教會災前被提的五十個理由 中英對照.doc

50 Reasons for the Pretribulation Rapture Historical Argument1. While posttribulationism appeared as early as 2 Thessalonians 2, many in the early church believed in the imminency of the Lords return, which is an essential doctrine of pretribulationism.2. The detailed development of the pretribulational truth during the past few centuries does not prove that the doctrine is new or novel. Its development is similar to that of other major doctrines in the history of the church.Hermeneutics3. Pretribulationism is the only view that allows literal interpretation of all Old and New Testament passages on the Great Tribulation.4. Pretribulationism distinguishes clearly between Israel and the church and their respective programs.Nature of the Tribulation5. Pretribulationism maintains the scriptural distinction between the Great Tribulation and tribulation in general that precedes it.6. The Great Tribulation is properly interpreted by pretribulationists as a time of preparation for Israels restoration (Deu. 4:29-30; Jer. 30:4-11). It is not the purpose of the Tribulation to prepare the church for glory.7. None of the Old Testament passages on the Tribulation mention the church (Deu. 4:29-30; Jer. 30: 4-11; Dan. 8:24-27; 12:1-2).8. None of the New Testament passages on the Tribulation mention the church (Matt. 13:30; 39-42, 48-50; 24:15-31; 1 Thess. 1:9-10; 5:4-9; 2 Thess. 2:1-11; Rev. 4-18).9. In contrast to midtribulationism, the pretribulational view provides an adequate explanation for the beginning of the Great Tribulation in Revelation 6. Midtribulationism is refuted by the plain teaching of Scripture that the Great Tribulation begins long before the seventh trumpet of Revelation 11.10. The proper distinction is maintained between the prophetic trumpets of Scripture by pretribulationism. There is no proper ground for the pivotal argument of midtribulationism that the seventh trumpet of Revelation is the last trumpet in that there is no established connection between the seventh trumpet of Revelation 11, the last trumpet of 1 Corinthians 15:52, and the trumpet of Matthew 24:31. They are three distinct events.11. The unity of Daniels seventieth week is maintained by pretribulationists. By contrast, postribulationism and midtribulationists destroy the unity of Daniels seventieth week and confuse Israels program with that of the church.教會災前被提的五十個理由沃弗爾德博士（Dr. John F. Walvoord, 1910-2002）曾從1952至1986年任達拉斯神學院的院長與教授。他是圣經預言學上最受敬重的學者之一。下文摘自他的著作有關教會被提的問題（The Rapture Question），基督徒弟兄翻譯歷史上的論據1. 災前被提早在貼后二章出現(xiàn)，早期教會相信主耶穌很快再來，這是災前被提的重要教義。2. 過去幾個世紀災前被提真理發(fā)展沿革并不能證明災前被提的教義是新鮮或新奇提法。它的發(fā)展沿革與教會歷史其它重要教義的發(fā)展沿革是相似的。 釋經學論據3. 災前被提教義是唯一可以按圣經字面意義解釋明白新舊約圣經關于大災難所有段落篇章的教義。4. 災前被提清楚地將以色列和教會以及關于他們各自的神的計劃區(qū)分對待.大災難的性質5. 災前被提教義認為圣經明確區(qū)分大災難和大災難之前廣義性災難6. 災前被提派合理解釋了大災難是為以色列復興做準備的時期（申4:29-30; 耶 30:4-11）為教會得榮耀做準備并非大災難的目的。7. 舊約所有關于大災難的章節(jié)沒有提到教會 (申4:29-30; 耶 30: 4-11; 但 8:24-27; 12:1-2).。8. 新約所有關于大災難的章節(jié)沒有提到教會(太13:30; 39-42, 48-50; 24:15-31; 貼前1:9-10; 5:4-9; 貼后2:1-11; 啟 4-18).9. 與災中被提派相比， 災前被提派合理解釋了啟示錄第六章大災難的開始。圣經明確表明啟示錄第十一章第七號很久以前大災難已開始，即可駁倒災中被提論。10. 災前被提派合理區(qū)分了圣經預言提及的號響們。災中被提派認為啟示錄中的第七號是末次號筒這個核心論據沒有合理依據，因為啟示錄十一章中的第七號，林前15:52的末次號筒和太24:31的號響沒有確定的關系。它們是三件截然不同的事件。11. 災前被提派堅持但以理的第七個七的統(tǒng)一性。相比之下，災后被提派和災中被提派破壞了但以理的第七個七的統(tǒng)一性，混淆了神對以色列的計劃和神對教會的計劃。Nature of the Church12. The translation of the church is never mentioned in any passage dealing with the second coming of Christ after the Tribulation.13. The church is not appointed to wrath (Rom. 5:9: 1 Thess. 1:9-10; 5:9). The church therefore cannot enter the great day of their wrath (Rev. 6:17).14. The church will not be overtaken by the day of the Lord (1 Thess. 5:1-9, which includes the Tribulation.15. The possibility of a believer escaping the Tribulation is mentioned in Luke 21:36.16. The church of Philadelphia was promised deliverance from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev. 3:10).17. It is characteristic of divine dealing to deliver believers before a divine judgment is inflicted on the world as illustrated in the deliverance of Noah, Lot, Rahab, etc. (2 Peter 2:5-9).18. At the time of the translation of the church, all believers go to the Fathers house in heaven (John 14:3) and do not immediately return to the earth after meeting Christ in the air as postribulationists teach.19. Pretribulationism does not divide the body of Christ at the Rapture on a works principle. The teaching of a partial rapture is based on the false doctrine that the translation of the church is a reward for good works. It is rather a climactic aspect of salvation by grace.20. The Scriptures clearly teach that all, not part, of the church will be raptured at the coming of Christ for the church (1 Cor. 15:51-52; 1 Thess. 4:17).21. As opposed to a view of a partial rapture, pretribulationism is founded on the definite teaching of Scripture that the death of Christ frees from all condemnation.22. The godly remnant of the Tribulation are pictured as Israelites, not members of the church as maintained by the posttribulationists.23. The pretribulational view, as opposed to posttribulationism, does not confuse general terms like elect and saints, which apply to the saved of all ages, with specific terms like church and those in Christ, which refer to believers of this age only.Doctrine of Imminency24. The pretribulational interpretation teaches that the coming of Christ is actually imminent.25. The exhortation to be comforted by the coming of the Lord (1 Thess. 4:18) is very significant in the pretribulational view and is especially contradicted by most posttribulationists.教會的性質12. 教會被提在圣經中關于大災難后基督再來的章節(jié)中從未提及。13. 教會不是命定承受神的憤怒的（羅 5:9: 貼前 1:9-10; 5:9).）14. 主的日子（貼前 5:1-9）包括大災難不會臨到教會。15. 路加21:36提到信徒逃避大災難的可能性。16. 神應許非拉鐵非教會“必在普天下人受試煉的時候，保守你免去你的試煉”。(啟示錄3:10).17. 在神的審判臨到世界之前神會搭救信徒正如神搭救諾亞，羅得，喇合等等(彼得后2:5-9).18. 教會被提時，所有信徒要去天父的天家(約翰14:3) 19. 災前被提派沒有在被提時按照圣徒的行為割裂基督的身體。部分被提的教訓基于教會被提是對善工的獎賞的虛假教訓。災前被提是賴恩得救的高潮。(譯者注:本人對此點有保留意見)20. 圣經明確教導在基督來接教會時教會全部而非部分被提 (林前15:51-52; 貼前4:17)。(譯者注:本人對此點有保留意見)21. 與部分被提觀點相反，災前被提派是基于圣經明確的教訓即基督的死使信徒得贖，過犯得赦，免去刑罰。22. 大災難中的敬虔余民是以色列民，而非災后被提派認為的教會信徒。23. 災前被提派與災后被提派觀點相反，沒有將如選民和圣徒等適用于歷世歷代蒙恩得救者的普通名詞和諸如教會和在基督里的人這些特指教會時代的信徒的特殊名詞相混淆。主必快來的教訓24. 災前被提派認為主基督的再來是隨時的即將快來。25. 災前被提派認為主再來帶來的安慰勸勉(貼前 4:18）意義重大，而大部分災后被提派持相反看法。26. The exhortation to look for the glorious appearing of Christ to His own (Titus 2:13) loses its significance if the Tribulation must intervene first. Believers in that case should look for signs.27. The exhortation to purify ourselves in view of the Lords return has most significance if His coming is imminent (1 John 3:2-3).28. The church is uniformly exhorted to look for the coming of the Lord, while believers in the Tribulation are directed to look for signs.The Work of the Holy Spirit29. The Holy Spirit as the restrainer of evil cannot be taken out of the world unless the church, which the Spirit indwells, is translated at the same time. The Tribulation cannot begin until this restraint is lifted.30. The Holy Spirit as the restrainer must be taken out of the world before the lawless one, who dominates the tribulation period, can be revealed (2 Thess. 2:6-8).31. If the expression except there come a falling away first (KJV) is translated literally, except the departure come first, it would plainly show the necessity of the Rapture taking place before the beginning of the Tribulation.Necessity of an Interval Between the Rapture and the Second Coming32. According to 2 Corinthians 5:10, all believers of this age must appear before the judgment seat of Christ in heaven, an event never mentioned in the detailed accounts connected with the second coming of Christ to the earth.33. If the twenty-four elders of Revelation 4:1-5:14 are representative of the church as many expositors believe, it would necessitate the rapture and reward of the church before the Tribulation.34. The coming of Christ for His bride must take place before the Second Coming to the earth for the wedding feast (Rev. 19:7-10).35. Tribulation saints are not translated at the second coming of Christ but carry on ordinary occupations such as farming and building houses, and they will bear children (Isa. 65:20-25). This would be impossible if the translation had taken place at the Second Coming to the earth, as posttribulationists teach.36. The judgment of the Gentiles following the Second Coming (Matt. 25:31-46) indicates that both saved and unsaved are still in their natural bodies. This would be impossible if the translation had taken place at the Second Coming.26. 如果大災難必須在先，仰望等候基督榮耀的向他自己的新婦顯現(xiàn)(多2:13) 便失去意義，那么圣徒不得不只能等候觀看各種征兆。27. 如果主的再來是隨時的即將快來 (約一 3:2-3)，那么為了迎接主的再來而潔凈自己的勸勉才有意義。28. 教會一貫的勸勉是等候主的再來，而大災難中的信徒可按圣經教訓等候觀看各種征兆。圣靈的工作29. 圣靈是對惡的攔阻者，是不能從世界中取去的，除非圣靈內住的教會被同時提走。這個攔阻不取去，大災難不會開始。30. 圣靈，對惡的攔阻者，必須從世界中接去，那個在大災難中統(tǒng)治世界的“不法的人”才可以顯露(貼后2:6-8)。31. 如果“等到那攔阻的被除去（英文欽定版）”可直譯為“除非先離去”，這明確表明大災難開始以前被提必須先發(fā)生。教會被提和主再來之間必須要有間隔。32. 根據林后5:10，教會時代的所有信徒必須在天上基督的審判臺前顯現(xiàn)，這件事在關于基督再來回到地上時的經文細節(jié)記載中從未提到。33. 如果如許多解經家認為，啟示錄 4:1-5:14 中的二十四位長老是教會的代表的話，那么大災難之前必須有教會的被提和得獎賞。34. 基督來接他的新婦赴婚宴必須在基督再來回到地上之前 (啟19:7-10)。35. 大災難中的圣徒在基督再來時沒有被提，而是繼續(xù)進行日常職任如種田和蓋造以及生子(賽65:20-25)。如果正如災后被提派認為的，在基督再來回到地上時大災難中的圣徒被提，那么他們將不可能繼續(xù)進行日常職任如種田和蓋造以及生子。36. 主再來后開始的對外邦人的審判 (太25:31-46) 表明得救的和未得救的還活在他們天然的身體中。如果主再來時他們已被提，這將不可能。37. If the translation took place in connection with the Second Coming to the earth, there would be no need of separating the sheep from the goats at a subsequent judgment, but the separation would have taken place in the very act of the translation of the believers before Christ actually sets up His throne on earth (Matt. 25:31).38. The judgment of Israel (Ezek. 20:34-38), which occurs subsequent to the Second Coming, indicates the necessity of regathering Israel. The separation of the saved from the unsaved in this judgment obviously takes place sometime after the Second Coming and would be unnecessary if the saved had previously been separated from the unsaved by translation.Contrast Between the Rapture and the Second Coming 39. At the time of the Rapture the saints meet Christ in the air, while at the Second Coming Christ returns to the Mount of Olives to meet the saints on earth.40. At the time of the Rapture the Mount of Olives is unchanged, while at the Second Coming it divides and a valley is formed to the east of Jerusalem (Zech. 14:4-5).41. At the Rapture living saints are translated, while no saints are translated in connection with the second coming of Christ to the earth.42. At the Rapture the saints go to heaven, while at the Second Coming to the earth the saints remain on the earth without translation.43. At the time of the Rapture the world is unjudged and continues in sin, while at the Second Coming the world is judged and righteousness is established on the earth.44. The translation of the church is pictured as a deliverance before the day of wrath, while the Second Coming is followed by the deliverance of those who have believed in Christ during the Tribulation.45. The Rapture is described as imminent, while the Second Coming is preceded by definite signs.46. The translation of living believers is a truth revealed only in the New Testament,