时代论与圣约神学对比 Dispensationalism- A Reformed Evalution
作者： Ligon Duncan；王一节译
因为表面上作犹太人的并不是犹太人，在肉身上表面的割礼也不是割礼。唯有在内心作犹太人的才是犹太人；割礼也是心里的，是靠着圣灵而不是靠着仪文。这样的人所受的称赞，不是从人来的，而是从 神来的。——《罗马书》2:28-29
For
he is not a Jew who is one outwardly; neither is circumcision that which is
outward in the flesh. But he is a Jew who is one inwardly; and circumcision is
that which is of the heart, by the Spirit, not by the letter; and his praise is
not from men, but from God.
时代论神学系统始于19世纪，从英国的约翰·纳尔逊·达秘（John Nelson Darby）和普利茅斯弟兄会运动开始。在美国则与司可福（C.I. Scoffield）的名字密不可分。时代论者在美国达拉斯建立了自己的神学院（Dallas Seminary），并多年来控制着一份神学期刊名字叫Bibliotheca Sacra，这份期刊几乎可以算作时代论的官方刊物。另外，时代论与圣经教会（Bible church）运动也是关系紧密。时代论神学本身并不支持或反对加尔文主义或亚米念主义。早期时代论者中有许多自称为加尔文主义者。但时代论神学系统与圣约神学对立。
The
system of dispensational theology is a Nineteenth Century phenomenon in the
history of the church. It is particularly associated with John Nelson Darby and
the Plymouth Brethren movement in Britain in the Nineteenth Century, and in
America, with the name C.I. Scoffield; Cyrus Ingersoll Scoffield...... The
dispensational movement created its own seminary in Dallas. And has for many
years had control of a very theological journal, called, Bibliotheca Sacra,
that has been sort of the official journal for Dispensationalism......
Dispensationalism is not necessary committed in and of itself, for or against
Calvinism and Arminianism. Earlier this century, for instance, you would have
found many people who would have identified themselves as Calvinists and
dispensationalists. And you would have found some who would have held basically
to an Arminian theological framework been dispensationalist......
Dispensationalists, of course, see their theological system to be in opposition
to Covenant Theology, or Federal Theology.
时代论神学DISPENSATIONAL THEOLOGY
圣约神学COVENANT THEOLOGY
1. 可能是亚米念主义或改版的加尔文主义。几乎都不是真正的五要点加尔文主义。
May
be Arminian or modified Calvinist. Almost never 5-point Calvinist.
1. 一直是加尔文主义，且一般是五要点的加尔文主义。
Always
Calvinist. Usually 5 point.
2. 强调“字面”解经。
Stresses
‘literal’ interpretation of the Bible.
2. 接受字面和象征性解经。
Accepts
both literal and figurative interpretation of the Bible.
3. 一般不接受“信心的类比”（analogy of faith，译注：即指“以经解经”）。
Usually
does not accept the idea of the ‘Analogy of Faith.’
3. 几乎总是接受“信心的类比”。
Almost
always accepts the idea of the ‘Analogy of Faith.’
4. “以色列”指的是字面意义上雅各血缘的后代。
‘Israel’
always means only the literal, physical descendants of Jacob.
4. “以色列”可以字面上指雅各血缘的后代，也可取象征意义，指属灵的以色列。具体意义取决于语境。
Israel’
may mean either literal, physical descendants of Jacob or the figurative,
spiritual Israel, depending on context.
5. 《加拉太书》6:1中的“上帝的以色列”单指以色列民族。
Israel
of God’ in Gal. 6:16 means physical Israel alone.
5. 《加拉太书》6:1中的“上帝的以色列”指属灵的以色列，与加3:29；罗2:28-29；腓3:3相呼应。
‘Israel
of God’ in Gal. 6:16 means spiritual Israel, parallel to Gal. 3:29, Rom.
2:28-29, 9:6, Phil. 3:3.
6. 上帝有两群子民，分别有两套计划：以色列（属地的）和教会（属天的）。
God
has 2 peoples with 2 separate destinies: Israel (earthly) and the Church
(heavenly).
6. 上帝一直只有一群子民，就是渐进发展的教会。
God
has always had only 1 people, the Church gradually developed.
7. 教会始于五旬节。
The
Church was born at Pentecost.
7. 教会始于旧约（参徒7:38）而在新约中得以完全实现。
The
Church began in the O.T. (Acts 7:38) and reached fulfillment in the N.T.
8. 旧约里没有关于教会的预言，教会一直是隐藏的奥秘直到新约时期。
The
Church was not prophesied as such in the O.T. but was a hidden mystery until
the N.T.
8. 旧约里有许多关于新约教会的预言。
There
are many O.T. prophecies of the N.T. Church.
9. 旧约里一切关于“以色列”的预言都是指字面意义上的“以色列民族”而不是教会。
All
O.T. prophecies for Israel are for literal Israel, not the Church.
9. 旧约中有一些预言是针对以色列民族，而有一些是指属灵的以色列，即教会。
Some
O.T. prophecies are for literal Israel, others are for spiritual Israel.
10. 上帝主要关心的是以色列民族。
God’s
main purpose in history is literal Israel.
10. 上帝主要关心的是基督，之后是他的教会。
God’s
main purpose in history is Christ and secondarily the Church.
11. 教会在上帝永恒的计划里只是一个插曲。
The
Church is a parenthesis in God’s program for the ages.
11. 教会是上帝永恒救赎计划的顶峰。
The
Church is the culmination of God’s saying purpose for the ages.
12. 亚伯拉罕之约的继承者只是以色列民族。
The
main heir to Abraham’s covenant was Isaac and literal Israel.
12. 亚伯拉罕之约的继承者是基督和属灵的以色列。
The
main heir to Abraham’s covenant was Christ and spiritual Israel.
13. 不存在三位一体之间永恒的救赎之约。
There
was no eternal Covenant of Redemption within the Trinity.
13. 三位一体之间存在永恒的救赎之约。
The
eternal Covenant of Redemption was within the Trinity to effect election.
14. 不存在亚当在伊甸园时行为之约。
There
was no Covenant of Works with Adam in the Garden of Eden.
14. 亚当作为一切后代的代表，上帝与他建立有条件的行为之约。
God
made a conditional Covenant of Works with Adam as representative for all his
posterity.
15. 亚当没有获得恩典之约。
There
was no Covenant of Grace concerning Adam.
15. 上帝与他在基督里的子民立定恩典之约，包括亚当。
God
made a Covenant of Grace with Christ and His people, including Adam
16. 在西奈山，以色列民太鲁莽的接受了上帝的约。
Israel
was rash to accept the Covenant at Mt. Sinai.
16. 在西奈山，以色列本来应该接受上帝的约。
Israel
was right to accept the Covenant at Mt. Sinai.
17. 《耶利米书》31:31-34所说的“新约”只是给以色列民族的，而不是指《路加福音》22:20里所说的新约。
The
‘New Covenant’ of Jer. 31:31- 34 is only for literal Israel and is not the New
Covenant of Lk. 22:20
17. 《耶利米书》31章和《路加福音》22章所说的“新约”正是同一个；根据《希伯来书》8章二者都是给属灵的以色列的。
The
‘New Covenant’ of Jer. 31 is the same as in Lk. 22; both are for spiritual
Israel according to Heb. 8.
18. 上帝在历史中的计划主要通过彼此不相关的时代阶段。
God’s
program in history is mainly through separate dispensations.
18. 上帝在历史中的计划主要通过彼此相关的圣约。
God’s
program in history is mainly through related covenants.
19. 有一些时代论者认为旧约圣徒是通过行为得救。
Some
Dispensationalists have said that O.T. sinners were saved by works.
19. 无人可以通过行为得救，得救唯独通过恩典。
No
man has ever been saved by works, but only by grace.
20. 大部分时代论者认为旧约时期的人得救是通过信心，但是他们所信的是所处时代阶段特别的启示，而这信心不包括相信弥赛亚担当他们的罪。
Most
Dispensationalists teach that men in the O.T. were saved by faith in a
revelation peculiar to their Dispensation, but this did not include faith in
the Messiah as their sin-bearer.
20. 所有得救的人都是因信基督担当他们罪而得救，这个启示在各世代渐进启示。
All
men who have ever been saved have been saved by faith in Christ as their
sin-bearer, which has been progressively revealed in every age.
21. 旧约时期的献祭不是福音或预表担当罪孽的弥赛亚。献祭只不过是献祭而已。
The
O.T. sacrifices were not recognized as the Gospel or types of the Messiah as
sin-bearer, but only seen as such in retrospect.
21. 旧约时期的信徒主要通过献祭的预表和预言，来相信担当他们罪孽的弥赛亚的福音。
O.T.
believers believed in the Gospel of Messiah as sin-bearer mainly by the
sacrifices as types and prophecies.
22. 圣灵只在恩典时代内住在信徒里面，而不是在旧约时期或被提之后。
The
Holy Spirit indwells only believers in the Dispensation of Grace, not O.T. and
not after the Rapture.
22. 圣灵在各个世代都内住在信徒里面，特别是在如今的新约时代，并且永远不会离开。
The
Holy Spirit has indwelt believers in all ages, especially in the present N.T.
era, and will not be withdrawn.
23. 耶稣曾给以色列国发出救恩的邀请，但因为以色列拒绝了它，因此被延迟了。
Jesus
made an offer of the literal Kingdom to Israel; since Israel rejected it, it is
postponed.
23. 耶稣只给属灵的国发出救恩的邀请，虽然以色列民族性的国家拒绝了它，但属灵的以色列接受了。
Jesus
made only an offer of the spiritual Kingdom, which was rejected by literal
Israel but has gradually been accepted by spiritual Israel.
24. 旧约信徒不在基督里，不属于基督的身体或基督的新娘。
O.T.
believers were not ‘in Christ,’ nor part of the Body or Bride of Christ
24. 各世代的信徒全部都在“基督里”，都属于基督的身体，基督的新娘。Believers in all ages are all ‘in Christ’ and part of the Body and Bride of Christ.
25. 律法被废除了。
The
Law has been abolished.
25. 律法有三重功用：约束社会上的罪恶；引导人们向基督；教导基督徒圣洁生活。礼仪律已经被废除；民事律除了普遍公正的意义之外也已经废除；但道德律继续存在。
The
Law has 3 uses: (1) to restrain sin in society, (2) to lead to Christ, (3) to
instruct Christians in godliness. The ceremonial laws have been abolished; the
civil laws have been abolished except for their general equity; the moral laws
continue.
26. 旧约时期的律法如果不重复出现在新约圣经里，便不再有效了。
O.T.
laws are no longer in effect unless repeated in the N.T.
26. 旧约时期的律法若没有在新约圣经里被废除就依旧有效。
O.T.
laws are still in effect unless abrogated in the N.T.
27. 千禧年是上帝的国度。时代论者全部都是前千禧年派，并且大部分都是灾前被提论者。
The
Millennium is the Kingdom of God. Dispensationalists are always Pre-Millennial
and usually Pre-Tribulational.
27. 教会是上帝的国度。圣约神学者一般都是无千禧年派，少数有前千禧年派或后千禧年派，极少有灾前被提论者。
The
Church is the Kingdom of God. Covenanters are usually Amillennial , sometimes
Pre-Millennial or Post-Millennial, rarely Pre-Tribulational.
28. 旧约的献祭行为将在千禧年时期恢复。
The
O.T. animal sacrifices will be restored in the Millennium.
28. 旧约的献祭系统在基督里被成全并永远废除了。
The
O.T. sacrifices were fulfilled and forever abolished in Christ.
29. 千禧年会成全亚伯拉罕之约。以色列将有复兴。
The
Millennium will fulfill the Covenant to Abraham. Israel has a future.
29. 基督成全了亚伯拉罕之约。有些圣约神学者相信以色列民族的复兴，但大部分不相信。
Christ
fulfilled the Covenant to Abraham. Some Covenanters believe in a future for
literal Israel, most don’t.
30. 大卫将在耶路撒冷坐在千禧年宝座上。
David
will sit on the Millennial throne in Jerusalem.
30. 唯有基督坐在宝座上。圣徒在基督权下治理。
Christ
alone sits on the throne. Saints rule under Him.