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哥林多前书生命读经 · 第65篇

对付复活（一）

Dealing with the Matter of Resurrection (1)
1读经：哥林多前书十五章一至十一节。保罗在林前十五章一至五十八节对付复活一事。在本篇信息中，我们要来
1Scripture Reading: 1 Cor. 15:1-11 In 15:1-58 Paul deals with the matter of resurrection. In this message we shall consider 15:1-11
2看十五章一至十一节。
2I. CHRIST’S RESURRECTION
壹 基督的复活
THE VITALITY OF THE GOSPEL
3基督的复活乃是福音的活力。地上有许多哲学和宗教，但是这些哲学、宗教，没有一个是有活力的。相反的，每一个都缺少生命。在哲学或宗教里，可能有许多教训和道理，却没有生命。宗教全然没有生命；没有一个宗教是有活力的。但主的福音却包含生命，就是复活的生命。复活的生命乃是胜过死亡的生命，这生命曾进入死亡，留在死里一段时间，又从死里出来。因此，这生命乃是胜过死并征服死的生命。因此，这生命称为复活的生命。
3The resurrection of Christ is the vitality of the gospel. There are many philosophies and religions on earth. But none of these philosophies or religions is vital. On the contrary, every one of them is devoid of life. In a philosophy or religion there may be many teachings and doctrines, but there is no life. Religions are altogether devoid of life. None of them has any vitality. But the Lord’s gospel contains life, even resurrection life. Resurrection life is a life that has conquered death, a life that entered into death, remained in death for a period of time, and then came out of death. Hence, this life is a death-conquering and death-subduing life. Therefore, it is called resurrection life
4基督的福音不仅有生命，也有生命的大能，能彀征服死，胜过死，并废掉死。这个征服、胜过、并废除死的生命，就是复活。你知道甚么是复活的生命？复活乃是胜过死的生命。我们曾指出，哥林多前书可以分为两大段落：一至十章是第一段，十一至十六章是第二段。在第一段里，保罗对付基督徒的日常生活。为此，我们所需要的乃是基督。基督是解决基督徒日常生活中一切难处的惟一因素。这位基督─基督徒日常生活中一切难处的解答─乃是神的智慧和能力。祂是成为肉体，在地上生活为人，死在十字架上，又从死人中复活的那一位。某些宗教里有论到耶稣的教训，可是这些教训并不是照著圣经。例如，回教声称耶稣虽然被人摆在十字架上，但祂并没有死在那里，而是被天使取去了。根据回教徒和可兰经的说法，这位耶稣，最伟大的先知，乃是在天上。回教徒当然不相信钉十字架且复活的基督。但是照著圣经，我们相信基督被钉十字架、埋葬又复活了。因此，我们的基督乃是复活的基督。不仅如此，祂自己实际上就是复活。（约十一25。）祂乃是胜过死并征服死的生命。阿利路亚，我们的基督乃是胜过死的生命！祂乃是复活！
4The gospel of Christ not only has life; it also has the life power to subdue death, to conquer death, and to annul death. This life, the life that has subdued, conquered, and nullified death, is resurrection. Do you know what resurrection life is? Resurrection is a life that is victorious over death. We have pointed out that the book of 1 Corinthians may be divided into two large sections, with chapters one through ten forming the first section and chapters eleven through sixteen, the second section. In the first section Paul deals with the daily life of a Christian. For this, Christ is needed. Christ is the unique factor to solve all the problems in a Christian’s daily life. This Christ, the solution to all the problems in the daily life of a Christian, is God’s wisdom and power. He is the One who was incarnated, who lived on earth as a man, who died on the cross, and who was raised from the dead. Some religions have teachings about Jesus, but they are not according to the Bible. The religion of Islam, for example, claims that although Jesus was put on the cross, He did not die there, but was taken away by angels. According to the Moslems and the Koran, this Jesus, the greatest prophet, is in the heavens. The Moslems certainly do not believe in the crucified and resurrected Christ. But according to the Bible, we believe that Christ was crucified, buried, and resurrected. Therefore, our Christ is the Christ of resurrection. Furthermore, He Himself actually is resurrection (John 11:25). He is the life that conquers death and subdues it. Hallelujah, our Christ is a death- conquering life! He is resurrection!
5为了向著我们成为神的智慧和能力，以解决我们日常生活的难处，基督必须是复活的基督。今天我们都得著了在复活里的基督。活在我们里面作我们生命的这位基督，乃是复活的基督。我们已经指出，在哥林多前书的第二部分─十一至十六章，保罗对付神行政范围里的五个难处。我们若要认识神圣的行政，就必须领悟，宇宙中发生过一次背叛。在天使长撒但的领导之下，许多天使背叛了神。这件事是在神创造的范围里。在神原初的创造里有一次背叛。因此，神后来又有第二次的创造，其中主要的是创造人。创世记一章的创造主要是创造人，不是创造诸天和地。一章一节说，『起初神创造诸天和地。』（另译。）本章其余的部分说到诸天和地的恢复，并人类的创造。人受造以后，背叛者撒但就引诱人去跟从他。结果，人也背叛了神。因此，天使族类中间有了背叛，人类中间也有了背叛。由于天使与人类的背叛，在创造里，神就无法执行祂的行政。有一天，神亲自在子里来作人。照以赛亚九章六节所说，祂的名称为奇妙。祂是这样的奇妙，没有一人能彀透彻的明白祂。祂同时是神，又是人。以赛亚九章六节还告诉我们，祂虽然是婴孩，却称为全能的神；祂虽然是子，祂的名却称为永远的父。这位奇妙的神人在地上生活了三十三年半。祂的一生多半是在拿撒勒小城一个木匠家里度过的。想想看，名称为全能的神和永远的父的那一位，竟然在这样的环境中生活了三十多年！末了，祂出来尽职事。祂尽职事有三年半之久。这段时间结束的时候，祂就被带到十字架上。实际上，说基督被带到十字架上，并不完全准确；因为在约翰十章祂告诉我们，祂愿意舍命。这就是说，祂甘愿走到各各他，走到髑髅地。祂乃是甘愿被人摆在十字架上。
5In order to be God’s wisdom and power to us for the solving of our problems in our daily living, Christ must be the resurrected Christ. Today we have Him in resurrection. The very Christ who is living in us as our life is the resurrected Christ. As we have pointed out, in the second section of this book, chapters eleven through sixteen, Paul deals with five problems in the realm of God’sad ministration. If we would know the divine administration, we need to realize that a rebellion has taken place in the universe. Under the leadership of Satan, the archangel, many angels rebelled against God. This was a matter in the realm of God’s creation. In God’s original creation there was a rebellion. Therefore, later God had a second creation, which mainly involved the creation of man. In Genesis 1 the creation is primarily the creation of man, not of the heavens and the earth. Genesis 1:1 says, “In the beginning God created the heavens and the earth” (lit.). The rest of this chapter speaks of the restoration of the heavens and the earth with the creation of the human race. After the creation of man, Satan, the rebellious one, seduced man to follow him. As a result, man also rebelled against God. Therefore, there has been a rebellion among the angelic race and another rebellion among the human race. In creation God was not able to carry out His administration, due to the rebellions of the angels and of man. One day, God Himself came in the Son as a man. According to Isaiah 9:6, His name was called wonderful. He is so wonderful that no one can understand Him thoroughly. He is both God and man at the same time. Isaiah 9:6 also tells us that though He was a child, He was called the mighty God, and that though He was a Son, yet His name was called the everlasting Father. This wonderful God - man lived on earth for thirty - three and a half years. Most of His life was spent in a carpenter’s home in the small town of Nazareth. Imagine, the very One who was called the mighty God and the everlasting Father lived in such a situation for more than thirty years! Eventually, He came forth to minister. He carried on His ministry for three and a half years. At the end of this time, He was brought to the cross. Actually, it is not altogether accurate to say that Christ was brought to the cross, for in John 10 He tells us that He was willing to give up His life. This means that He willingly walked to Golgotha, to Calvary. He was willing to be put on the cross.
6主被钉十字架，这是千真万确，实实在在的事。祂的手脚被钉子钉著，挂在木头上，从早上九点到下午三点，约有六小时之久。在前三个小时里，人尽一切所能的来嘲弄祂。在后三小时里，神来审判作我们代替的基督。神审判基督的时候，基督流了祂的血救赎我们。从祂的肋旁流出血和水来：血是为著救赎，水是为著释放生命。因此，基督藉著钉十字架，完成了救赎，并释放出神圣的生命。基督受死之后，立刻被妥善的安葬在一个财主的坟墓里。第三天祂复活了。圣经清楚的说，神叫基督复活了。另一方面，圣经也说基督复活了，祂不需要别人叫祂复活。基督怎么可能从死人中复起？祂所以能彀复起，因为祂自己就是复活。基督甘愿被埋葬，进入死、坟墓和阴间。祂在阴间的时候，试验死，羞辱死，胜过并征服死。祂进入死的领域，四处游历，看看死能作甚么。末了祂发现，死不能将祂怎样。死没有能力拘禁、限制祂。（徒二24。）到了祂复活的时候，祂对死说声再见就走了。这样，基督胜过死，征服死，又从死里出来。这就是复活。我们无法完全领会神圣的三一、成为肉体、钉十字架和复活。事实上，我们甚至对自己肉身的生命也不能完全理解。你能彀解释你的生命是甚么？此外，你能完全了解你的灵和你心理的心么？我们有灵，也有心理的心，这是事实，但是我们无法完全了解。若因著我们不能彻底了解，我们就拒绝相信这些部分的存在，这实在是愚昧。至于神圣的三一、成为肉体、钉十字架、以及复活，也是如此。
6The Lord was crucified definitely and physically. With nails in His hands and His feet, He hung on a wooden cross probably for six hours, from nine o’clock in the morning until three o’clock in the afternoon. During the first three hours, man did everything possible to mock Him. Then in the last three hours God came in to judge Him as our substitute. As God was judging Him, Christ shed His blood to redeem us. Out of His side came blood and water: blood for redemption and water for the release of life. Therefore, by His crucifixion, Christ accomplished redemption and released the divine life. Immediately after He died, Christ was given a proper burial in a tomb belonging to a rich man. Then on the third day He was resurrected. The Bible clearly says that Christ was resurrected. On the other hand, the Bible also says that Christ rose up, that He did not need anyone to resurrect Him. How was it possible for Christ to rise from the dead? It was possible because He Himself is resurrection. Christ was willing to be buried, to enter into death, the tomb, and Hades. While He was in Hades, He tested death, put death to shame, and conquered and subdued death. He went into the realm of death to tour this region and see what it was able to do. Eventually He discovered that death could do nothing to Him. It did not have the power to hold Him, to retain Him (Acts 2:24). When it was time for Him to rise up, He said farewell to death and walked away. Thus, Christ conquered death, subdued death, and came out of death. This is resurrection. We are not able to comprehend fully the Trinity, the incarnation, the crucifixion, or the resurrection. In fact, we cannot even fully understand our own physical life. Can you explain what your life is? Furthermore, do you completely understand your spirit and your psychological heart? It is a fact that we have a spirit and a psychological heart, but we cannot fully understand these things. It certainly would be foolish to refuse to believe in them because we cannot adequately understand them. The same is true with respect to the Trinity, the incarnation, the crucifixion, and the resurrection.
7神的话是可信的。神的话告诉我们，神是三一的，神是父、子、灵。有一天，这位神成了一个人，那就是成为肉体。成为肉体的这一位，就是三一神的具体化身，在地上生活，后来被钉十字架。这是个奥秘。死在十字架上的那位不仅是人，也是神。但是神怎么能彀死？这是个奥秘。卫斯理查理有一首诗歌说，『何竟如此？我主我神为我受死！』（诗歌二三四首。）这首诗歌还有一句话说，『不能死者，竟然受死！』这实在是一个奥秘，我们无法彻底了解。基督死了以后，被埋葬，又复活了。我们也可以说，祂复起了。不仅神叫祂复活，祂自己也复起了。成为肉体、钉十字架和复活，这一切全都是事实。不过，我在本篇信息中的负担，不仅是要述说这些事实，我的负担更是要来看这些事实的属灵意义和实际。成为肉体的意义是甚么？基督成为肉体的意义乃是这位神进到人类里面，与人类成为一。但是，照著今天许多基督徒肤浅的领会，成为肉体的意义不过是救主降生而已。当然，路加福音说，在伯利恒为我们生了救主。（二11。）但是，约翰福音说到成为肉体时启示得更深：太初就与神同在，并且也就是神的话，成了肉体。（一1，14。）这不仅是生出救主，更是把神带进人里面，使神与人成为一，甚至使神与肉体成为一，因为约翰一章十四节说，『话成了肉体。』这里的话是指神，肉体是指人。随著成为肉体的话，有恩典和实际。正如约翰一章十七节所说，『恩典和实际都是藉著耶稣基督来的。』因此，成为肉体是将神带到人里面，使神与人成为一。这是何等大的奇迹！这奇迹比神创造宇宙、人和万物更大。何等奇妙，何等奥秘，藉著成为肉体，神竟来与人成为一！
7The Word of God is trustworthy. In the Word we are told that God is triune, that God is the Father, the Son, and the Spirit. One day this God became a man. That was the incarnation. Then this incarnate One, the embodiment of the Triune God, lived on earth and was crucified. This is a mystery. The One who died on the cross was not only a man, but also God. But how could God die? This is a mystery. In one of his hymns Charles Wesley says, “How can it be that Thou, my God, shouldst die for me?” Another line of this hymn (Hymns, # 296) reads, “’ Tis mystery all! The Immortal dies!” This is indeed a mystery, and we cannot understand it thoroughly. After Christ died, He was buried and resurrected. We may also say that He rose up. Not only was He raised up—He rose up. All these — the incarnation, the crucifixion, the resurrection—are facts. My burden in this message, however, is not simply to speak these facts; it is to consider the spiritual significance and reality of these facts. What is the significance of incarnation? The significance of Christ’sin carnation is that the very God entered into humanity and became one with humanity. But according to the superficial understanding of many Christians today, the significance of the incarnation is simply the bringing forth of a Savior. Of course, the Gospel of Luke says that a Savior was born to us in Bethlehem (2:11). But, revealing something much deeper, the Gospel of John speaks of the incarnation in this way: the Word, which was with God and was God from the beginning, became flesh (1:1, 14). This is not merely to bring forth the Savior; it is to bring God into man and make God one with man. It is even to make God one with the flesh, for John 1:14 declares, “The Word became flesh.” Here the Word denotes God, and the flesh denotes man. With the Word who became flesh there were grace and truth. As John 1:17 says, “Grace and reality came through Jesus Christ.” Therefore, incarnation is to bring God into man and to make God and man one. What a great wonder this is! It is a greater wonder than God’s creation of the universe, man, and millions of items. How wonderful, how mysterious, that through incarnation God came to be one with man!
8当基督这位神人死在十字架上的时候，祂乃是神的羔羊。（约一29。）祂藉著十字架上的死，成功了救赎。不过钉十字架的意义所包含的不仅是救赎。救赎当然是钉十字架中一个极重要的部分。但是基督的死不仅是为我们成功救赎，祂的死更是要了结整个旧造。你知道基督钉十字架包罗万有的意义么？这意义乃是：基督的十字架结束了整个旧造，包括天使族类，被恢复又堕落的诸天和地，以及人类。当基督在十字架上的时候，祂不是单独的挂在那里。祂背负著旧造，旧造与祂一同钉在十字架上。因此，基督在十字架上了结了天使族类、诸天和地、人类、以及旧造的每一样东西。虽然这是圣经所启示的，今天基督徒中间并没有传讲这样义的话语。然而，这是基督之死的意义。这就是为甚么我们说，基督的死是包罗万有的死。
8When Christ, the God-man, died on the cross, He was the Lamb of God (John 1:29). Through His death on the cross, He accomplished redemption. The significance of the crucifixion, however, includes more than redemption. Redemption certainly is a crucial part of the crucifixion. But Christ died not only to accomplish redemption for us; He died to terminate the entire old creation. Do you know what is the all - inclusive significance of Christ’s crucifixion? It is that the cross of Christ brings the entire old creation, including the angelic race, the restored and fallen heaven and earth, and the human race, to an end. When Christ was on the cross, He did not hang there alone. The old creation was on Him and was crucified with Him. On the cross, therefore, Christ terminated the angelic race, the heavens and the earth, the human race, and every item of the old creation. Although this is revealed in the Bible, no such word of righteousness is preached among Christians today. Nevertheless, this is the significance of the death of Christ. This is the reason we speak of Christ’s death as the all-inclusive death.
9在希伯来十章，殿里的幔子是基督包罗万有之死的豫表。十九至二十节说，幔子豫表基督的肉体：『弟兄们，我们既因耶稣的血，得以坦然进入至圣所，是藉著祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体。』殿里的幔子上绣著基路伯。这些基路伯表征神的造物。因此，当殿里的幔子裂开的时候，幔子上所绣的受造之物也裂开了。这指明基督钉十字架的时候，我们和一切受造之物也都一同钉在十字架上。为著这个包罗万有的死，阿利路亚！我再说，当基督受死的时候，祂把每一样旧造都带到十字架上。一切都被十字架除掉了！你相信这事么？我相信这事，因为圣经这样告诉我。不仅如此，我们不但被十字架除掉，我们也埋在耶稣的坟墓里。这坟墓虽小，全宇宙却都埋葬在其内。
9In Hebrews 10 the veil in the temple is a type of the all-inclusive death of Christ. Hebrews 10:19 and 20 say that the veil typifies Christ’s flesh: “Having therefore, brothers, boldness for entering the Holy of Holies by the blood of Jesus, by a new and living way, which He dedicated for us through the veil, that is, His flesh.” On the veil in the temple, cherubim were embroidered. These cherubim signify God’s creatures. Thus, when the veil in the temple was rent, the creatures embroidered on the veil were also torn. This indicates that when Christ was crucified, we, along with the whole creation, were crucified also. Hallelujah for this all-inclusive death! To repeat, when Christ died, He brought every item of the old creation to the cross. Everything has been crossed out! Do you believe this? I believe it because the Bible tells me so. Furthermore, not only have we been crossed out—we have also been buried in Jesus’ tomb. Although this tomb was small, the whole universe was buried in it
10复活的意义是：基督死了，埋葬了，又复起了。这复活乃是福音的活力。在这满有活力的复活里，神得以有一个行政。现在我们就能明白，为甚么林前十五章说到复活这事。十一至十四章给我们看见头和身体，以及一切带著功用的恩赐，为要运行以执行神的行政。不过，这一切必须是在复活里。神在创造里没有路来执行祂的行政，因为天使和人类都背叛祂。但是，在复活里神有路来执行祂的行政。我们基督徒必须是一班复活的子民，召会必须是在复活里。惟有在复活里，我们才能领悟神的作头，分辨那身体，并且成为身体的肢体。若不是在复活里，基督就无法得著身体。没有复活，就不可能有召会。召会是在复活里，我们也是在复活里。
10Resurrection means that Christ died, was buried, and rose up again. This resurrection is the vitality of the gospel. In this vital resurrection it is possible for God to have an administration. Now we can understand why chapter fifteen covers the matter of resurrection. In chapters eleven through fourteen we have the Head, the Body, and all the gifts with the functions for the operations to carry out God’s ad ministration. All this, however, must be in resurrection. In creation God does not have a way to carry out His administration, for both the angels and mankind rebelled against Him. But in resurrection God has a way to carry out His administration. As Christians we must be a resurrected people, and the church must be in resurrection. Only in resurrection can we realize God’she ad ship, discern the Body, and be members of the Body. Christ cannot have the Body except in resurrection. If there is no resurrection, there can be no church. The church is in resurrection, and we also are in resurrection.
11在这复活里，神的行政得以执行。林前十五章二十七至二十八节指明这事：『因为神已叫万有都服在祂的脚下。祂既说万有都服了，明显那叫万有服祂的，就不在其内了。万有既服了祂，那时，子自己也要服那叫万有服祂的，叫神在万有中作一切。』根据二十七节，神已叫万有都服在基督的脚下。末了，当万有都服了基督，神就要在万有中作一切。这就是神行政的执行。我们对这事实需要有深刻的印象，就是这两节经文是摆在论到复活这一章。说没有复活，实在是一派胡言。
11In this resurrection God’sad ministration is carried out. First Corinthians 15:27 and 28 indicate this: “For He has subjected all things under His feet. But when He says that all things have been subjected, it is evident that He is excepted Who has subjected all things to Him. And when all things are subjected to Him, then shall the Son also Himself be subjected to Him Who has subjected all things to Him, that God may be all in all.” According to verse 27, God has subjected all things under Christ’s feet. Eventually, when all things are subjected to Christ, God will be all in all. This is the carrying out of God’sad ministration. We need to be impressed with the fact that these verses are found in a chapter dealing with resurrection. It is certainly nonsense to claim that there is no resurrection
一 被传扬
A. Preached
121 使徒要哥林多信徒明白福音在十五章一至二节保罗说，『弟兄们，我要你们明白我先前所传与你们的福音，这福音你们也领受了，又在其中站住；你们若持守我所传与你们为福音的话，也必藉这福音逐渐得救，除非你们是徒然相信。』这里的福音指完全的福音，包括关于基督与召会的教训，如在罗马书中所完全揭示的。（一1，十六25。）我们应当站在完全的福音，就是整本的新约上，而不是只站在一些教训或道理上。
121. The Apostle Making the Gospel Known to the Corinthian Believers In 15:1 and 2 Paul says, “Now I make known to you, brothers, the gospel which I preached to you, which also you received, in which also you stand, through which also you are being saved, if you hold fast the word which I preached to you as the gospel, unless you believed in vain.” The gospel here is the full gospel, including the teachings concerning Christ and the church, as fully disclosed in the book of Romans (1:1; 16:25). We should stand in the full gospel, that is, in the entire New Testament, not just in certain teachings or doctrines.
13林前十五章二节的『逐渐得救』，或作，在得救的路上。（Conybeare，康尼拜尔。）我们在基督里得称义，并由那灵重生后，就在凭基督的生命得救的过程中，（罗五10，）直到我们成熟，完全模成祂的形像。（八29。）一面，我们已经得救；另一面，我们正在逐渐得救。我们已藉著基督的死得救，但是我们还在祂的复活里逐渐得救。
13In verse 2 “being saved” literally means in the way of salvation (Conybeare). After being justified in Christ and regenerated by the Spirit, we are in the process of being saved in the life of Christ (Rom. 5:10) until we are mature and conformed to Him in full (Rom. 8:29). On the one hand, we have been saved; on the other hand, we are being saved. We have been saved by Christ’s death, but we are still being saved in His resurrection.
2 传与他们的福音
2. The Gospel Delivered to Them
14在林前十五章三至四节保罗接著说，『我从前所领受又传与你们的，第一，就是基督照圣经所说，为我们的罪死了，而且埋葬了，又照圣经所说，第三天复活了。』按照旧约的豫言，基督为我们的罪死了，为我们的了结埋葬了，并为我们凭生命有新生的起头复活了，（赛五三5～8，10～12，诗22:14-二二14～18，但九26，赛五三9，诗十六9～10，何六2，）这些都是福音首要之事的基本项目。其中最后一项，乃是福音中最关紧要的，因为这一项是福音中积极一面的，将生命分赐给我们，使我们能得著生命而活基督。完全福音的其他项目包括基督是神的奥秘，召会是基督的奥秘，以及新耶路撒冷。事实上，完全的福音包含了整本新约。
14In verses 3 and 4 Paul goes on to say, “For I delivered to you, among the first things, that which also I received, that Christ died for our sins according to the Scriptures; and that He was buried, and that He has been raised on the third day according to the Scriptures.” Christ’s death for our sin, His burial for our termination, and His resurrection for our germination with life, according to the prophecies of the Old Testament (Isa. 53:5-8, 10-12; Psa. 18; Dan. 9:26; Isa. 53:9; Psa. 16:9-10; Hosea 6:2), are the basic items among the first things of the gospel. The last of these items is the most vital in the gospel, for it imparts life to us that we may live Christ. Other items of the full gospel include Christ as the mystery of God, the church as the mystery of Christ, and the New Jerusalem. Actually, the full gospel includes the whole New Testament.
二 被见证
B. Witnessed
15在林前十五章五至十一节，保罗说到基督复活的见证人。五节说，『并且向矶法显现，然后向十二使徒显现。』向矶法显现，或，给矶法看见。早期的使徒和门徒是亲眼看见基督复活的见证人，（徒一22，）他们的传扬也著重的为这事作见证。（二32，四33。）他们不仅藉著教导，也藉著生活，见证复活的基督。藉著基督在复活里的活著，他们就与祂一同活著。（约十四19。）在林前十五章八至九节保罗题到他自己：『末了也向我这如同未到产期而生的人显现。我原是使徒中最小的，不适于称为使徒，因为我逼迫过神的召会。』一个逼迫过基督与召会的人竟成了使徒。
15In verses 5 through 11 Paul speaks concerning the witnesses of Christ’s resurrection. Verse 5 says, “And that He was seen by Cephas, then by the twelve.” The Greek word rendered seen also means appeared to. The earlier apostles and disciples were eyewitnesses of Christ’s resurrection (Acts 1:22), and their preaching stressed their testimony to this (Acts 2:32; 4:33). They bore witness to the resurrected Christ not only by their teaching, but also by their living. They lived with Him by His living in resurrection (John 14:19). In verses 8 and 9 Paul refers to himself: “And last of all He was seen by me also, even as to one untimely born. For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God.” One who persecuted Christ and the church became an apostle
16在十节保罗接著说，『然而因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』本节三次所题到的恩，乃是复活的基督成了赐生命的灵，（45，）在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。因此，恩乃是三一神成了我们的生命和-一切。大数的扫罗原是罪人中的罪魁，（提前一15～16，）但因著这恩竟成了最前面的使徒，比众使徒格外劳苦。他靠这恩而有的职事和生活，对基督的复活乃是人无法否认的见证。
16In verse 10 Paul continues, “But by the grace of God I am what I am; and His grace unto me was not in vain, but I labored more abundantly than all of them, yet not I, but the grace of God with me.” Grace, three times in this verse, is the resurrected Christ becoming the life-giving Spirit (v. 45) to bring the processed God in resurrection into us to be our life and life supply that we may live in resurrection. Thus, grace is the Triune God becoming life and everything to us. It is by this grace that Saul of Tarsus, the foremost of sinners (1 Tim. 1:1 5 16), became the foremost apostle, laboring more abundantly than all the other apostles. His ministry and living by this grace are an undeniable testimony to Christ’s resurrection.
17『不是我，乃是神的恩，』等于加拉太二章二十节所说的『不再是我，乃是基督』。那推动使徒并在他里面运行的恩，不是任何事物，乃是一个活的人位，复活的基督，父神的具体化身，成了包罗万有赐生命的灵，住在使徒里面，作他的一切。林前十五章十节的恩就是那在复活里，并且就是复活的基督。因著这恩，保罗成了他这个人，并且比众使徒格外劳苦。我们比较林前十五章十节和加拉太二章二十节，就会看见，恩典不是一件事物，乃是一个人位。所有看见过复活基督的门徒和使徒，不仅客观的看见了祂，更主观的经历了祂。藉著他们看见基督，基督就进到他们里面，成了在他们里面主观的一位。这就是五旬节那日，他们有活力、有动力、有行动的原因。复活的基督就在他们里面。不仅基督自己客观的复活了；在复活里，祂更活在彼得、约翰、以及所有其他的使徒和门徒里面。历世纪以来，一切有活力的神的仆人，都有这位复活的基督活在他们里面。我也能彀作见证说，祂活在我里面，使我能彀作一些在自己里面绝对作不到的事。阿利路亚！主耶稣是活的！我们怎么知道祂是活的？就如一首诗歌所说，我们知道祂活著，因为祂活在我们里面。（英诗第五○三首。）我们可能会遭受逼迫和反对，也可能受许多苦；但是我们有复活的基督在我们里面。我们越遭受反对，就越有活力、越有活动。不过，我们所见证的乃是：这不是我，乃是神的恩与我同在。
17“Not I, but the grace of God” equals “not I, but Christ” in Galatians 2:20. The grace that motivates the apostle and operates in him is not some matter or some thing, but a living Person, the resurrected Christ, the embodiment of God the Father becoming the all-inclusive life-giving Spirit, who dwells in him as his everything. In verse 10 grace is the Christ who is in resurrection and who is resurrection. By this grace Paul could be what he was and labor more than all the other apostles. When we compare 1 Corinthians 15:10 with Galatians 2:20, we see that grace is not a thing, but a Person. All the disciples and apostles who saw the resurrected Christ not only saw Him objectively, but experienced Him subjectively. Through their seeing of Christ, He entered into them and became the subjective One in them. When the day of Pentecost came, this was the reason they were living, energetic, and operative. The resurrected Christ was in them. Not only was Christ Himself resurrected objectively, but in resurrection He lived in Peter, John, and all the other apostles and disciples. Throughout the centuries, all the living servants of God have had this resurrected Christ living in them. I can also testify that He lives in me, enabling me to do what I never could do in myself. Hallelujah, the Lord Jesus lives! How do we know He lives? As the hymn says, we know He lives because He lives in us (Hymns, #503). We may be persecuted and opposed, and we may suffer very much. But we have the resurrected Christ in us. The more we are opposed, the more alive and active we become. Nevertheless, our testimony is this: Not I, but the grace of God with us.