國最後一任皇帝）。在他活著時，早期的基督徒認為他是敵基督。很多人相信，當尼祿死時他將從死裡復活。敵基督將會從死裡復活。
10. 查理大帝 （或譯 查理曼大帝，歐洲中世紀法蘭克王國的皇帝）。他被人視為一位偉大的戰士和政治家。敵基督也被認為將會做同樣的事。（*注：查理曼大帝死后，法蘭克帝國分裂为三，東法蘭克王國成了後來的神聖羅馬帝國，西法蘭克王國成了以後的法國）
11. 拿破崙。他想要重振神聖羅馬帝國。這個具象的帝國被認為是包括了其土地被地中海水海水所沖刷到的那些國家。拿破崙策劃了一個新的猶太王國和公會（*注）。敵基督者將完成許多同樣的計劃。（注：公會 -猶太人的最高委員會和審判庭，由大祭司領導，具有宗教，民事和刑事管轄權。）
12. 德皇威爾海姆。這位德意志帝國的領袖與法國的拿破崙有相同的目標。據說他們的每位將軍都隨身帶著神聖羅馬帝國的地圖。
13. 墨索里尼。這個人他的的目標在哪裡是毫無疑問的。曾有一度，他繪製了一張古羅馬帝國的地圖並將英國納入其中。英國抗議了，但他仍然維持地圖不改。同樣的，敵基督將不僅是要繪製一面地圖而已，他還要建立一個王國將所有的帝國納入其中。

D. His Work.

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

D.他的工作。

他的工作會受到撒但的驅使鼓舞，要統治世界並試圖摧毀猶太人（以賽亞書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. 敵基督所致力的。

請記住，他是基督的嘲諷者和仿冒者。他會宣稱是轉世來的。他的出生將會是朦朧隱晦的;他會從國際事務中的一個平凡人開始;但會迅速的躥升，直到自己成為整個世界的統治者。但以理書9:27說他將與猶太人“確定盟約”（和合本翻譯：堅定）。 “確定”意味著“承認”。而以色列對哪個盟約關注呢？猶太人關注的是摩西之約 （西奈山之約）。在大災難的前三年半，猶太人將被允許在他們的新殿裡敬拜。這在一百年前是很難以相信的，因為當時只有少數猶太人生活在巴勒斯坦。但看看今天的以色列。已經被公認為一個國家了; 有一個政府，有一支軍隊，有一支空軍;她（以色列國）與世界其他地方做生意。這片土地上現有幾十萬猶太人。（* 注: 按2016年的人口普查，約有54萬的猶太人。）

以色列在此立國了;他們為什麼如此的存在呢？這是最後一次的再聚集嗎？他們是在等候彌賽亞嗎（在等候救主嗎）？不是的。對大多數人而言，他們以色列人回到了這片土地上連自己都難以置信。他們甚至不信他們先祖的神，更別說他們會信那位被拒絕的彌賽亞了。那麼，到底以色列在等候什麼呢？…. 他們是在等候敵基督的興起，儘管猶太人不知道這件事。但敵基督他會來堅定盟約。於是，必須要有一個國存在，讓敵基督能與之堅定盟約。以色列是在這裡等待敵基督。

(啟示錄13:3) “我看到獸的七頭中有一個似乎受了致命傷，但那致命傷卻醫好了。全地的人都很驚奇，跟從那獸”。根據這段經文和啟示錄第17章，我們看到敵基督將遭受致命傷，他將會死。 “致命傷”這個詞更恰當的翻譯是“死亡的打擊”。啟示錄13:12有一句話，“那受過致命傷而醫好了的”(新譯本），這完全描述了敵基督的死和復活；另見啟示錄13:14。難怪全地的人都驚奇，說：“有誰可以跟這獸相比？有誰能與它作戰呢？”（啟示錄13:4）。

他將成為統治世界者的七王中的第七位。當他死又復活時，會成為世界的第八個統治者。世界將會分裂成為十個王國，分由十位霸主所統治，“他們同心合意、將自己的能力權柄給那獸”（啟示錄17:13）。

毫無疑問的，他在但以理預言的第七十個七那時高升到統治世界的地位。在這時他會要求像神那樣的被敬拜，這樣，就標誌出耶和華大而可畏之日子開始的信號了。（耶和華的日子/主的日子，見約珥書2:31，以賽亞書13:6, 以西結書7:19, 徒2:20, 林前5:5, 帖後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.

F.敵基督的時間。

他還沒有被顯露出來，但在當今諸事件的光照下看來，他可能是在世界的某個地方活著。在那個由但以理書2章的十腳趾王國`和啟示錄13與17章的十角獸所組成的古羅馬帝國復興之前，他不會以敵基督的身份出現。在敵基督被顯露之前必須要先發生的另一件事是教會的被提。

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!

G.敵基督的外形/現形。

按出生他會是猶太人，按居民身份是羅馬人，而國籍是敘利亞人。（但以理書8:9） “從這四個角中的一個角，又長出一個小角來，這小角向南、向東和向榮美之地，不斷強大起來”。他出發前進去征服南方，東方和西方的國家，他不征服北方，因為北方將會是他從那裡出來的地方 – 敘利亞！

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.

H.敵基督的結局。

“然後那不法的人、必顯露出來．主耶穌要用口中的氣滅絕他、用降臨的榮光廢掉他。”（帖撒羅尼迦後書2:8）。另見啟示錄19:20。

VI. THE TRIBULATION

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. 災難

聖經中有三個不同的苦難（災難），除非它們彼此有被區分/有被辨識，否則就會造成我們的困惑`不明白。當聖經說基督的身體（即教會）在忍受患難（災難）時，聖經也說以色列會有遭難（災難）。然後又說將會有三年半的大災難，是世界從未見過的。對此，許多人就迷糊了 – 為這三個（患難/遭難/大災難）的結合成為一個災難而感到困惑。然而，這3個災難是明顯有分別的。首先，有教會的災難，這是基督身體的患難，是当今現在的。其次，是被稱為 ‘雅各遭難日子’ 的災難（見耶利米書30:7)，持續七年，是以後未來的。最後，有大災難，大災難是從雅各遭難的日子期間開始的，持續三年半。第一個災難是給教會的苦難，是由撒旦帶來的。第二個災難（遭難）會發生在以色列身上，是出於上帝的。而最後的大災難被宣告在以色列和全世界身上，大災難是神透過撒旦帶來的。

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.

A.基督身體的苦難（患難/災難）。

無可否認的，教會正在遭受患難。（帖撒羅尼迦前書3:4） “我們在你們那裡的時候、預先告訴你們、我們必受患難、以後果然應驗了、你們也知道”。…（提摩太后書3:12） “不但如此、凡立志在基督耶穌裡敬虔度日的、也都要受逼迫”。受苦是教會的本質。這世界落在惡人的手中; 我們既然是屬於天國的，必然會遭到撒但及其同伙的迫害。教會是一個身體;而身體受苦是自然會有的，身體上的一個肢體可能正在受苦，而其他的肢體沒有; 然而，不會當有一個肢體受了苦而整個身體不一起疼痛的。

保羅在寫給歌羅西教會的信上說：“現在我為你們受苦、倒覺歡樂、並且為基督的身體、就是為教會、要在我肉身上補滿基督患難的缺欠”（歌羅西書 1:24）。請注意，‘患難-affliction’這個詞是希臘語thlipsis，意思是災難。這與災難（Tribulation）和大災難（Great Tribulation）中使用的字是相同的字。此外，我要提醒讀者注意“基督患難”這個詞：定冠詞應該放在“基督”之前，使這句話其成為“基督的患難”。因此，這是基督的苦難，或基督身體的苦難， 教會的苦難。由於整個身體自然要受苦，於是，在歌羅西教會沒有受苦的情況下，保羅不得不就要代補歌羅西教會所沒承受的苦難。他在這節經文中是這樣陳述的。如果不是這樣的話，他怎麼可能為歌羅西人受苦呢？他從未去過那裡;他只認識那裡的少數基督徒而已; 保羅身在羅馬，距離他們數百英里，他在羅馬所受的苦,怎麼能對於在歌羅西的他們產生果效呢？唯一的答案是，他必須（在自己身上）補滿歌羅西教會所欠缺的苦難。在歌羅西書1:13中，保羅說到教會是神愛子的國度，然後又在第24節，他強調教會的患難,或災難。

使徒約翰在啟示錄1:9 中講述同樣的事：“我，約翰，和你們一同在耶穌的患難、國度、忍耐裡有份的。為　神的道、並為給耶穌作的見證、曾在那名叫拔摩的海島上”。確實，教會正在遭受患難 – 這是基督身體的災難。

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.

B.以色列的災難（遭難/苦難）。

關於以色列的災難，一個更較被為人所熟悉的名稱是“雅各遭難的日子” （耶利米書30:7）“哀哉、那日為大、無日可比、這是雅各遭難的日子、但他必被救出來。”

這個時期持續七年，被稱為但以理的第70個七。（但以理9:24-27）“為你本國之民和你的聖城、已經定了七十個七，為要結束過犯、除淨罪惡、贖盡罪孽、引進永久的義、封住異象和預言、並且膏抹至聖的（和合本譯：至聖者/ 新譯本譯：至聖所）。你當知道，要明白、從發出命令重新建造耶路撒冷、直到有受膏之人君的時候, 必有七個七、又有六十二個七。即使在艱難的時候、耶路撒冷城連街帶濠、都必重新建造。過了六十二個七之後、那受膏者必被剪除、不再存在（和合本譯：一無所有）、那將要來之王的民必毀滅這城、和聖所。 結局必如洪水沖沒；必有爭戰直到末了、荒涼的事已經定了。 在（第70個七的那）一七之內、他必與許多人堅定盟約、一七之半、他必使祭祀與供獻止息。他必在殿裏設立那導致荒涼者的可憎像，直到指定的結局傾倒在那造成聖地荒涼者的身上為止”。（但9:24-27請參照NIV/新譯本/呂振中版/和合本）

通過這些經文我們知道，七十個七，四百九十年，是被決定給但以理的同胞- 猶太人了。從得到命令要重建耶路撒冷到彌賽亞（基督）被剪除的時間，是六十九個七，或四百八十三年。在第六十九個七（484年）與第七十個七 （490年）之間的那幾年是一個間隙，被稱為教會時代，是但以理所不知道的，他對此一無所知，所有其他舊約裡的先知也不知道（見以弗所書3:5）。我們現知道這七十個七一直與以色列有關。在教會時期的這幾年時間，我們必須承認，是猶太人的飢瘦歲月。似乎上帝已經離棄了他們，但上帝並沒有離棄猶太人。在這個教會時代完畢之後，被稱為是“外邦人數滿足”（羅馬書11:25）的時候，教會將會被提，主耶和華會再給猶太人（以色列人）充分的關注。這將會是那第七十個七，是世人稱之為‘雅各遭難的日子’，它持續七年。

教會將不會經歷這七年災難的任何部分。 “啟示錄”的第四章和第五章很充分的描述了教會在這災難之前就被提了。接著在啟示錄的第六章到第十九章論到災難。災難被認定是在敵基督與猶太人堅定盟約的那時候開始的。而於基督在審判中的啟示完結。

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. 大災難

當世界還是處於‘雅各遭難日子’的期間，審判將會在這災難的後三年半加劇。它是由敵基督的破壞盟約為記號，從敵基督用謊言假冒啟示的那時開始.。。（但以理書 9:27) “ 在一七之內、他必與許多人堅定盟約、一七之半、他必使祭祀與供獻止息。他必在殿裏設立那導致荒涼者的可憎像，直到指定的結局傾倒在那造成聖地荒涼者的身上為止”（但以理書 9:27新譯本）。在主耶穌更詳細的引用上面的那經文時，祂再次強調了這個真理：（見馬太福音24:15-6, 21）“你們看見先知但以理所說的、那行毀壞可憎的、站在聖地．（讀這經的人須要會意）那時、在猶太的、應當逃到山上。… 因為那時必有大災難、從世界的起頭、直到如今、沒有這樣的災難、後來也必沒有。”。

從但以理和主耶穌的話裡面我們了解到，在大災難的期間，敵基督打破了與猶太人所立的約，造成復活後的祭祀與供獻止息，並將自己放在至聖之處，這就是聖經所描述的-那行毀壞可憎的、站在聖地。帖撒羅尼迦後書2:4 更詳細的描述這個事件：敵基督 “他抵擋主、高抬自己、超過一切稱為　神的、和一切受人敬拜的．甚至坐在　神的殿裡、自稱是　神”。

在這後三年半的時間裡，當敵基督命令人像拜神那樣的拜他時，除了那有獸印的、有了獸名、或有獸名數字的、都不得作買賣（啟示錄13:17）。

這個問題經常被問到：“在災難期間（包括大災難），會有人得救嗎？” …. 答案為：是的，人也會得救，即使在大災難的前三年半。聖徒的離世將會使許多原不信的人相信福音的真理; 然而，這些信徒不會成為基督身體的一部分。有些人可能會用以下的這幾節經文來質疑上述的聲明。（帖撒羅尼迦後書2:8-12）說 “那時這不法的人、必顯露出來。主耶穌要用口中的氣滅絕他、用降臨的榮光廢掉他。這不法的人來、是照撒但的運動、行各樣的異能神蹟、和一切虛假的奇事、並且在那沉淪的人身上、行各樣出於不義的詭詐。因他們不領受愛真理的心、使他們得救。因此，　神就使錯謬的思想運行在他們當中，讓他們相信虛謊．叫一切不信真理、倒喜愛不義的人、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.

上述的經文似乎在教導說，如果一個人在教會被提之前拒絕了基督，那麼在災難期間他將無法得救。但我們要注意這個事實 – 上帝讓他們相信虛謊，但他們要直到災難時期的中途才會相信虛謊，因為敵基督要到那時才顯現，在災難之前並不會顯現。因此，我們相信，在災難的頭三年半里，信主的邀請仍然會發給人，讓人得救。但如果他們在這段時間裡拒絕基督的話，上帝就會給他們生發錯誤的心去相信虛謊，那樣，在災難的最後三年半里，他們就不可能得救了。

那麼，這個疑問自然就來了：“在後三年半的時間裡，會有人得救嗎？”。。啟示錄第7章強調，在此期間將有無數的猶太人和外邦人在這稱為大災難的期間得救。在大災難期間得救的人將是那些從未聽過福音並且沒有被印上獸印的人。他們的得救將會透通過一個大福音運動的傳講而實現。這些得救的人，我們相信，將會由144,000名的以色列人所組成（啟示錄7:4-8）。

你可能會問，“他們怎麼可能得救呢？那時聖靈已經被提離開世界了啊！”。我們來看看聖經和合本是怎麼說的。（帖撒羅尼迦後書2:7）寫道：“因為那不法的隱意已經發動．只是現在有一個攔阻的、等到那攔阻的被除去”。 英文Moffatt 版的直譯說 ““因為不法的秘密力量已經在做工;只是，要等到那位目前還制約它的被移開之後，才能顯露”（帖後2:7）。聖靈不會從地上被提離開，但聖靈會把他制約的手從有罪人的身上挪開，全然放棄那些人，任憑他們在罪裡。聖靈仍然會在這（世界）裡，因為聖靈是無所不在的。在大災難期間，他將不會像之前在恩典時代那樣的顯現自己。再一次的，我們提醒你，大災難是以主耶穌基督的降臨到這地上而終結。

VII. THE BATTLE OF ARMAGEDDON

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).

柒。哈米吉多頓的戰役

每當一場大戰發生的時候，人們就會擔心這是世界末日的哈米吉多頓戰爭。為要清楚了解這場戰役，讓我們先來看看它不是什麼，然後看它是什麼。

A：它不是什麼。

1. 它不是第一次世界大戰也不是第二次世界大戰。
2. 它不是歌革與瑪各的第一場戰役。這場戰役由北方聯邦（俄羅斯及其盟邦）的軍力組成。這不是一場激烈的戰鬥，但神降大火與硝煙如雨般掉落在軍隊與郊野之上。這發生在災難開始之時。
3. 它不是在天上的戰爭。啟示錄12:7-17中描述了這場戰爭，關於撒旦的勢力被天使長米迦勒及其天軍所擊敗。

      4. 它不是歌革與瑪各的第二場爭戰。這是所有爭戰的終結戰役，無論是實體的或是屬靈的。它是在千禧年之後開打的，當撒旦被關滿一千年釋放出來後，迷惑地上四方的列國（啟示錄20:7-9）。就有火從天降下來、燒滅了他們。

B. 它是什麼。

   1.（哈米吉多頓）戰爭的參與者。（啟示錄19:19） “我看見那獸、和地上的君王、並他們的眾軍、都聚集、要與騎白馬並他的軍兵爭戰。”。這是蛇的後裔與女人的後裔彼此仇敵的戰爭（創世記3:15）。這是基督與敵基督之間的衝突。

2.（哈米吉多頓）戰爭的地方。耶斯列平原是這場爭戰的地方。耶斯列平原是一個古的戰場 （希伯來文的耶斯列Yizreel ，今稱Jezreel , 即希臘文的埃斯德赖隆 Esdraelon ）。基甸在那裡打過仗（士師記6章7章）; 掃羅和約拿單在那裡被殺（撒母耳記上31章）; 約西亞在那裡被埃及王法老所殺（列王記下23:29）;希臘和羅馬在那裡作戰過;拿破崙在那裡遭到他的第一次敗仗。

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

   3. （哈米吉多頓）戰爭的時間。争戰發生在大災難的結尾，在千禧年要開始之前。

   4.（哈米吉多頓）戰爭的結束。這場爭戰的結果是敵基督軍隊的完全毀滅。敵基督和假先知活活的被投入地獄硫磺火湖裡。（啟示錄19:20）  “那獸被擒拿、那在獸面前曾行奇蹟、迷惑那些接受獸的印記、和拜獸像之人的假先知、也與獸同被擒拿．他們兩個就活活的被扔在燒著硫磺的火湖裡”。

VIII. THE MILLENNIUM

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).

捌.千禧年

千禧年是主基督作王的千年掌權，在大災難之後立即跟隨而來的一千年統治。千禧年（Millennium）不是一個聖經名詞，但它是一個聖經真理。

A.千禧年的事實。

  1.耶和華已下谕旨頒布了（詩篇2）。

  2.基督曾有教導（馬太福音24; 馬可福音13; 路加福音21）。

  3.經文裡有教導（以賽亞書11）。

  4.詩篇作者有描述（詩篇72）。

  5.天使宣告了千禧年（路加福音1）。

  6.基督的山上變相預表千禧年（馬太福音16:28; 17:1）。

  7.一福音書勾勒其輪廓（馬可福音6:45-56）。

  8.使徒們有傳講（使徒行傳2,3）。

  9.大自然渴望它（羅馬書8）。

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）。

  2.將要到來的世代（以弗所書1:21）。

  3.耶和華的日子（啟示錄6:12-17; 約珥書2:10-11,30-31; 希伯來書2:6-7;馬太福音24; 撒迦利亞書14:1-5）。

  4.在那日（以賽亞書4:2; 2:11,17,20-21; 11:11）。

  5. 萬物的歸復。 （使徒行傳3:20- 21）“主（耶和華）也必差遣所預定給你們的基督耶穌降臨。他必留在天上、等到萬物復興的時候、就是　神從創世以來、藉著聖先知的口所說的”。有些人用這節經文來表示那拒絕基督之罪人的歸復甚至魔鬼的歸復。但請注意上面的經文：“神藉著祂所有聖先知的口所說的”。而先知並沒有說到任何有關於魔鬼和罪人的歸復。
a. 以色列人到應許之地（以賽亞書11:10-12）。
b. 各國向耶和華的悔改（撒迦利亞書12:10-14）。
c. 這地罪孽的除去（撒迦利亞書3:9）。
d. 秋雨春雨的恢復- 降下甘霖（約珥書2:23-29）。
e. 重新刻劃耶和華的律法在人的心版（耶利米書31:28-37）。
f. 土地的再分配（以西結書48章）。
g. 耶路撒冷的重建（以賽亞書62章; 以西結書40章）。
h. 從恐懼的捆綁中恢復（以賽亞書14:1-3; 耶利米書33:14-16）。
i. 耶和華的慈愛再顯（西番雅書3：16-20）。

6.萬物的再生（馬太福音19:28 ; 以賽亞書32章 ???）。

7. 飛降而下的石頭（但以理書2:34, 45）。非人手鑿出來的石頭，從山而出，砸碎金頭-銀胸-銅腰-鐵腿-半泥腳那大座像的石頭。

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.

C.千禧年的類型。

  1.禧年（Jubilee)（利未記.25）。

  2.住棚節（利未記23）。

  3.安息日。是那要來的安息。

  4.所羅門的王權治理下的以色列王國。這是平安的絕對掌權。

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. Israel. She 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.

D.千禧年期間的情況。

1.(千禧年期間)教會的光景，（提摩太後書2:11-12）“有可信的話說、我們若與基督同死、也必與他同活。我們若能忍耐、也必和他一同作王．我們若不認他、他也必不認我們”。無論主在哪裡，我們都會永遠與他同在（帖撒羅尼迦前書4:17）。我們將做王統治，我們將審判天使和世界。哥林多前書6:2-3說：“豈不知聖徒要審判世界麼？ 。 。 。你知道我們不會判斷天使嗎豈不知我們要審判天使麼？“

2.(千禧年期間)撒旦的光景。撒旦將被捆綁一千年扔在無底坑裡，用印封上（啟示錄20:1-7）。在這之前，敵基督被投入硫磺火湖裡了。（啟示錄19:20）。

3.(千禧年期間)以色列的光景。她將再次成為所有國家的頭，並不會像今天落在世界各國之尾（以賽亞書2:1-4; 11:3-4; 61:5; 撒迦利亞書8:23;申命記28:13））。（* 注: 此書出版於1954年） 

4.(千禧年期間)世界各國的光景。所有國家都必須年年到耶路撒冷敬拜耶和華。如果他們不守每年的住棚節的話，必無雨降在他們國家的地上（撒迦利亞書14:16-17; 以賽亞書2章）。 

5.(千禧年期間)人類的光景。

  a. 屬靈狀況。有些人認為在千禧年期間不會有罪。但將會有的。從一個時到另一個時代，人的本性從未改變。千禧年期間將會有對基督的普世敬拜（希伯來書8:11; 2:14;腓2：10,11），但有部分的人會假裝順服。就如，在監獄裡犯人服從典獄長，但並不是因為他們愛他，而是基於他們必須服從。而這些罪人將會從哪裡來呢？因為千禧年只從那些重生的信徒開始啊？答案是，這些罪人是出於那些信主得救又在大災難中活下來的父母親。

  b. 身體狀況。人類的生命會延長。有些人將能夠在整個千禧年都活著。在基督做王的期間，也必會有死亡 – 死，並不是信徒死，而是非信徒會死。沒有嬰孩或兒童會死。當罪人活到一百歲時若仍然拒絕基督時，他的生命將被會被死亡剪除。（以賽亞書65:20） “其中必沒有數日夭亡的嬰孩、也沒有壽數不滿的老者．因為百歲死的仍算孩童、有百歲死的罪人算被咒詛”。

  c. 道德狀況。這不會是一個絕對完美的時期。然而，罪受到壓制不被允許抬頭。救主基督將以杖統治（詩篇46:9; 以賽亞書2:4）。即便如此，人仍會在心裡犯罪。

6.(千禧年期間)的受造物。

   a. 物質方面的。當亞當墮落時，大地受到了詛咒（羅馬書8:18-23）。人類用水利灌溉等等系統實現了很多讓人驚嘆的事，但來看看上帝將要做什麼！  “曠野和乾旱之地、必然歡喜．沙漠也要像玫瑰開花那樣快樂”（以賽亞書35:1）。參見以賽亞書55:13。創造會完全的恢復;不會再有地震;  不會再有風暴，飢荒和瘟疫（約珥書2）。

  b. 受造的動物。在人類犯罪前，上帝把畏懼人類的那害怕放進動物裡。它們吃田野的草。在千禧年期間，它們將恢復到神原先為它們所定的秩序裡（以賽亞書11:6-9）。 “豺狼必與綿羊羔…豹子與山羊羔同臥．少壯獅子與牛犢並肥畜同群。小孩子要牽引它們。”（以賽亞書11:6）。意味著在千禧年期間，小孩子會如字面說的牽著動物隨意行走。這經文並不是說小孩子會將罪人帶到主的面前。

IX. THE JUDGMENTS

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

聖經教導的不是一個普遍通用的審判。反而，它讓我們知道是有許多审判，有些是過去的，有些是現在的，有些是未來的審判。例如，過去的對所多瑪的審判，以及對巴比倫的未來審判。

A. 對基督徒的審判。

1.對罪的审判。這在什麼時候發生過呢？對於基督徒來說，這是一個過去的審判，因為我們所有的罪都在各各他（骷髏地）受到審判了。（彼得前書3:18） “因基督也曾一次為罪受死，就是義的代替不義的， 為要引我們到　神面前。按著肉體說，他被治死了．按著靈性說，他復活了。”。（彼得前書2:24） “他被掛在木頭上親身擔當了我們的罪、使我們既然在罪上死、就得以在義上活．因他受的鞭傷、你們便得了醫治。”。參見加拉太書3:13; 約翰福音3:16;以賽亞書53:5-6。

2.對基督徒服事上的審判。沒有基督徒會因他的罪而受審判; 因基督徒已經在各各他的十字架上受審判了。基督徒必須為自己所做的向上帝交帳。（哥林多後書5:10） “因為我們眾人、必要在基督的審判台前顯露出來、叫各人按著本身所行的、或善或惡受報。”。是的，基督徒已經逃脫了那對於惡人的未來審判（約翰福音5:24 – “我實實在在的告訴你們、那聽我話、又信差我來者的、就有永生、不至於定罪、是已經出死入生了” ），但基督徒將要站在基督的審判台前，為自己身體所做所行的得獎賞。 “審判座”這個詞來自於希臘文“Bema”，更好的翻譯為“獎賞台”。將要在基督到來的時候設立。（啟示錄22:12） “看哪、我必快來．賞罰在我、要照各人所行的報應他”。

有幾個冠冕是基督徒可以得到的：

  a. 生命的冠冕。（雅各書1:12） “忍受試探的人是有福的。因為他經過試驗以後、必得生命的冠冕、這是主應許給那些愛他之人的。”。另見啟示錄2:10。這是給因忠心甚至死亡的獎賞。

  b.不朽壞的冠冕。（哥林多前書9:25） “凡參加運動比賽的，在一切事上都有節制；他們這樣作，不過要得到能壞的冠冕，我們卻是要得不朽的冠冕”。這是對那些將生命聖別出來為主而活之人的獎賞。

  c.喜樂的冠冕。 （帖撒羅尼迦前書2:19） “我們的盼望和喜樂、並所誇的冠冕是甚麼呢? 豈不是我們主耶穌來的時候,你們在他面前站立得住麼?”。這是靈魂得勝者的冠冕。

  d.榮耀的冠冕。（彼得前書5:2-4） “ 務要牧養在你們中間　神的群羊、按著　神旨意照管他們．不是出於勉強、乃是出於甘心．也不是因為貪財、乃是出於樂意。也不是轄制所託付你們的、乃是作群羊的榜樣。到了牧長顯現的時候、你們必得那永不衰殘的榮耀冠冕”。這是牧羊人，牧師或傳道人的獎賞。

  e. 公義的冠冕。（提摩太後書4:8) “從此以後、有公義的冠冕為我存留、就是按著公義審判的主到了那日要賜給我的。不但賜給我、也賜給凡愛慕他顯現的人”。這個冠冕賜給所有愛慕基督第二次再來的人。如果你愛慕祂的顯現，你會談論祂的再來。所有教義都因這第二次的再來而備受關注。

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 it, or 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. 對萬民的審判

這在千禧年，基督作王一千年的開始時發生（馬太福音25:31-46）。 “萬民”的一個更合適的名字是“外邦人”。這是給所有從大災難中活下來之外邦人的審判。有提到三類人：綿羊，山羊和弟兄（馬太福音25:33,:40)。弟兄是猶太人; 綿羊是外邦義人; 山羊是不義的外邦人。

義人（綿羊，外邦人）進入王的國，然後進入永生。不義的人（山羊，外邦人）立即被送到硫磺火湖; 因此，他們不會在白色大寶座前受審判。他們比那邪惡的死人早一千年去那裡。

有些人認為這是對工作的審判，而人們根據他們所做的而上天堂或下地獄; 因為他們講，聖經說這個審判是基於這句“因你們有這樣做…，或因你們沒有這樣做…”（即：有沒有做在最小的弟兄身上）。。。。。。然而，我們將會證明它仍然是一種基於信或不信的審判。主，在這裡是審判者，祂在“因…之故”的這個基礎上做出了審判” 。但是，我要問，在大災難期間，是什麼促使綿羊(信的外邦義人）去服侍這弟兄-猶太人呢？他們這樣做是因為他們接受了弟兄（猶太人）的傳道。你想，如果外邦人不信的話，你認為他們會在災難期間去看顧/服事弟兄（猶太人），給他衣服穿，餓了給他吃，渴了給他喝，並伺候他嗎？

 請記住，災難將會是一個危險的時期。如果沒有獸的印記，人將無法買`無法賣。而綿羊（外邦義人）無視這個命令，拒絕被印上獸的印記，而接受弟兄所傳的。我們知道他們（外邦綿羊）接受了基督，因為主已經說了：“人接待你們、就是接待我”（馬太福音10:40）。我們要再次強調，綿羊（外邦人）是得救的因他們在基督裡的信所以得救（不是因為他們做的而得救），因為啟示錄7:14 是這樣宣告的：“他向我說、這些人是從大患難中出來的、他們用羔羊的血、把他們的衣袍洗潔白了”。

不義的萬民（山羊，外邦人）因不信而被丟入地獄。他們拒絕了弟兄，於是就拒絕了基督。

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. 白色大寶座的審判。

這個大審判能在啟示錄20:11-15中找到：  “我又看見一個白色的大寶座、與坐在上面的。從他面前天地都逃避、再無可見之處了。我又看見死了的人、無論大小、都站在寶座前．案卷展開了。並且另有一卷展開、就是生命冊。死了的人都憑著這些案卷所記載的、照他們所行的受審判” 。

這只是對邪惡死者的審判，他們在最後的復活中復活。不會有重生的信徒會出現在白色大寶座前。邪惡的死者不是被審判決定他們是去天堂還是下地獄;他們已經確定會下地獄的，因他們的罪已經定了（約翰福音3:18）。這個審判是為要決定懲罰的程度，“照各人所行的受審判”（啟示錄20:13）。

有兩個證據針對他們：案卷和另一卷; 那就是“行為冊” 和“生命冊”。我們不知道所懲罰的程度差別將會是什麼。

X. AFTER THE MILLENNIUM

“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

“那一千年完了、撒但將從監牢裡被釋放、出來迷惑地上四方的列國、就是歌革和瑪各、叫他們聚集爭戰。他們的人數多如大海的沙子。他們上來遍滿了全地、圍住聖徒的營、與蒙愛的城．就有火從天降下、燒滅了他們。”（啟示錄20:7-9）。

這是結束所有戰爭的那場戰。這是宇宙的最後衝突。

A. 撒旦被釋放。

    當他被釋放的一小段時間裡，他又試著向上帝發起一次攻擊。

B.列國被聚集。

    我們問自己，撒旦能在外邦人當中組織誰來與上帝作戰呢？除了在千禧年期間最後世紀的那最後一百年出生的那些九十九歲以下的未得救者以外，就沒有其他人了。

請注意，從聖徒陣營這邊並沒有軍隊聚集起來抵擋他們。

C. 撒旦的軍隊被摧毀。

    火從天上降下來，燒滅了它們。

D.撒旦的注定下場。

    然後牠被投入那為牠和其使者所預備的硫磺火湖裡。

XI. TH FUTURE OF THE WICKED。

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. 惡人的未來

永恆的生命並不難想像，但在地獄的永恆就很難去想; 然而，這是真實的。

A.聖經的教導。

1. 會有審判日的那一天（使徒行傳17:30-31）。
2. 每個人都要按照所行的受審判（羅馬書2:16; 啟示錄20:12）。
3. 它是永恆的（馬可福音9:43-48）。另見馬太福音13章。
4. 會有各程度的刑罰（啟示錄20:12;羅馬書2:5-6）。
5. 行善的與作惡的都將會復活(約翰福音5:29)。行善的復活得生、作惡的復活定罪。
6. 有話描述它（馬太福音25:46; 馬可福音9:45-48;約翰福音3:36）。“這些人要往永刑裡去．那些義人要往永生裡去”。 “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. 一切都是依據上帝的公義品格這基礎上的。

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).

B.所用的名詞。

以下是邪惡的人和邪惡的天使的所在或將要被遣送去的地方：

1. (Sheol)陰間。這是舊約聖經(希伯來文）描述離世惡人所去之地的詞。
2. (Hades) 陰間。是新約希臘文名詞-陰間，描述惡人死後的立即所在;它和Sheol是同一個意思。聖經中沒有任何一處說有永恆的陰間。
3. (tartaus) 地獄。(彼得後書2:4-6，中文翻譯為地獄)這是邪惡的天使被鎖鏈的地方;是一個黑暗的地方。
4. (Gehenna) 欣嫩子谷 。 欣嫩子谷是耶路撒冷城外的垃圾坑，其焚燒的火從未停消。主親自將它比喻為地獄（馬太福音 10:28），描述永遠燃燒的地獄火：“在那裡蟲是不死的，火是不滅的”（馬可福音9:47-48）。
5. (Tophet)陀斐特。 “Tophet”是舊約的希伯來文（見列王記下23:10, 耶利米書7:31, 賽30:33)，意思與新約裡的詞 新嫩子谷-Gehenna相同，是焚燒的地方。
6. (Abyss ) 深淵（羅馬書10:7）。這是囚禁墮落天使的地方，人類永遠不會被放到這裡來。
7. 火湖。這個詞只出現在啟示錄中。它的含義與Gehenna-新嫩子谷相同。
8. Eternal 永恆的。。有時這個詞被翻譯為“Everlasting永續的”。意思一樣。惡人的懲罰是永恆的。
   a. 第一個解讀。 塞耶（Thayer-美國聖經學者）將其翻譯為“無始也無終”。
   b. 第二種解讀。這個解讀說 “永恆” 意味著 “沒有開始”。
   c. 第三種解讀。這個解讀認為“永恆”意味著“沒有結束”。
   這三種看法我們都同意。我們不認為它只意味著“年代的持續”。有些人想要讓我們相信惡人只會在地獄忍受一個世代而已。但是，描述永恆地獄的這個詞“永恆的”，與描述永恆的生命-永生（約翰福音3:16），永恆的 永生神（羅馬書16:26），以及主耶穌基督永遠的國（彼得後書1:11）的詞（永恆的）是同一個詞- 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. 人所提出的有關惡人之未來的理論。

1.普遍論。這是說所有人終將會得救的理論，說包括魔鬼也會得救。但是，如果“judge 審判(動詞）”和“（judgements)審判(名詞）” 不是指著審判的意思，那麼“審判”的含義是什麼呢？ 當上帝談到永恆的審判時，祂的意思就是永恆的審判（使徒行傳3:21-24; 哥林多前書15:22; 馬太福音18:9;約翰福音3:36）。

2.條件論。在早期教會你找不到這種錯誤的教導，它首先出現於十九世紀。條件論的理由說 永恆的生命是基於對耶穌基督的接受。如果人接受了基督，他就有永生。如果他不接受基督，他就絕不會活; 說若是在今生不接受基督，將導致在未來生命不會存在。….  這個理論並沒有聖經的基礎。

3.永遠的懲罰。這是立在聖經上的真理，這理論將罪與刑罰連結。人所犯的一切罪都是抵觸永恆的。拒絕耶穌基督是罪，干犯這罪的人必會承受永遠的刑罰。

XII. HEAVEN
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

聖經教導說有三層天堂：

A.第一層天。這是鳥兒飛翔的雲層區，是大氣層的天堂。

B.第二層天。這是恆星天堂，是眾星星所在之處。

C.第三層天。這是上帝居住的地方; 是耶穌從那裡出來的地方。

主耶穌穿越第一和第二層天來到第三層天。 （希伯來書4:14）“我們既然有一位己經升入高天尊榮的大祭司、就是　神的兒子耶穌、便當持定所承認的道”。

天堂就如雲彩和星星一樣的真實。這是司提反看見神所在的地方; 是約翰被聖靈所提上的地方。他看到的第一件事就是主耶穌。祂是天堂的核心（啟示錄1章，希伯來書9:24）。保羅也被提到了第三層天（哥林多後書12:2）。天堂在哪裡呢？聖經有清楚的指明嗎？ 天堂一直都是在北方。（約伯記26:7） “神將北極鋪在空中、將大地懸在虛空”。參見以賽亞書14:12-14; 詩篇82:1; 48:2。

天堂是個四方形的嗎的嗎？天堂是個立方體嗎？人未來的天家裡面會有什麼呢？人在天上的家會是在一個四方形城市裡的小隔間嗎？聖城是只各有一千五百英里長寬（兩千四百公里）的四方形嗎？(啟示錄21:16，新譯本）。新耶路撒冷（啟示錄21, 22）是個四方形的，這只是天堂的一個聖城，從天而降作為禮物，要給基督新婦- 教會的禮物。

上到那裡去的人將會一直住在/永遠活在完美的平安和完美的愛裡。（希伯來書12:22） “你們乃是來到錫安山、永生　神的城邑、就是天上的耶路撒冷．那裡有千千萬萬的天使”。