1551英翻中 (林前12課15章) Be wse about the resurrection 对复活有智慧 25/04/2026
親愛的主內訪友, 你們小時候有沒有害怕過黑暗, 當信主後, 心中有主耶穌, 深信祂復活了, 就沒有懼怕. 因為有祂活在我們的心裡. 所以对主耶穌基督复活的實存(reality)應有智慧. 編輯者一生信主耶穌, 祂活在我心裡, 所以四年苦讀台灣大學土木系, 還要照顧有精神病的大哥, 主供給一切 . 因祂活著, 必不害怕!
CHAPTER
12 BE WISE ABOUT THE RESURRECTION 1 Corinthians 15
第 12 章 对复活有智慧 1 哥林多前书 15
Corinth
was a Greek city, and the Greeks did not believe in the resurrection of the
dead. When Paul had preached at Athens 17:32 ).
Most Greek philosophers considered the human body a prison, and they welcomed
death as deliverance from bondage.
哥林多是希腊的一座城市，希腊人不相信死者复活。当保罗在雅典传道并宣布基督复活的事实时，他的一些听众实际上嘲笑他（使徒行传 17:32）。大多数希腊哲学家认为人体是监狱，他们欢迎死亡作为从束缚中的解脱。
This
skeptical attitude had somehow invaded the church, and Paul had to face it
head-on. The truth of the resurrection had doctrinal and practical implications
for life that were too important to ignore. Paul dealt with the subject by
answering four basic questions.
这种怀疑的态度不知何故侵入了教会，保罗不得不直面它。复活的真理对生命具有重要的教义和实际意义，不容忽视。保罗通过回答四个基本问题来处理这个主题。
1. Are the Dead
Raised? (15:1–19)
1. 死人复活了吗？ (15:1-19)
It is
important to note that the believers at Corinth
值得注意的是，哥林多的信徒确实相信耶稣基督的复活。所以保罗以这个基本真理开始了他的论证。他提出了三个证据来向他的读者保证耶稣基督确实已经从死里复活了。
Proof
#1—their salvation (vv. 1–2). Paul had come to Corinth and preached the message
of the gospel, and their faith had transformed their lives. But an integral
part of the gospel message was the fact of Christ’s resurrection. After all, a
dead Savior cannot save anybody. Paul’s readers had received the Word, trusted
Christ, been saved, and were now standing on that Word as the assurance of
their salvation. The fact that they were standing firm was proof that their
faith was genuine and not empty.
证据#1——他们的救恩（1-2 节）。保罗来到哥林多传讲福音的信息，他们的信仰改变了他们的生活。但福音信息的一个组成部分是基督复活的事实。毕竟，一个死去的救主无法拯救任何人。保罗的读者已经领受了神的话，相信了基督，得救了，现在站在神的话作为他们得救的保证。他们站立得稳的事实证明他们的信仰是真实的，不是空洞的。
Proof
#2—the Old Testament Scriptures (vv. 3–4). First of all means “of first
importance.” The gospel is the most important message that the church ever
proclaims. While it is good to be involved in social action and the betterment
of mankind, there is no reason why these ministries should preempt the gospel.
“Christ died … He was buried … He rose again … He was seen” are the basic
historical facts on which the gospel stands (1 Cor. 15:3–5). “Christ died for
our sins” (author’s italics) is the theological explanation of the historical
facts. Many people were crucified by the Romans, but only one “victim” ever
died for the sins of the world.
证明#2——旧约圣经（3-4节）。首先的意思是“最重要的”。福音是教会所宣讲的最重要的信息。虽然参与社会行动和造福人类是件好事，但这些事工没有理由抢占福音。 “基督死了……他被埋葬了……他又复活了……他被看见了”是福音所依据的基本历史事实（林前 15:3-5）。 “基督为我们的罪而死”（作者斜体）是对历史事实的神学解释。许多人被罗马人钉死在十字架上，但只有一个“受害者”为世人的罪而死。
When
Paul wrote “according to the Scriptures” (1 Cor. 15:3) he was referring to the
Old Testament Scriptures. Much of the sacrificial system in the Old Testament
pointed to the sacrifice of Christ as our substitute and Savior. The annual day
of Atonement (Lev. 16) and prophecies like Isaiah 53 would also come to mind.
当保罗写“根据圣经”（林前 15:3）时，他指的是旧约圣经。旧约中的许多祭祀制度都指向基督作为我们的替代品和救主的牺牲。每年的赎罪日（利未记 16 章）和以赛亚书 53 章这样的预言也会浮现在脑海中。
But
where does the Old Testament declare His resurrection on the third day? Jesus
pointed to the experience of Jonah (Matt. 12:38 –41). Paul also com[1]pared Christ’s
resurrection to the “firstfruits,” and the firstfruits were presented to God on
the day following the Sabbath after Passover (Lev. 23:9–14; 1 Cor. 15:23 ). Since the Sabbath must
always be the seventh day, the day after Sabbath must be the first day of the
week, or Sunday, the day of our Lord’s resurrection. This covers three days on
the Jewish calendar. Apart from the Feast of Firstfruits, there were other
prophe[1]cies
of Messiah’s resurrection in the Old Testament: Psalm 16:8–11 (see Acts 2:25 –28); Psalm 22:22ff. (see Heb. 2:12 ); Isaiah 53:10–12; and Psalm
2:7 (see Acts 13:32 –33).
但旧约在哪里宣告祂第三天复活？耶稣指出了约拿的经历（马太福音 12：38-41）。保罗还将基督的复活比作“初熟的果子”，并在逾越节后的安息日之后的第二天将初熟的果子献给上帝（利未记 23:9-14；林前 15:23）。既然安息日必须永远是第七天，那么安息日之后的第二天就必须是一周的第一天，或星期日，即我们主复活的日子。这涵盖了犹太历法上的三天。除了初熟节，旧约中还有其他关于弥赛亚复活的预言：诗篇 16：8-11（见使徒行传 2：25-28）；诗篇 22:22ff。 （见希伯来书 2:12）；以赛亚书 53：10-12；和诗篇 2:7（见使徒行传 13:32-33）。
Proof
#3—Christ was seen by witnesses (vv. 5–11). On the cross, Jesus was exposed to
the eyes of unbelievers; but after the resurrection, He was seen by believers
who could be witnesses of His resurrection (Acts 1:22 ; 2:32 ;
3:15 ; 5:32 ). Peter saw Him and so did the disciples
collectively. James was a half-brother of the Lord who became a believer after
the Lord appeared to him (John 7:5; Acts 1:14 ).
The five hun[1]dred
plus brethren all saw Him at the same time (1 Cor. 15:6), so it could not have
been a hallucination or a deception. This event may have been just before His
ascension (Matt. 28:16ff.).
证明#3——见证人看见了基督（5-11 节）。在十字架上，耶稣暴露在非信徒的眼前；但在复活之后，可以见证他复活的信徒看到了他（使徒行传 1:22；2:32；3:15；5:32）。彼得看见了祂，门徒们也一起看见了。雅各是主的同父异母兄弟，在主向他显现后成为信徒（约翰福音 7：5；使徒行传 1：14）。五百多名弟兄都同时看到了他（林前 15:6），所以这不可能是幻觉或欺骗。这件事可能发生在他升天之前（马太福音 28:16ff.）。
But one
of the greatest witnesses of the resurrection was Paul himself, for as an
unbeliever he was soundly convinced that Jesus was dead. The radical change in
his life—a change that brought him perse[1]cution and
suffering—is certainly evidence that the Lord had indeed been raised from the
dead. Paul made it clear that his salvation was purely an act of God’s grace;
but that grace worked in and through him as he served the Lord. “Born out of
due time” probably refers to the future salvation of Israel 12:10 —13:6;
1 Tim. 1:16 ).
但复活最伟大的见证人之一是保罗本人，因为作为一个非信徒，他完全相信耶稣已经死了。他的生命发生了根本性的改变——这种改变给他带来了逼迫和痛苦——这无疑证明了主确实已经从死里复活了。保罗明确表示，他的得救纯粹是上帝恩典的作为。但当他侍奉主时，这种恩典在他里面并通过他起作用。 “生于不合时宜”可能是指以色列未来得救，他们像保罗一样，在荣耀中看到弥赛亚（亚 12:10-13:6；提前 1:16）。
At this
point, Paul’s readers would say, “Yes, we agree that Jesus was raised from the
dead.” Then Paul would reply, “If you believe that, then you must believe in
the resurrection of all the dead!” Christ came as a man, truly human, and
experienced all that we experience, except that He never sinned. If there is no
resurrection, then Christ was not raised. If He was not raised, there is no
gospel to preach. If there is no gospel, then you have believed in vain and you
are still in your sins! If there is no resurrection, then believers who have
died have no hope. We shall never see them again!
在这一点上，保罗的读者会说：“是的，我们同意耶稣从死里复活。”然后保罗会回答说：“如果你相信这一点，那么你必须相信所有死者的复活！”基督以人的身份降临，真正的人，经历了我们所经历的一切，除了他从未犯罪。如果没有复活，那么基督就没有复活。如果他没有复活，就没有福音可传。如果没有福音，那你就信了，你还在罪中！如果没有复活，那么死去的信徒就没有希望了。我们再也见不到他们了！
The
conclusion is obvious: Why be a Christian if we have only suffering in this
life and no future glory to anticipate? (In 1 Cor. 15:29–34, Paul expanded this
idea.) The resurrection is not just important; it is “of first importance,”
because all that we believe hinges on it.
结论很明显：如果我们今生只有苦难，没有未来的荣耀可以期待，为什么还要成为基督徒？ （在哥林多前书 15:29-34 中，保罗扩展了这个想法。）复活不仅重要，而且重要。它是“最重要的”，因为我们所相信的一切都取决于它。
2. When Are the Dead
Raised? (15:20–28)
2. 死者何时复活？ （15:20-28）
Paul
used three images to answer this question.
保罗用三张图片来回答这个问题。
(1) Firstfruits (vv.
20, 23). We have already noted this reference to the Old Testament feast (Lev.
23:9–14). As the Lamb of God, Jesus died on Passover. As the sheaf of
firstfruits, He arose from the dead three days later on the first day of the
week. When the priest waved the sheaf of the firstfruits before the Lord, it
was a sign that the entire harvest belonged to Him. When Jesus was raised from
the dead, it was God’s assurance to us that we shall also be raised one day as
part of that future harvest. To believers, death is only “sleep.” The body
sleeps, but the soul is at home with the Lord (2 Cor. 5:1–8; Phil. 1:21 –23). At the resurrection, the
body will be “awakened” and glorified.
(1) 初熟的果子（20、23 节）。我们已经注意到这里提到旧约的筵席（利未记 23:9-14）。作为神的羔羊，耶稣在逾越节死去。作为一捆初熟的果子，祂在三天后的一周的第一天从死里复活。当祭司在主面前挥动初熟的那捆时，这表明整个收成都属于他。当耶稣从死里复活时，上帝向我们保证，我们有一天也会复活，作为未来收获的一部分。对信徒来说，死亡只是“睡觉”。身体在睡觉，但灵魂与主同在（2 Cor. 5:1-8; Phil. 1:21-23）。在复活时，身体将被“唤醒”并得荣耀。
(1) Adam (vv. 21–22).
Paul saw in Adam a type of Jesus Christ by the way of contrast (see also Rom. 5:12 –21). The first Adam was made
from the earth, but the Last Adam (Christ, 1 Cor. 15:45 –47) came from heaven. The first Adam
disobeyed God and brought sin and death into the world, but the Last Adam
obeyed the Father and brought righteousness and life.
(1) 亚当（21-22 节）。通过对比，保罗在亚当身上看到了耶稣基督的预表（另见罗马书 5：12-21）。第一个亚当是由地球创造的，但最后一个亚当（基督，林前 15:45-47）来自天上。第一个亚当违背了神，将罪和死亡带入了世界，但末后的亚当顺服了天父，带来了公义和生命。
The
word order in 1 Corinthians 15:23
originally referred to military rank. God has an order,
a sequence, in the resurrection. Passages like John 5:25–29 and Revelation 20
indicate that there is no such thing taught in Scripture as a “general
resurrection.” When Jesus Christ returns in the air, He will take His church to
heaven and at that time raise from the dead all who have trusted Him and have
died in the faith (1 Thess. 4:13–18). Jesus called this “the resurrection of
life” (John 5:29). When Jesus returns to the earth in judg[1]ment,
then the lost will be raised in “the resurrection of damnation” (John 5:29 ; Rev. 20:11–15). Nobody in the
first resurrection will be lost, but nobody in the second resurrection will be
saved.
哥林多前书 15:23 中的词序最初是指军衔。神在复活中有一个次序，一个顺序。约翰福音 5：25-29 和启示录 20 等经文表明，圣经中并没有“普遍复活”这样的教导。当耶稣基督在空中返回时，他会将他的教会带到天堂，届时所有信任他并因信仰而死的人都从死里复活（帖撒罗尼迦前书 4:13-18）。耶稣称之为“生命的复活”（约翰福音 5:29）。当耶稣在审判中返回地球时，失丧的人将在“诅咒的复活”中复活（约翰福音 5:29；启示录 20:11-15）。在第一次复活中没有人会迷失，但在第二次复活中没有人会得救。
(3) The kingdom (vv.
24–28). When Jesus Christ comes to the earth to judge, He will banish sin for a
thousand years and establish His kingdom (Rev. 20:1–6). Believers will reign
with Him and share His glory and authority. This kingdom, prophesied in the Old
Testament, is called “the millennium” by prophetic teachers. The word comes
from the Latin: mille—thou[1]sand,
annum—year.
(3) 国度（24-28 节）。当耶稣基督来到世上审判时，他将在一千年内驱逐罪恶并建立他的国度（启示录 20:1-6）。信徒将与祂一同掌权，分享祂的荣耀和权柄。旧约预言的这个王国被预言家称为“千禧年”。这个词来自拉丁语：mille——thou sand，annum——年。
But
even after the millennium, there will be one final rebellion against God (Rev.
20:7–10), which Jesus Christ will put down by His power. The lost will then be
raised, judged, and cast into the lake of fire. Then death itself shall be cast
into hell, and the last enemy shall be destroyed. Jesus Christ will have put
all things under His feet! He will then turn the kingdom over to the Father and
then the eternal state—the new heavens and new earth—shall be ushered in (Rev.
21—22).
但即使在千禧年之后，也会有最后一次反叛上帝（启示录 20:7-10），耶稣基督会用他的力量平息这件事。然后，失丧的人将被复活、审判，并被扔进火湖。然后死亡本身将被投入地狱，最后的敌人将被消灭。耶稣基督将把一切都放在他的脚下！然后他将国度交给父，然后永恒的状态——新天新地——将被引入（启示录 21-22）。
Good
and godly students of the Word have not always agreed on the details of God’s
prophetic pro[1]gram,
but the major truths seem to be clear. Jesus Christ reigns in heaven today, and
all authority is “under his feet” (Ps. 110; Eph. 1:15–23). Satan and man are
still able to exercise choice, but God is sovereignly in control. Jesus Christ
is enthroned in heaven today (Ps. 2). The resurrection of the saved has not yet
taken place, nor the resurrection of the lost (2 Tim. 2:17 –18).
好的和敬虔的圣经学生并不总是同意上帝预言计划的细节，但主要的真理似乎很清楚。耶稣基督今天在天上掌权，所有的权柄都在“他的脚下”（诗篇 110；弗 1:15-23）。撒但和人仍然能够行使选择权，但神在主权中掌权。耶稣基督今天在天上登基（诗 2）。得救者的复活尚未发生，失丧者的复活也尚未发生（2 Tim. 2:17-18）。
The
resurrection of the human body is a future event that has compelling
implications for our personal lives. If the resurrection is not true, then we
can forget about the future and live as we please! But the resurrection is
true! Jesus is coming again! Even if we die before He comes, we shall be raised
at His coming and stand before Him in a glorified body.
人体的复活是对我们个人生活具有重要意义的未来事件。如果复活不是真的，那我们就可以忘记未来，随心所欲地生活！但复活是真的！耶稣又来了！即使我们在他来之前就死了，我们也会在他来的时候复活，并以荣耀的身体站在他面前。
When
will Jesus Christ return for His church? Nobody knows; but when it occurs, it
will be “in a moment, in the twinkling of an eye” (1 Cor. 15:52 ). It behooves us to be ready (1 John 2:28 —3:3).
耶稣基督什么时候再来他的教会？没人知道;但当它发生时，它将是“转眼之间，转眼之间”（林前 15:52）。我们理应做好准备（约翰一书 2:28-3:3）。
3. Why Are the Dead
Raised? (15:29–34, 49–58)
3. 为什么死人复活？ (15:29-34, 49-58)
Paul
cited four areas of Christian experience that are touched by the fact of the
resurrection.
保罗列举了四个受复活事实所触动的基督徒经历。
(1) Evangelism (v. 29).
What does it mean to be “bap[1]tized
for the dead”? Some take this to mean “proxy baptism,” where a believer is
baptized on behalf of a dead relative; but we find no such teaching in the New
Testament. In the second century, there were some heretical groups that
practiced “vicarious baptism,” but the church at large has never accepted the
practice. To begin with, salvation is a personal matter that each must decide for
himself; and, second, nobody needs to be baptized to be saved.
(1) 传福音（第 29 节）。 “为死人受洗”是什么意思？有些人认为这意味着“代理洗礼”，即信徒代表死去的亲属受洗；但我们在新约中找不到这样的教导。公元二世纪，有一些异端团体实行“代洗”，但整个教会从未接受过这种做法。首先，救恩是个人的事情，每个人都必须自己决定。其次，没有人需要受洗才能得救。
The
phrase probably means “baptized to take the place of those who have died.” In
other words, if there is no resurrection, why bother to witness and win others
to Christ? Why reach sinners who are then baptized and take the place of those
who have died? If the Christian life is only a “dead-end street,” get off of
it!
这句话的意思可能是“受洗代替死去的人”。换句话说，如果没有复活，为什么还要费心去见证和赢得他人归向基督呢？为什么要接触那些受洗的罪人，代替那些已经死去的人？如果基督徒的生活只是一条“死胡同”，那就离开吧！
Each
responsible person on earth will share in either the resurrection of life and
go to heaven, or the resurrection of judgment and go to hell (John 5:28–29). We
weep for believers who have died, but we ought also to weep for unbelievers who
still have opportunity to be saved! The reality of the resurrection is a
motivation for evangelism.
地球上的每个负责任的人要么分享生命的复活并上天堂，要么分享审判的复活并下地狱（约翰福音 5：28-29）。我们为死去的信徒哭泣，但我们也应该为还有机会得救的非信徒哭泣！复活的现实是传福音的动力。
(2) Suffering (vv.
30–32). I die daily does not refer to “dying to self,” as in Romans 6, but to
the physical dangers Paul faced as a servant of Christ (2 Cor. 4:8— 5:10 ; 11:23 –28). He was in constant jeopardy from his enemies
and on more than one occasion had been close to death. Why endure suffering and
danger if death ends it all? “Let us eat and drink, for tomorrow we shall die”
(Isa. 22:13 ).
(2) 受苦（30-32 节）。我每天死去并不是指罗马书第 6 章中所说的“向自我死”，而是指保罗作为基督的仆人所面临的身体危险（林后 4:8- 5:10；11:23-28）。他不断受到敌人的威胁，不止一次濒临死亡。如果死亡结束了一切，为什么还要忍受痛苦和危险？ “我们吃喝吧，因为明天我们会死”（赛 22:13）。
What we
do in the body in this life comes up for review at the judgment seat of Christ
(2 Cor. 5:10 ). God deals
with the whole person, not just with the “soul.” The body shares in salvation
(Rom. 8:18 –23). The
suffering endured in the body will result in glory at the resurrection (2 Cor.
4:7–18). If there is no future for the body, then why suffer and die for the
cause of Christ?
我们今生在身体上所做的事会在基督的审判台上得到审查（林后 5:10）。上帝与整个人打交道，而不仅仅是“灵魂”。身体分享救恩（罗 8:18-23）。身体所承受的苦难将在复活时带来荣耀（林后 4:7-18）。如果身体没有未来，那为什么要为基督的事业受苦而死呢？
(3) Separation from sin
(vv. 33–34). If there is no resurrection, then what we do with our bodies will
have no bearing on our future. Immorality was a way of life in Corinth temple
of God 6:14 —7:1). To fellowship with the “unfruitful works of
darkness” (Eph. 5:6–17) is only to corrupt God’s temple.
(3) 与罪分离（33-34 节）。如果没有复活，那么我们对身体的所作所为对我们的未来没有任何影响。不道德是哥林多的一种生活方式，一些信徒拒绝复活，以使他们的罪合理化。 “邪恶的伙伴败坏了良好的道德”是希腊诗人米南德的名言，保罗的读者无疑很熟悉这句话。信徒的身体是神的殿，必须与世人的罪隔绝（林后 6:14-7:1）。与“黑暗的不结果子”（弗 5:6-17）相交只会败坏上帝的圣殿。
It was
time for the Corinthians to wake up and clean up (see 1 Thess. 5:4–11). The
believer who is compromising with sin has no witness to the lost around him,
those who “have not the knowledge of God.” What a shameful thing to be
selfishly living in sin while multitudes die without Christ!
现在是哥林多人起床和清理的时候了（见帖前 5：4-11）。向罪妥协的信徒没有见证他周围的迷失者，即那些“不认识上帝”的人。自私地活在罪中，而许多人没有基督而死，这是多么可耻的事！
(4) Death (vv. 49–57).
The heavenly kingdom is not made for the kind of bodies we now have, bodies of
flesh and blood. So when Jesus returns, the bodies of living believers will
instantly be transformed to be like His body (1 John 3:1–3), and the dead
believers shallbe raised with new glorified bodies. Our new bodies will not be
subject to decay or death.
(4) 死亡（49-57 节）。天国不是为我们现在拥有的那种身体而造的，有血有肉的身体。因此，当耶稣再来时，活着的信徒的身体会立即转变为像他的身体（约翰一书 3:1-3），而死去的信徒也会以新的荣耀身体复活。我们的新身体不会腐烂或死亡。
Sigmund
Freud, the founder of psychiatry, wrote, “And finally there is the painful
riddle of death, for which no remedy at all has yet been found, nor probably
ever will be.” Christians have victory in death and over death! Why? Because of
the victory of Jesus Christ in His own resurrection. Jesus said, “Because I
live, ye shall also” (John 14:19 ).
精神病学的创始人西格蒙德·弗洛伊德写道：“最后是痛苦的死亡之谜，至今还没有找到任何补救办法，而且很可能永远也不会找到。”基督徒战胜了死亡，战胜了死亡！为什么？因为耶稣基督在他自己的复活中得胜。耶稣说：“因为我活着，你们也要”（约翰福音 14:19）。
Sin,
death, and the law go together. The law reveals sin, and the “wages of sin is
death” (Rom. 6:23 ). Jesus
bore our sins on the cross (1 Peter 2:24 ),
and also bore the curse of the law (Gal. 3:13 ).
It is through Him that we have this victory, and we share the victory today.
The literal translation of 1 Corinthians 15:57
is, “But thanks be to God who keeps on giving us the victory through our Lord
Jesus Christ.” We experience “the power of his resurrection” in our lives as we
yield to Him (Phil. 3:10 ).
罪、死亡和律法并存。律法显明了罪，“罪的工价就是死”（罗 6:23）。耶稣在十字架上担当了我们的罪（彼得前书 2:24），也担当了律法的咒诅（加拉太书 3:13）。正是通过他，我们才有了这个胜利，并且我们今天分享了这个胜利。哥林多前书 15:57 的字面翻译是，“但感谢上帝，他不断通过我们的主耶稣基督使我们得胜。”当我们顺服他时，我们会在生活中体验到“他复活的大能”（腓立比书 3:10）。
First
Corinthians 15:58 is
Paul’s hymn of praise to the Lord, as well as his closing admonition to the
church. Because of the assurance of Christ’s victory over death, we know that
nothing we do for Him will ever be wasted or lost. We can be steadfast in our
service, unmovable in suffering, abounding in ministry to others, because we
know our labor is not in vain.
哥林多前书 15:58 是保罗赞美主的赞美诗，也是他对教会的最后告诫。由于基督战胜死亡的保证，我们知道我们为他所做的任何事情都不会浪费或丢失。我们可以坚定地服务，在苦难中不动摇，大量服事他人，因为我们知道我们的努力不会白费。
First
Corinthians 15:58 is the
answer to Ecclesiastes, where thirty-eight times Solomon used the sad word
vanity. “Vanity of vanities, all is vanity!” wept Solomon; but Paul sang a song
of victory!
哥林多前书 15:58 是对传道书的回答，其中所罗门三十八次使用了可悲的词虚空。 “虚荣中的虚荣，一切都是虚荣！”所罗门哭泣；但保罗唱了一首胜利之歌！
4. How Are the Dead
Raised? (15:35–48)
4. 死人是如何复活的？ （15:35-48）
Being
philosophers, the Greeks reasoned that the resurrection of the human body was
an impossibility. After all, when the body turned to dust, it became soil from
which other bodies derived nourishment. In short, the food that we eat is a
part of the elements of the bodies of generations long gone. When the body of
the founder of Rhode Island
作为哲学家，希腊人认为人体的复活是不可能的。毕竟，当身体化为尘土时，它就变成了其他身体从中获取营养的土壤。简而言之，我们吃的食物是几代人身体的一部分。当罗德岛创始人罗杰威廉姆斯的尸体被挖掘出来时，人们发现附近一棵苹果树的根已经从棺材里长出来了。在某种程度上，吃苹果的人分了他的身体。那么，在复活时，谁将拥有各种元素？
Paul’s
reply to this kind of reasoning was very blunt: “You fool!” Then he made the
important point that res[1]urrection
is not reconstruction. Nowhere does the Bible teach that, at the resurrection,
God will “put together the pieces” and return to us our former bodies. There is
continuity (it is our body), but there is not identity (it is not the same
body).
保罗对这种推理的回答很直截了当：“你这个傻瓜！”然后他提出了重要的一点，即复活不是重建。圣经没有任何地方教导说，在复活时，上帝会“把碎片拼凑起来”，并把我们从前的身体归还给我们。有连续性（它是我们的身体），但没有同一性（它不是同一个身体）。
Paul
knew that such miracles cannot be explained, so he used three analogies to make
the doctrine clear.
保罗知道这样的神迹是无法解释的，所以他用三个比喻来说明教义。
(1) Seeds (vv. 35–38,
42–48). When you sow seed, you do not expect that same seed to come up at the
harvest. The seed dies, but from that death there comes life. (See John
12:23–28 for our Lord’s use of this same analogy.) You may sow a few grains of
wheat, but you will have many grains when the plant matures. Are they the same
grains that were planted? No, but there is still continuity. You do not sow
wheat and harvest barley.
(1) 种子（35-38、42-48 节）。当你播种时，你不会期望同样的种子会在收获时出现。种子死了，但从那个死里就有了生命。 （见约翰福音 12 ：23-28，我们的主使用了同样的比喻。）你可以播种几粒小麦，但当植物成熟时，你会长出许多麦粒。它们与种植的谷物相同吗？不，但仍有连续性。你不播种小麦和收割大麦。
Furthermore,
what comes up at the harvest is usually more beautiful than what was planted.
This is especially true of tulips. Few things are as ugly as a tulip bulb, yet
it produces a beautiful flower. If at the resurrection, all God did was to put
us back together again, there would be no improvement. Furthermore, flesh and
blood cannot inherit God’s kingdom. The only way we can enjoy the glory of
heaven is to have a body suited to that environment.
此外，收获时出现的通常比种植的更美丽。郁金香尤其如此。很少有东西像郁金香球茎那样丑陋，但它却能开出美丽的花朵。如果在复活时，上帝所做的只是让我们重新在一起，那就不会有任何改善。而且，血肉之躯不能承受神的国度。我们享受天国荣耀的唯一方法，就是拥有适合那种环境的身体。
Paul discussed
the details of this marvelous change in 1 Corinthians 15:42–48. The body is
sown (in burial) in corruption, because it is going to decay; but it is raised
with such a nature that it cannot decay. There is no decay or death in heaven.
It is buried in humility (in spite of the cosmetic skill of the mortician); but
it is raised in glory. In burial, the body is weak; but in resurrection, the
body has power. We shall be like Jesus Christ!
保罗在哥林多前书 15：42-48 中讨论了这一奇妙变化的细节。尸体被（埋葬）腐烂，因为它会腐烂；但它以一种不会腐烂的性质生长。天堂里没有腐烂或死亡。它被埋葬在谦卑中（尽管殡葬师的美容技巧）；但它在荣耀中复活。埋葬时，身体虚弱；但在复活里，身体有能力。我们会像耶稣基督一样！
Today,
we have a “natural body,” that is, a body suited to an earthly environment. We
received this body from our first parent, Adam: he was made of dust, and so are
we (Gen. 2:7). But the resurrection body is suited to a spiritual environment.
In His resurrection body, Jesus was able to move quickly from place to place,
and even walk through locked doors; yet He was also able to eat food, and His
disciples were able to touch Him and feel Him (Luke 24:33–43; John 20:19–29).
今天，我们有一个“天然的身体”，即适合地球环境的身体。我们从我们的始祖亚当那里得到了这个身体：他是用尘土造的，我们也是（创 2:7）。但是复活的身体适合精神环境。在他复活的身体里，耶稣能够快速地从一个地方移动到另一个地方，甚至可以穿过锁着的门；然而他也能吃东西，他的门徒也能摸着他，摸着他（路加福音 24：33-43；约翰福音 20：19-29）。
The
point Paul was making was simply this: The resurrection body completes the work
of redemption and gives to us the image of the Savior. We are made in the image
of God as far as personality is concerned, but in the image of Adam as far as
the body is
concerned.
One day we shall bear the image of the Savior when we share in His glory.
保罗的意思很简单：复活的身体完成了救赎的工作，给了我们救主的形象。就人格而言，我们是按照上帝的形象造的，但就身体而言，我们是按照亚当的形象造的。
担心的。有一天，当我们分享救主的荣耀时，我们会带着他的形象。
First
Corinthians 15:46 states
an important biblical principle: first the “natural” (earthly), and then the
“spiritual” (heavenly). The first birth gives us that which is natural, but the
second birth gives us that which is spiritual. God rejects the first birth, the
natural, and says, “You must be born again!” He rejected Cain and chose Abel.
He rejected Abraham’s firstborn, Ishmael, and chose Isaac, the second-born. He
rejected Esau and chose Jacob. If we depend on our first birth, we shall be
condemned forever; but if we experience the new birth, we shall be blessed
forever.
哥林多前书 15:46 陈述了一个重要的圣经原则：首先是“自然的”（地上的），然后是“属灵的”（天上的）。第一次出生给了我们自然的东西，但第二次出生给了我们属灵的东西。上帝拒绝第一次出生，自然，并说，“你必须重生！”他拒绝了该隐，选择了亚伯。他拒绝了亚伯拉罕的长子以实玛利，选择了次子以撒。他拒绝了以扫，选择了雅各。如果我们依赖第一次出生，我们将永远受到谴责；但如果我们经历重生，我们将永远蒙福。
(2) Flesh (v. 39). Paul
anticipated here the discovery of science that the cell structure of different
kinds of ani[1]mals
is different; and therefore, you cannot breed various species indiscriminately.
The human body has a nature of one kind, while animals, birds, and fish have
their own particular kind of flesh. The conclusion is this: If God is able to
make different kinds of bodies for men, animals, birds, and fish, why can He
not make a different kind of body for us at the resurrection? (Pet lovers take
note: Paul did not teach here that 1 Corinthians 15 animals will be resurrected. He only used them as an example.)
2) 肉体（第 39 节）。保罗在这里预见到不同种类动物的细胞结构不同的科学发现；因此，您不能胡乱繁殖各种物种。人体有一种性质，而动物、鸟类和鱼类则有其独特的肉体。结论是这样的：如果上帝能够为人、动物、鸟类和鱼类造出不同的身体，为什么他不能在复活时为我们造出不同的身体呢？ （宠物爱好者请注意：保罗在这里没有教导哥林多前书 15 只动物会复活。他只是以它们为例。）
(3) Heavenly bodies
(vv. 40–41). Not only are there earthly bodies, but there are also heavenly
bodies; and they differ from one another. In fact, the heavenly bod[1]ies
differ from each other in glory as far as the human eye is concerned. Paul is
suggesting here that believer may differ from believer in glory, even though
all Christians will have glorified bodies. Every cup in heaven will be filled,
but some cups will be bigger than others, because of the faithfulness and
sacrifice of those saints when they were on earth.
(3) 天体（40-41 节）。不仅有地上的身体，还有天上的身体；它们彼此不同。事实上，就人眼而言，天体在荣耀上彼此不同。保罗在这里暗示信徒在荣耀上可能与信徒不同，尽管所有的基督徒都会有荣耀的身体。天上的每一个杯子都会被装满，但有些杯子会比其他杯子大，因为这些圣徒在地上时的忠诚和牺牲。
These
illustrations may not answer every question that we have about the resurrection
body, but they do give us the assurances that we need. God will give to us a
glorified body suited to the new life in heaven. It will be as unlike our
present body in quality as the glory of the sun is unlike a mushroom in the
cellar. We will use this new body to serve and glorify God for all eternity.
这些例证可能无法回答我们关于复活身体的所有问题，但它们确实给了我们所需的保证。上帝会赐给我们一个荣耀的身体，适合在天上的新生活。它在质量上与我们现在的身体不同，就像太阳的荣耀与地窖里的蘑菇不同。我们将使用这个新的身体来服务和荣耀上帝，直到永远。
We must
remember that this discussion was not written by Paul merely to satisfy the
curiosity of believers. He had some practical points to get across, and he made
them very clear in 1 Corinthians 15:29–34. If we really believe in the
resurrection of the body, then we will use our bodies today to the glory of God
(1 Cor. 6:9–14).
我们必须记住，保罗写这个讨论并不是为了满足信徒的好奇心。他有一些实际的要点要传达，他在哥林多前书 15：29-34 中非常清楚地说明了这些要点。如果我们真的相信身体的复活，那么我们今天将使用我们的身体来荣耀上帝（林前 6:9-14）。
Finally,
the lost will be given bodies suited to their environment in hell. They will
suffer forever in dark[1]ness
and pain (Matt. 25:41; 2 Thess. 1:7–10; Rev. 20:11–15). It behooves us who are
saved to seek to rescue them from judgment! “Knowing therefore the terror of
the Lord, we persuade men” (2 Cor. 5:11 ).
最后，迷途者将获得适合他们在地狱环境中的身体。他们将永远在黑暗和痛苦中受苦（马太福音 25:41；帖撒罗尼迦后书 1:7-10；启 20:11-15）。我们得救的人理应设法将他们从审判中拯救出来！ “因此知道主的恐怖，我们说服人”（2 Cor. 5:11）。
If you
have never trusted the Savior, do so now— before it is too late!
如果你从来没有相信过救主，现在就相信——以免为时已晚！
CHAPTER
12 BE WISE ABOUT THE RESURRECTION 1 Corinthians 15
第 12 章 对复活有智慧 1 哥林多前书 15
Corinth
was a Greek city, and the Greeks did not believe in the resurrection of the
dead. When Paul had preached at Athens 17:32 ).
Most Greek philosophers considered the human body a prison, and they welcomed
death as deliverance from bondage.
哥林多是希腊的一座城市，希腊人不相信死者复活。当保罗在雅典传道并宣布基督复活的事实时，他的一些听众实际上嘲笑他（使徒行传 17:32）。大多数希腊哲学家认为人体是监狱，他们欢迎死亡作为从束缚中的解脱。
This
skeptical attitude had somehow invaded the church, and Paul had to face it
head-on. The truth of the resurrection had doctrinal and practical implications
for life that were too important to ignore. Paul dealt with the subject by
answering four basic questions.
这种怀疑的态度不知何故侵入了教会，保罗不得不直面它。复活的真理对生命具有重要的教义和实际意义，不容忽视。保罗通过回答四个基本问题来处理这个主题。
1. Are the Dead
Raised? (15:1–19)
1. 死人复活了吗？ (15:1-19)
It is
important to note that the believers at Corinth
值得注意的是，哥林多的信徒确实相信耶稣基督的复活。所以保罗以这个基本真理开始了他的论证。他提出了三个证据来向他的读者保证耶稣基督确实已经从死里复活了。
Proof
#1—their salvation (vv. 1–2). Paul had come to Corinth and preached the message
of the gospel, and their faith had transformed their lives. But an integral
part of the gospel message was the fact of Christ’s resurrection. After all, a
dead Savior cannot save anybody. Paul’s readers had received the Word, trusted
Christ, been saved, and were now standing on that Word as the assurance of
their salvation. The fact that they were standing firm was proof that their
faith was genuine and not empty.
证据#1——他们的救恩（1-2 节）。保罗来到哥林多传讲福音的信息，他们的信仰改变了他们的生活。但福音信息的一个组成部分是基督复活的事实。毕竟，一个死去的救主无法拯救任何人。保罗的读者已经领受了神的话，相信了基督，得救了，现在站在神的话作为他们得救的保证。他们站立得稳的事实证明他们的信仰是真实的，不是空洞的。
Proof
#2—the Old Testament Scriptures (vv. 3–4). First of all means “of first
importance.” The gospel is the most important message that the church ever
proclaims. While it is good to be involved in social action and the betterment
of mankind, there is no reason why these ministries should preempt the gospel.
“Christ died … He was buried … He rose again … He was seen” are the basic
historical facts on which the gospel stands (1 Cor. 15:3–5). “Christ died for
our sins” (author’s italics) is the theological explanation of the historical
facts. Many people were crucified by the Romans, but only one “victim” ever
died for the sins of the world.
证明#2——旧约圣经（3-4节）。首先的意思是“最重要的”。福音是教会所宣讲的最重要的信息。虽然参与社会行动和造福人类是件好事，但这些事工没有理由抢占福音。 “基督死了……他被埋葬了……他又复活了……他被看见了”是福音所依据的基本历史事实（林前 15:3-5）。 “基督为我们的罪而死”（作者斜体）是对历史事实的神学解释。许多人被罗马人钉死在十字架上，但只有一个“受害者”为世人的罪而死。
When
Paul wrote “according to the Scriptures” (1 Cor. 15:3) he was referring to the
Old Testament Scriptures. Much of the sacrificial system in the Old Testament
pointed to the sacrifice of Christ as our substitute and Savior. The annual day
of Atonement (Lev. 16) and prophecies like Isaiah 53 would also come to mind.
当保罗写“根据圣经”（林前 15:3）时，他指的是旧约圣经。旧约中的许多祭祀制度都指向基督作为我们的替代品和救主的牺牲。每年的赎罪日（利未记 16 章）和以赛亚书 53 章这样的预言也会浮现在脑海中。
But
where does the Old Testament declare His resurrection on the third day? Jesus
pointed to the experience of Jonah (Matt. 12:38 –41). Paul also com[1]pared Christ’s
resurrection to the “firstfruits,” and the firstfruits were presented to God on
the day following the Sabbath after Passover (Lev. 23:9–14; 1 Cor. 15:23 ). Since the Sabbath must
always be the seventh day, the day after Sabbath must be the first day of the
week, or Sunday, the day of our Lord’s resurrection. This covers three days on
the Jewish calendar. Apart from the Feast of Firstfruits, there were other
prophe[1]cies
of Messiah’s resurrection in the Old Testament: Psalm 16:8–11 (see Acts 2:25 –28); Psalm 22:22ff. (see Heb. 2:12 ); Isaiah 53:10–12; and Psalm
2:7 (see Acts 13:32 –33).
但旧约在哪里宣告祂第三天复活？耶稣指出了约拿的经历（马太福音 12：38-41）。保罗还将基督的复活比作“初熟的果子”，并在逾越节后的安息日之后的第二天将初熟的果子献给上帝（利未记 23:9-14；林前 15:23）。既然安息日必须永远是第七天，那么安息日之后的第二天就必须是一周的第一天，或星期日，即我们主复活的日子。这涵盖了犹太历法上的三天。除了初熟节，旧约中还有其他关于弥赛亚复活的预言：诗篇 16：8-11（见使徒行传 2：25-28）；诗篇 22:22ff。 （见希伯来书 2:12）；以赛亚书 53：10-12；和诗篇 2:7（见使徒行传 13:32-33）。
Proof
#3—Christ was seen by witnesses (vv. 5–11). On the cross, Jesus was exposed to
the eyes of unbelievers; but after the resurrection, He was seen by believers
who could be witnesses of His resurrection (Acts 1:22 ; 2:32 ;
3:15 ; 5:32 ). Peter saw Him and so did the disciples
collectively. James was a half-brother of the Lord who became a believer after
the Lord appeared to him (John 7:5; Acts 1:14 ).
The five hun[1]dred
plus brethren all saw Him at the same time (1 Cor. 15:6), so it could not have
been a hallucination or a deception. This event may have been just before His
ascension (Matt. 28:16ff.).
证明#3——见证人看见了基督（5-11 节）。在十字架上，耶稣暴露在非信徒的眼前；但在复活之后，可以见证他复活的信徒看到了他（使徒行传 1:22；2:32；3:15；5:32）。彼得看见了祂，门徒们也一起看见了。雅各是主的同父异母兄弟，在主向他显现后成为信徒（约翰福音 7：5；使徒行传 1：14）。五百多名弟兄都同时看到了他（林前 15:6），所以这不可能是幻觉或欺骗。这件事可能发生在他升天之前（马太福音 28:16ff.）。
But one
of the greatest witnesses of the resurrection was Paul himself, for as an
unbeliever he was soundly convinced that Jesus was dead. The radical change in
his life—a change that brought him perse[1]cution and
suffering—is certainly evidence that the Lord had indeed been raised from the
dead. Paul made it clear that his salvation was purely an act of God’s grace;
but that grace worked in and through him as he served the Lord. “Born out of
due time” probably refers to the future salvation of Israel 12:10 —13:6;
1 Tim. 1:16 ).
但复活最伟大的见证人之一是保罗本人，因为作为一个非信徒，他完全相信耶稣已经死了。他的生命发生了根本性的改变——这种改变给他带来了逼迫和痛苦——这无疑证明了主确实已经从死里复活了。保罗明确表示，他的得救纯粹是上帝恩典的作为。但当他侍奉主时，这种恩典在他里面并通过他起作用。 “生于不合时宜”可能是指以色列未来得救，他们像保罗一样，在荣耀中看到弥赛亚（亚 12:10-13:6；提前 1:16）。
At this
point, Paul’s readers would say, “Yes, we agree that Jesus was raised from the
dead.” Then Paul would reply, “If you believe that, then you must believe in
the resurrection of all the dead!” Christ came as a man, truly human, and
experienced all that we experience, except that He never sinned. If there is no
resurrection, then Christ was not raised. If He was not raised, there is no
gospel to preach. If there is no gospel, then you have believed in vain and you
are still in your sins! If there is no resurrection, then believers who have
died have no hope. We shall never see them again!
在这一点上，保罗的读者会说：“是的，我们同意耶稣从死里复活。”然后保罗会回答说：“如果你相信这一点，那么你必须相信所有死者的复活！”基督以人的身份降临，真正的人，经历了我们所经历的一切，除了他从未犯罪。如果没有复活，那么基督就没有复活。如果他没有复活，就没有福音可传。如果没有福音，那你就信了，你还在罪中！如果没有复活，那么死去的信徒就没有希望了。我们再也见不到他们了！
The
conclusion is obvious: Why be a Christian if we have only suffering in this
life and no future glory to anticipate? (In 1 Cor. 15:29–34, Paul expanded this
idea.) The resurrection is not just important; it is “of first importance,”
because all that we believe hinges on it.
结论很明显：如果我们今生只有苦难，没有未来的荣耀可以期待，为什么还要成为基督徒？ （在哥林多前书 15:29-34 中，保罗扩展了这个想法。）复活不仅重要，而且重要。它是“最重要的”，因为我们所相信的一切都取决于它。
2. When Are the Dead
Raised? (15:20–28)
2. 死者何时复活？ （15:20-28）
Paul
used three images to answer this question.
保罗用三张图片来回答这个问题。
(1) Firstfruits (vv.
20, 23). We have already noted this reference to the Old Testament feast (Lev.
23:9–14). As the Lamb of God, Jesus died on Passover. As the sheaf of
firstfruits, He arose from the dead three days later on the first day of the
week. When the priest waved the sheaf of the firstfruits before the Lord, it
was a sign that the entire harvest belonged to Him. When Jesus was raised from
the dead, it was God’s assurance to us that we shall also be raised one day as
part of that future harvest. To believers, death is only “sleep.” The body
sleeps, but the soul is at home with the Lord (2 Cor. 5:1–8; Phil. 1:21 –23). At the resurrection, the
body will be “awakened” and glorified.
(1) 初熟的果子（20、23 节）。我们已经注意到这里提到旧约的筵席（利未记 23:9-14）。作为神的羔羊，耶稣在逾越节死去。作为一捆初熟的果子，祂在三天后的一周的第一天从死里复活。当祭司在主面前挥动初熟的那捆时，这表明整个收成都属于他。当耶稣从死里复活时，上帝向我们保证，我们有一天也会复活，作为未来收获的一部分。对信徒来说，死亡只是“睡觉”。身体在睡觉，但灵魂与主同在（2 Cor. 5:1-8; Phil. 1:21-23）。在复活时，身体将被“唤醒”并得荣耀。
(1) Adam (vv. 21–22).
Paul saw in Adam a type of Jesus Christ by the way of contrast (see also Rom. 5:12 –21). The first Adam was made
from the earth, but the Last Adam (Christ, 1 Cor. 15:45 –47) came from heaven. The first Adam
disobeyed God and brought sin and death into the world, but the Last Adam
obeyed the Father and brought righteousness and life.
(1) 亚当（21-22 节）。通过对比，保罗在亚当身上看到了耶稣基督的预表（另见罗马书 5：12-21）。第一个亚当是由地球创造的，但最后一个亚当（基督，林前 15:45-47）来自天上。第一个亚当违背了神，将罪和死亡带入了世界，但末后的亚当顺服了天父，带来了公义和生命。
The
word order in 1 Corinthians 15:23
originally referred to military rank. God has an order,
a sequence, in the resurrection. Passages like John 5:25–29 and Revelation 20
indicate that there is no such thing taught in Scripture as a “general
resurrection.” When Jesus Christ returns in the air, He will take His church to
heaven and at that time raise from the dead all who have trusted Him and have
died in the faith (1 Thess. 4:13–18). Jesus called this “the resurrection of
life” (John 5:29). When Jesus returns to the earth in judg[1]ment,
then the lost will be raised in “the resurrection of damnation” (John 5:29 ; Rev. 20:11–15). Nobody in the
first resurrection will be lost, but nobody in the second resurrection will be
saved.
哥林多前书 15:23 中的词序最初是指军衔。神在复活中有一个次序，一个顺序。约翰福音 5：25-29 和启示录 20 等经文表明，圣经中并没有“普遍复活”这样的教导。当耶稣基督在空中返回时，他会将他的教会带到天堂，届时所有信任他并因信仰而死的人都从死里复活（帖撒罗尼迦前书 4:13-18）。耶稣称之为“生命的复活”（约翰福音 5:29）。当耶稣在审判中返回地球时，失丧的人将在“诅咒的复活”中复活（约翰福音 5:29；启示录 20:11-15）。在第一次复活中没有人会迷失，但在第二次复活中没有人会得救。
(3) The kingdom (vv.
24–28). When Jesus Christ comes to the earth to judge, He will banish sin for a
thousand years and establish His kingdom (Rev. 20:1–6). Believers will reign
with Him and share His glory and authority. This kingdom, prophesied in the Old
Testament, is called “the millennium” by prophetic teachers. The word comes
from the Latin: mille—thou[1]sand,
annum—year.
(3) 国度（24-28 节）。当耶稣基督来到世上审判时，他将在一千年内驱逐罪恶并建立他的国度（启示录 20:1-6）。信徒将与祂一同掌权，分享祂的荣耀和权柄。旧约预言的这个王国被预言家称为“千禧年”。这个词来自拉丁语：mille——thou sand，annum——年。
But
even after the millennium, there will be one final rebellion against God (Rev.
20:7–10), which Jesus Christ will put down by His power. The lost will then be
raised, judged, and cast into the lake of fire. Then death itself shall be cast
into hell, and the last enemy shall be destroyed. Jesus Christ will have put
all things under His feet! He will then turn the kingdom over to the Father and
then the eternal state—the new heavens and new earth—shall be ushered in (Rev.
21—22).
但即使在千禧年之后，也会有最后一次反叛上帝（启示录 20:7-10），耶稣基督会用他的力量平息这件事。然后，失丧的人将被复活、审判，并被扔进火湖。然后死亡本身将被投入地狱，最后的敌人将被消灭。耶稣基督将把一切都放在他的脚下！然后他将国度交给父，然后永恒的状态——新天新地——将被引入（启示录 21-22）。
Good
and godly students of the Word have not always agreed on the details of God’s
prophetic pro[1]gram,
but the major truths seem to be clear. Jesus Christ reigns in heaven today, and
all authority is “under his feet” (Ps. 110; Eph. 1:15–23). Satan and man are
still able to exercise choice, but God is sovereignly in control. Jesus Christ
is enthroned in heaven today (Ps. 2). The resurrection of the saved has not yet
taken place, nor the resurrection of the lost (2 Tim. 2:17 –18).
好的和敬虔的圣经学生并不总是同意上帝预言计划的细节，但主要的真理似乎很清楚。耶稣基督今天在天上掌权，所有的权柄都在“他的脚下”（诗篇 110；弗 1:15-23）。撒但和人仍然能够行使选择权，但神在主权中掌权。耶稣基督今天在天上登基（诗 2）。得救者的复活尚未发生，失丧者的复活也尚未发生（2 Tim. 2:17-18）。
The
resurrection of the human body is a future event that has compelling
implications for our personal lives. If the resurrection is not true, then we
can forget about the future and live as we please! But the resurrection is
true! Jesus is coming again! Even if we die before He comes, we shall be raised
at His coming and stand before Him in a glorified body.
人体的复活是对我们个人生活具有重要意义的未来事件。如果复活不是真的，那我们就可以忘记未来，随心所欲地生活！但复活是真的！耶稣又来了！即使我们在他来之前就死了，我们也会在他来的时候复活，并以荣耀的身体站在他面前。
When
will Jesus Christ return for His church? Nobody knows; but when it occurs, it
will be “in a moment, in the twinkling of an eye” (1 Cor. 15:52 ). It behooves us to be ready (1 John 2:28 —3:3).
耶稣基督什么时候再来他的教会？没人知道;但当它发生时，它将是“转眼之间，转眼之间”（林前 15:52）。我们理应做好准备（约翰一书 2:28-3:3）。
3. Why Are the Dead
Raised? (15:29–34, 49–58)
3. 为什么死人复活？ (15:29-34, 49-58)
Paul
cited four areas of Christian experience that are touched by the fact of the
resurrection.
保罗列举了四个受复活事实所触动的基督徒经历。
(1) Evangelism (v. 29).
What does it mean to be “bap[1]tized
for the dead”? Some take this to mean “proxy baptism,” where a believer is
baptized on behalf of a dead relative; but we find no such teaching in the New
Testament. In the second century, there were some heretical groups that
practiced “vicarious baptism,” but the church at large has never accepted the
practice. To begin with, salvation is a personal matter that each must decide for
himself; and, second, nobody needs to be baptized to be saved.
(1) 传福音（第 29 节）。 “为死人受洗”是什么意思？有些人认为这意味着“代理洗礼”，即信徒代表死去的亲属受洗；但我们在新约中找不到这样的教导。公元二世纪，有一些异端团体实行“代洗”，但整个教会从未接受过这种做法。首先，救恩是个人的事情，每个人都必须自己决定。其次，没有人需要受洗才能得救。
The
phrase probably means “baptized to take the place of those who have died.” In
other words, if there is no resurrection, why bother to witness and win others
to Christ? Why reach sinners who are then baptized and take the place of those
who have died? If the Christian life is only a “dead-end street,” get off of
it!
这句话的意思可能是“受洗代替死去的人”。换句话说，如果没有复活，为什么还要费心去见证和赢得他人归向基督呢？为什么要接触那些受洗的罪人，代替那些已经死去的人？如果基督徒的生活只是一条“死胡同”，那就离开吧！
Each
responsible person on earth will share in either the resurrection of life and
go to heaven, or the resurrection of judgment and go to hell (John 5:28–29). We
weep for believers who have died, but we ought also to weep for unbelievers who
still have opportunity to be saved! The reality of the resurrection is a
motivation for evangelism.
地球上的每个负责任的人要么分享生命的复活并上天堂，要么分享审判的复活并下地狱（约翰福音 5：28-29）。我们为死去的信徒哭泣，但我们也应该为还有机会得救的非信徒哭泣！复活的现实是传福音的动力。
(2) Suffering (vv.
30–32). I die daily does not refer to “dying to self,” as in Romans 6, but to
the physical dangers Paul faced as a servant of Christ (2 Cor. 4:8— 5:10 ; 11:23 –28). He was in constant jeopardy from his enemies
and on more than one occasion had been close to death. Why endure suffering and
danger if death ends it all? “Let us eat and drink, for tomorrow we shall die”
(Isa. 22:13 ).
(2) 受苦（30-32 节）。我每天死去并不是指罗马书第 6 章中所说的“向自我死”，而是指保罗作为基督的仆人所面临的身体危险（林后 4:8- 5:10；11:23-28）。他不断受到敌人的威胁，不止一次濒临死亡。如果死亡结束了一切，为什么还要忍受痛苦和危险？ “我们吃喝吧，因为明天我们会死”（赛 22:13）。
What we
do in the body in this life comes up for review at the judgment seat of Christ
(2 Cor. 5:10 ). God deals
with the whole person, not just with the “soul.” The body shares in salvation
(Rom. 8:18 –23). The
suffering endured in the body will result in glory at the resurrection (2 Cor.
4:7–18). If there is no future for the body, then why suffer and die for the
cause of Christ?
我们今生在身体上所做的事会在基督的审判台上得到审查（林后 5:10）。上帝与整个人打交道，而不仅仅是“灵魂”。身体分享救恩（罗 8:18-23）。身体所承受的苦难将在复活时带来荣耀（林后 4:7-18）。如果身体没有未来，那为什么要为基督的事业受苦而死呢？
(3) Separation from sin
(vv. 33–34). If there is no resurrection, then what we do with our bodies will
have no bearing on our future. Immorality was a way of life in Corinth temple
of God 6:14 —7:1). To fellowship with the “unfruitful works of
darkness” (Eph. 5:6–17) is only to corrupt God’s temple.
(3) 与罪分离（33-34 节）。如果没有复活，那么我们对身体的所作所为对我们的未来没有任何影响。不道德是哥林多的一种生活方式，一些信徒拒绝复活，以使他们的罪合理化。 “邪恶的伙伴败坏了良好的道德”是希腊诗人米南德的名言，保罗的读者无疑很熟悉这句话。信徒的身体是神的殿，必须与世人的罪隔绝（林后 6:14-7:1）。与“黑暗的不结果子”（弗 5:6-17）相交只会败坏上帝的圣殿。
It was
time for the Corinthians to wake up and clean up (see 1 Thess. 5:4–11). The
believer who is compromising with sin has no witness to the lost around him,
those who “have not the knowledge of God.” What a shameful thing to be
selfishly living in sin while multitudes die without Christ!
现在是哥林多人起床和清理的时候了（见帖前 5：4-11）。向罪妥协的信徒没有见证他周围的迷失者，即那些“不认识上帝”的人。自私地活在罪中，而许多人没有基督而死，这是多么可耻的事！
(4) Death (vv. 49–57).
The heavenly kingdom is not made for the kind of bodies we now have, bodies of
flesh and blood. So when Jesus returns, the bodies of living believers will
instantly be transformed to be like His body (1 John 3:1–3), and the dead
believers shallbe raised with new glorified bodies. Our new bodies will not be
subject to decay or death.
(4) 死亡（49-57 节）。天国不是为我们现在拥有的那种身体而造的，有血有肉的身体。因此，当耶稣再来时，活着的信徒的身体会立即转变为像他的身体（约翰一书 3:1-3），而死去的信徒也会以新的荣耀身体复活。我们的新身体不会腐烂或死亡。
Sigmund
Freud, the founder of psychiatry, wrote, “And finally there is the painful
riddle of death, for which no remedy at all has yet been found, nor probably
ever will be.” Christians have victory in death and over death! Why? Because of
the victory of Jesus Christ in His own resurrection. Jesus said, “Because I
live, ye shall also” (John 14:19 ).
精神病学的创始人西格蒙德·弗洛伊德写道：“最后是痛苦的死亡之谜，至今还没有找到任何补救办法，而且很可能永远也不会找到。”基督徒战胜了死亡，战胜了死亡！为什么？因为耶稣基督在他自己的复活中得胜。耶稣说：“因为我活着，你们也要”（约翰福音 14:19）。
Sin,
death, and the law go together. The law reveals sin, and the “wages of sin is
death” (Rom. 6:23 ). Jesus
bore our sins on the cross (1 Peter 2:24 ),
and also bore the curse of the law (Gal. 3:13 ).
It is through Him that we have this victory, and we share the victory today.
The literal translation of 1 Corinthians 15:57
is, “But thanks be to God who keeps on giving us the victory through our Lord
Jesus Christ.” We experience “the power of his resurrection” in our lives as we
yield to Him (Phil. 3:10 ).
罪、死亡和律法并存。律法显明了罪，“罪的工价就是死”（罗 6:23）。耶稣在十字架上担当了我们的罪（彼得前书 2:24），也担当了律法的咒诅（加拉太书 3:13）。正是通过他，我们才有了这个胜利，并且我们今天分享了这个胜利。哥林多前书 15:57 的字面翻译是，“但感谢上帝，他不断通过我们的主耶稣基督使我们得胜。”当我们顺服他时，我们会在生活中体验到“他复活的大能”（腓立比书 3:10）。
First
Corinthians 15:58 is
Paul’s hymn of praise to the Lord, as well as his closing admonition to the
church. Because of the assurance of Christ’s victory over death, we know that
nothing we do for Him will ever be wasted or lost. We can be steadfast in our
service, unmovable in suffering, abounding in ministry to others, because we
know our labor is not in vain.
哥林多前书 15:58 是保罗赞美主的赞美诗，也是他对教会的最后告诫。由于基督战胜死亡的保证，我们知道我们为他所做的任何事情都不会浪费或丢失。我们可以坚定地服务，在苦难中不动摇，大量服事他人，因为我们知道我们的努力不会白费。
First
Corinthians 15:58 is the
answer to Ecclesiastes, where thirty-eight times Solomon used the sad word
vanity. “Vanity of vanities, all is vanity!” wept Solomon; but Paul sang a song
of victory!
哥林多前书 15:58 是对传道书的回答，其中所罗门三十八次使用了可悲的词虚空。 “虚荣中的虚荣，一切都是虚荣！”所罗门哭泣；但保罗唱了一首胜利之歌！
4. How Are the Dead
Raised? (15:35–48)
4. 死人是如何复活的？ （15:35-48）
Being
philosophers, the Greeks reasoned that the resurrection of the human body was
an impossibility. After all, when the body turned to dust, it became soil from
which other bodies derived nourishment. In short, the food that we eat is a
part of the elements of the bodies of generations long gone. When the body of
the founder of Rhode Island
作为哲学家，希腊人认为人体的复活是不可能的。毕竟，当身体化为尘土时，它就变成了其他身体从中获取营养的土壤。简而言之，我们吃的食物是几代人身体的一部分。当罗德岛创始人罗杰威廉姆斯的尸体被挖掘出来时，人们发现附近一棵苹果树的根已经从棺材里长出来了。在某种程度上，吃苹果的人分了他的身体。那么，在复活时，谁将拥有各种元素？
Paul’s
reply to this kind of reasoning was very blunt: “You fool!” Then he made the
important point that res[1]urrection
is not reconstruction. Nowhere does the Bible teach that, at the resurrection,
God will “put together the pieces” and return to us our former bodies. There is
continuity (it is our body), but there is not identity (it is not the same
body).
保罗对这种推理的回答很直截了当：“你这个傻瓜！”然后他提出了重要的一点，即复活不是重建。圣经没有任何地方教导说，在复活时，上帝会“把碎片拼凑起来”，并把我们从前的身体归还给我们。有连续性（它是我们的身体），但没有同一性（它不是同一个身体）。
Paul
knew that such miracles cannot be explained, so he used three analogies to make
the doctrine clear.
保罗知道这样的神迹是无法解释的，所以他用三个比喻来说明教义。
(1) Seeds (vv. 35–38,
42–48). When you sow seed, you do not expect that same seed to come up at the
harvest. The seed dies, but from that death there comes life. (See John
12:23–28 for our Lord’s use of this same analogy.) You may sow a few grains of
wheat, but you will have many grains when the plant matures. Are they the same
grains that were planted? No, but there is still continuity. You do not sow
wheat and harvest barley.
(1) 种子（35-38、42-48 节）。当你播种时，你不会期望同样的种子会在收获时出现。种子死了，但从那个死里就有了生命。 （见约翰福音 12 ：23-28，我们的主使用了同样的比喻。）你可以播种几粒小麦，但当植物成熟时，你会长出许多麦粒。它们与种植的谷物相同吗？不，但仍有连续性。你不播种小麦和收割大麦。
Furthermore,
what comes up at the harvest is usually more beautiful than what was planted.
This is especially true of tulips. Few things are as ugly as a tulip bulb, yet
it produces a beautiful flower. If at the resurrection, all God did was to put
us back together again, there would be no improvement. Furthermore, flesh and
blood cannot inherit God’s kingdom. The only way we can enjoy the glory of
heaven is to have a body suited to that environment.
此外，收获时出现的通常比种植的更美丽。郁金香尤其如此。很少有东西像郁金香球茎那样丑陋，但它却能开出美丽的花朵。如果在复活时，上帝所做的只是让我们重新在一起，那就不会有任何改善。而且，血肉之躯不能承受神的国度。我们享受天国荣耀的唯一方法，就是拥有适合那种环境的身体。
Paul discussed
the details of this marvelous change in 1 Corinthians 15:42–48. The body is
sown (in burial) in corruption, because it is going to decay; but it is raised
with such a nature that it cannot decay. There is no decay or death in heaven.
It is buried in humility (in spite of the cosmetic skill of the mortician); but
it is raised in glory. In burial, the body is weak; but in resurrection, the
body has power. We shall be like Jesus Christ!
保罗在哥林多前书 15：42-48 中讨论了这一奇妙变化的细节。尸体被（埋葬）腐烂，因为它会腐烂；但它以一种不会腐烂的性质生长。天堂里没有腐烂或死亡。它被埋葬在谦卑中（尽管殡葬师的美容技巧）；但它在荣耀中复活。埋葬时，身体虚弱；但在复活里，身体有能力。我们会像耶稣基督一样！
Today,
we have a “natural body,” that is, a body suited to an earthly environment. We
received this body from our first parent, Adam: he was made of dust, and so are
we (Gen. 2:7). But the resurrection body is suited to a spiritual environment.
In His resurrection body, Jesus was able to move quickly from place to place,
and even walk through locked doors; yet He was also able to eat food, and His
disciples were able to touch Him and feel Him (Luke 24:33–43; John 20:19–29).
今天，我们有一个“天然的身体”，即适合地球环境的身体。我们从我们的始祖亚当那里得到了这个身体：他是用尘土造的，我们也是（创 2:7）。但是复活的身体适合精神环境。在他复活的身体里，耶稣能够快速地从一个地方移动到另一个地方，甚至可以穿过锁着的门；然而他也能吃东西，他的门徒也能摸着他，摸着他（路加福音 24：33-43；约翰福音 20：19-29）。
The
point Paul was making was simply this: The resurrection body completes the work
of redemption and gives to us the image of the Savior. We are made in the image
of God as far as personality is concerned, but in the image of Adam as far as
the body is
concerned.
One day we shall bear the image of the Savior when we share in His glory.
保罗的意思很简单：复活的身体完成了救赎的工作，给了我们救主的形象。就人格而言，我们是按照上帝的形象造的，但就身体而言，我们是按照亚当的形象造的。
担心的。有一天，当我们分享救主的荣耀时，我们会带着他的形象。
First
Corinthians 15:46 states
an important biblical principle: first the “natural” (earthly), and then the
“spiritual” (heavenly). The first birth gives us that which is natural, but the
second birth gives us that which is spiritual. God rejects the first birth, the
natural, and says, “You must be born again!” He rejected Cain and chose Abel.
He rejected Abraham’s firstborn, Ishmael, and chose Isaac, the second-born. He
rejected Esau and chose Jacob. If we depend on our first birth, we shall be
condemned forever; but if we experience the new birth, we shall be blessed
forever.
哥林多前书 15:46 陈述了一个重要的圣经原则：首先是“自然的”（地上的），然后是“属灵的”（天上的）。第一次出生给了我们自然的东西，但第二次出生给了我们属灵的东西。上帝拒绝第一次出生，自然，并说，“你必须重生！”他拒绝了该隐，选择了亚伯。他拒绝了亚伯拉罕的长子以实玛利，选择了次子以撒。他拒绝了以扫，选择了雅各。如果我们依赖第一次出生，我们将永远受到谴责；但如果我们经历重生，我们将永远蒙福。
(2) Flesh (v. 39). Paul
anticipated here the discovery of science that the cell structure of different
kinds of ani[1]mals
is different; and therefore, you cannot breed various species indiscriminately.
The human body has a nature of one kind, while animals, birds, and fish have
their own particular kind of flesh. The conclusion is this: If God is able to
make different kinds of bodies for men, animals, birds, and fish, why can He
not make a different kind of body for us at the resurrection? (Pet lovers take
note: Paul did not teach here that 1 Corinthians 15 animals will be resurrected. He only used them as an example.)
2) 肉体（第 39 节）。保罗在这里预见到不同种类动物的细胞结构不同的科学发现；因此，您不能胡乱繁殖各种物种。人体有一种性质，而动物、鸟类和鱼类则有其独特的肉体。结论是这样的：如果上帝能够为人、动物、鸟类和鱼类造出不同的身体，为什么他不能在复活时为我们造出不同的身体呢？ （宠物爱好者请注意：保罗在这里没有教导哥林多前书 15 只动物会复活。他只是以它们为例。）
(3) Heavenly bodies
(vv. 40–41). Not only are there earthly bodies, but there are also heavenly
bodies; and they differ from one another. In fact, the heavenly bod[1]ies
differ from each other in glory as far as the human eye is concerned. Paul is
suggesting here that believer may differ from believer in glory, even though
all Christians will have glorified bodies. Every cup in heaven will be filled,
but some cups will be bigger than others, because of the faithfulness and
sacrifice of those saints when they were on earth.
(3) 天体（40-41 节）。不仅有地上的身体，还有天上的身体；它们彼此不同。事实上，就人眼而言，天体在荣耀上彼此不同。保罗在这里暗示信徒在荣耀上可能与信徒不同，尽管所有的基督徒都会有荣耀的身体。天上的每一个杯子都会被装满，但有些杯子会比其他杯子大，因为这些圣徒在地上时的忠诚和牺牲。
These
illustrations may not answer every question that we have about the resurrection
body, but they do give us the assurances that we need. God will give to us a
glorified body suited to the new life in heaven. It will be as unlike our
present body in quality as the glory of the sun is unlike a mushroom in the
cellar. We will use this new body to serve and glorify God for all eternity.
这些例证可能无法回答我们关于复活身体的所有问题，但它们确实给了我们所需的保证。上帝会赐给我们一个荣耀的身体，适合在天上的新生活。它在质量上与我们现在的身体不同，就像太阳的荣耀与地窖里的蘑菇不同。我们将使用这个新的身体来服务和荣耀上帝，直到永远。
We must
remember that this discussion was not written by Paul merely to satisfy the
curiosity of believers. He had some practical points to get across, and he made
them very clear in 1 Corinthians 15:29–34. If we really believe in the
resurrection of the body, then we will use our bodies today to the glory of God
(1 Cor. 6:9–14).
我们必须记住，保罗写这个讨论并不是为了满足信徒的好奇心。他有一些实际的要点要传达，他在哥林多前书 15：29-34 中非常清楚地说明了这些要点。如果我们真的相信身体的复活，那么我们今天将使用我们的身体来荣耀上帝（林前 6:9-14）。
Finally,
the lost will be given bodies suited to their environment in hell. They will
suffer forever in dark[1]ness
and pain (Matt. 25:41; 2 Thess. 1:7–10; Rev. 20:11–15). It behooves us who are
saved to seek to rescue them from judgment! “Knowing therefore the terror of
the Lord, we persuade men” (2 Cor. 5:11 ).
最后，迷途者将获得适合他们在地狱环境中的身体。他们将永远在黑暗和痛苦中受苦（马太福音 25:41；帖撒罗尼迦后书 1:7-10；启 20:11-15）。我们得救的人理应设法将他们从审判中拯救出来！ “因此知道主的恐怖，我们说服人”（2 Cor. 5:11）。
If you
have never trusted the Savior, do so now— before it is too late!
如果你从来没有相信过救主，现在就相信——以免为时已晚！
謝謝上帝。
