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哥林多前书生命读经 · 第66篇

对付复活（二）

Dealing with the Matter of Resurrection (2)
1读经：哥林多前书15:12-28。在本篇信息中，我们要来看林前十五章十二至二十八节中的两件事：保罗对那些说没有复活之人的反驳，以及
1Scripture Reading: 1 Cor. 15:12-28 In this message we shall consider two matters in 15:12- 28: Paul’s rebuttal to those who claimed there was no resurrection, and the history of resurrection
2复活的历史。
2
贰 对『没有复活』的反驳
II. REBUTTAL TO “NO RESURRECTION
3十二节说，『既传基督从死人中复活了，怎么在你们中间，有人说没有死人的复活？』在本章，使徒对付哥林多人异端的说法，说没有死人的复活。他们好像撒都该人一样。（太二二，徒二三8。）这是他们中间的第
3Verse 12 says, “But if Christ is preached that He has been raised from among the dead, how do some among you say that there is no resurrection of the dead?” In this chapter the apostle deals with the Corinthians’ heretical saying that there is no resurrection of the dead. They were like the Sadducees (Matt. 22:23; 23
4十个难处，这难处损害、败坏神新约的经纶，比提后二章十七至十八节，许米乃和腓理徒论到复活的异端更严重。复活乃是神圣经纶的命脉和生命线，若没有复活，神就是死人的神，不是活人的神。（太二二32。）若没有复活，基督就没有从死人中复活，祂就是死的救主，不是活的救主。但祂是活著的，是那要活到永永远远的，（启一18，）能拯救我们到底。（来七25。）若没有复活，就没有藉著祂的死得称义的活证据，（罗四25，）没有生命的分赐，（约十二24，）没有重生，（三5，）没有更新，（多三5，）没有变化，（罗十二2，林后三18，）也没有基督形像的模成。（罗八29。）若没有复活，就没有基督的肢体，（十二5，）没有基督的身体作祂的丰满，（弗一20～23，）没有召会作基督的新妇，（约三29，）也就没有新人。（弗二15，四24，西三
4Acts 23:8). This is the tenth problem among them. It is the most damaging and destructive to God’s New Testament economy, worse than the heresy of Hymenaeus and Philetus concerning resurrection in 2 Timothy 2:17 and 18. Resurrection is the life pulse and lifeline of the divine economy. If there were no resurrection, God would be the God of the dead, not the God of the living (Matt. 22:32). If there were no resurrection, Christ would not have been raised from the dead. He would be a dead Savior, not the One who lives forever (Rev. 1:18) and is able to save to the uttermost (Heb. 7:25). If there is no resurrection, there would be no living proof of justification by His death (Rom. 4:25), no imparting of life (John 12:24), no regeneration (John 3:5), no renewing (Titus 3:5), no transformation (Rom. 12:2; 2 Cor. 3:18), and no conformity to the image of Christ (Rom. 8:29). If there were no resurrection, there would be no members of Christ (Rom. 12:5), no Body of Christ as His fullness (Eph. 1:20-23), and no church as Christ’s bride (John 3:29) and the new man (Eph. 2:15; 4:24; Col. 3:10-11
510～11。）若没有复活，神新约的经纶就完全崩溃，神永远的定旨也要归于无有了。
5If there were no resurrection, God’s New Testament economy would altogether collapse and God’s eternal purpose would be nullified
6在林前十五章十二节保罗题到传基督从死人中复活，这清楚的指明使徒们传讲基督的复活。根据使徒行传的记载，传福音主要的就是传基督的复活。虽然使徒们强调基督的复活，但是今天基督徒所传讲的，却强调钉十字架远过于复活。不过，我们必须效法使徒，强调复活像强调钉十字架一样。
6In verse 12 Paul refers to the preaching that Christ has been raised from among the dead. This indicates clearly that the apostles preached the resurrection of Christ. According to the book of Acts, the preaching of the gospel was mainly the preaching of Christ’s resurrection. Although the apostles emphasized the resurrection of Christ, today’s Christian preaching stresses the crucifixion much more than the resurrection. We, however, must follow the apostles to emphasize resurrection as well as crucifixion.
7林前十五章十三节接著说，『若没有死人的复活，基督也就没有复活了。』这是保罗反驳的第一点。基督从死人中复活，这是事实。那么，怎么会有人说没有复活的事？若是没有复活，基督就不可能从死人中复活了。在十四节保罗说，『若基督没有复活，我们所传扬的，便是徒然，你们所信的，也是徒然。』徒然即虚空、虚无。若没有在复活里活的基督，福音的传扬以及我们对福音的信心，就都是虚空、虚无，没有实际。传扬基督的死，却不传扬祂的复活，便是徒然。基督的复活使我们的传扬有活力而得胜，这样的传扬绝不会是徒然的。不仅如此，若离了基督的复活，我们所信的，也是徒然；若基督没有复活，我们所传扬的和所信的，就都是徒然。这是一件非常严肃的事。在十五节保罗接著说，『我们也就被发现是神的假见证人，因为死人若真不复活，我们就是妄证神叫祂所没有复活的基督复活了。』这是保罗的反驳另一个有力的点。
7Verse 13 continues, “But if there is no resurrection of the dead, neither has Christ been raised.” This is the first point of Paul’s rebuttal. It is a fact that Christ has been raised from among the dead. How, then, could some say that there is no resurrection? If there were no resurrection, then Christ could not have been raised from among the dead. In verse 14 Paul says, “And if Christ has not been raised, then is our preaching vain; your faith also is vain.” The Greek word rendered vain means empty, void. Without the living Christ in resurrection, both the preaching of the gospel and our faith in it would be empty and void, having no reality. Preaching the death of Christ without preaching His resurrection would be vain. The resurrection of Christ is what causes our preaching to become vital and prevailing. Such a preaching would never be in vain. Furthermore, apart from Christ’s resurrection, our faith would also be vain. Without the resurrection of Christ, both our preaching and our believing become vain. This is a very serious matter. In verse 15 Paul goes on to say, “And we are found also false witnesses of God, because we witnessed concerning God that He raised Christ, Whom He did not raise if indeed the dead are not raised.” This is another strong point in Paul’s rebuttal
8在十六节保罗说，『因为死人若不复活，基督也就没有复活了。』然后十七节说，『基督若没有复活，你们所信的，便是枉然，你们就仍在你们的罪里。』枉然即没有果子，没有价值。基督若没有复活，并活在我们里面作我们的生命和一切，我们对祂的信心就没有果子，没有价值，也没有生命的分赐、从罪里得释放、胜过撒但、以及在生命里长大等结果。这里枉然一辞比十四节的徒然更强。徒然就是虚空，但枉然表明劳苦而没有结果，作工而没有收获。若没有复活，我们仍可以相信，但末了我们的相信不会产生结果。因此，我们所信的便成为枉然。
8In verse 16 Paul says, “For if the dead are not raised, neither has Christ been raised.” Then verse 17 says, “And if Christ has not been raised, your faith is futile; you are still in your sins.” The Greek word rendered futile means fruitless, worthless. Without Christ resurrected to live in us as our life and as everything to us, our faith in Him is fruitless, worthless, and without any issue like the impartation of life, freedom from sin, victory over Satan, and growth in life. The word futile used here is even stronger than the word vain found in verse 14. Something that is vain is empty. But the word futile indicates labor without result, work without any gain. If there is no resurrection, we may still believe, but eventually nothing results from our believing. Hence, our faith becomes futile
9不仅如此，根据十七节，基督若没有复活，我们就仍在我们的罪里。基督的死，是拯救我们脱离罪（复数）的定罪，不是拯救我们脱离罪（单数）的权势。基督复活的生命，才拯救我们脱离罪的权势。（罗八2。）基督若没有复活，我们就仍在罪（复数）
9Furthermore, according to verse 17, if Christ has not been raised, we are still in our sins. Christ’s death saves us from the condemnation of our sins, not from the power of sin. It is His resurrection life that delivers us from the power of sin (Rom. 8:2). If Christ were not resurrected, we would still remain in sins and under the power of sin.
10里，并在罪（单数）的权势之下。
10
11罪是一回事，罪的权势又是另一回事。因著罪带来定罪，我们就成为满了罪的罪人，定罪就落在我们身上。但藉著基督的死，定罪已经挪去了。因此，基督的死拯救我们脱离罪的定罪；但祂的死不能拯救我们脱离罪的权势。罪的定罪是客观的，罪的权势却是主观的。蒙拯救脱离罪的定罪，能彀一次而永远就完成。但是蒙拯救脱离罪的权势，却是一生之久的事，也是每天的事，甚至是每时每刻的事。我们每个人都有脾气的难处，这说明我们需要天天蒙拯救，脱离罪的权势。你已经蒙拯救脱离了罪的定罪，但你还需要蒙拯救脱离你的脾气。当有人问你得救了没有，你需要合式的回答他。你可以用一个问题来回答：『你是指蒙拯救脱离火湖和神的审判，还是指蒙拯救脱离罪的权势？』然后你接著说，『你问我得救了没有，现在我想要问你，你蒙拯救脱离了脾气么？』谁能说他已经完全蒙拯救脱离了脾气？我们需要帮助别人领悟，我们已经蒙拯救脱离了罪（复数），但我们还需要蒙拯救脱离罪（单数）的权势。要这样蒙拯救，我们需要复活的大能。根据罗马八章二节，生命之灵的律释放我们脱离罪的律。罪的律实际上就是指罪的权势，就像万有引力的律实际上就是指万有引力的权势。惟有复活的生命能拯救我们脱离罪的权势，脱离罪的律。复活的生命蕴涵一个律，比罪的律更有权能。飞机所以能飞翔，因为有一种胜过地心引力的能力在运行。照样，我们能胜过罪的权势，乃是藉著基督大有能力之复活生命的运行。
11Sins are one thing, and the power of sin is something else. Because sins brought in condemnation, we became sinners full of sins, and there was condemnation upon us. But through Christ’s death, that condemnation has been removed. Thus, the death of Christ has saved us from the condemnation of sins. But His death cannot save us from the power of sin. The condemnation of sins is objective, whereas the power of sin is subjective. Being saved from the condemnation of sins can be accomplished once for all. But to be saved from the power of sin is a lifelong matter and a daily matter, even a moment-by-moment matter. The problem we all have with our temper illustrates our need to be saved daily from the power of sin. You have been saved from the condemnation of sins, but you still need to be saved from your temper. When someone asks you if you have been saved, you need to answer in a proper way. You may answer with a question: “Do you mean saved from hell and from God’s judgment, or saved from the power of sin?” Then go on to say, “You ask me if I have been saved. Now I want to ask you if you have been saved from your temper.” Who can say that he has been completely saved from his temper? We need to help others realize that we have been saved from sins, but still need to be saved from the power of sin. To be saved in this way we need resurrection power. According to Romans 8:2, the law of the Spirit of life frees us from the law of sin. The law of sin actually denotes the power of sin, just as the law of gravity actually refers to the power of gravity. Only resurrection life can deliver us from the power of sin and from the law of sin. Resurrection life contains a law that is more powerful than the law of sin. An airplane can fly because of the operation of a power that overcomes gravity. In like manner, we can overcome the power of sin by the operation of Christ’s powerful resurrection life
12保罗不是从哲学或理论的观点来写十七节的。他乃是诉之于那些争辩没有复活之人的经历，然后用他们的经历来打败他们。换句话说，保罗的反驳是非常实际的。如果有人说没有复活，那么基督就没有复活了。这样我们怎么对付罪的权势？为这缘故，我们需要复活。
12In verse 17, Paul does not write in a philosophical way or in a theoretical manner. He appeals to the experience of those who argue against resurrection and then uses their experience to defeat them. In other words, Paul’s rebuttal is very practical. Should anyone say that there is no resurrection, then Christ has not been resurrected. Then what shall we do concerning the power of sin? For this, we need resurrection.
13在十八节保罗接著反驳说，『这样，在基督里睡了的人也灭亡了。』睡4:13-了的人，即死了的人。（帖前四～16。）这里的灭亡意即不复活，永远留在死里。如果基督没有从死人中复活，那些在基督里死了的信徒也灭亡了。他们相信基督，为要蒙拯救。但是如果基督没有复活，他们也不会复活；相反的，他们会留在死与灭亡之中。这是保罗的论据。藉此我们再次看见，他很实际的来辩论复活的事。四十五年前，我有过一次经历，就是用这种实际的方式，来对付道理上的争辩。有一天，我在路上遇见一位亲爱的基督徒朋友，起初，他很有礼貌的和我说话，说他赞美主使用我。但是末了他说，他不能赞同我教导说，当主耶稣回来的时候，真信徒也可能被撇在黑暗里。我没有在道理上与他争辩，我只问他一个实际的问题：『弟兄，我们来看看今天的世代。你相信今天在基督里的真信徒，没有一个在黑暗里么？』他不得不承认，许多信徒仍然活在黑暗里。接著，我又问他：『弟兄，当主耶稣回来的时候，那些信徒怎么办？』这是一个以实际的方式，而不用理论，与反对者辩论的例证。十九节说，『我们在基督里，若只在今生有指望，就是众人中最可怜的。』若没有复活，我们就没有将来，对将来也没有盼望，就如基督是我们荣耀的盼望、（西一27、）我们永远的福分、（但十二13、）在千年国里与基督的同王、（启二十4，、）以及义人复活的赏赐。（路十四14。）这些盼望都系于我们的复活。我们又一次看见，保罗的辩论是非常的实际。
13In verse 18 Paul continues his rebuttal: “Then also those who have fallen asleep in Christ have perished.” Those who have fallen asleep are dead (1 Thes. 1 6). Here the word perished means never to be 13 resurrected, but to remain in death forever. If Christ has not been raised from among the dead, then those believers in Christ who have died have perished. They believed in Christ in order to be saved. But if Christ has not been raised, they will not be resurrected either. On the contrary, they will remain in death and perish. This is Paul’s argument. By this we see once again that he argued concerning resurrection in a practical way. I had an experience of dealing with a doctrinal argument in such a practical way more than forty-five years ago. One day I met a dear Christian friend on the street. At first he spoke to me in a polite manner, saying that he praised the Lord that He was using me. But eventually he went on to say that he could not agree with teaching that genuine believers may be put in darkness when the Lord Jesus comes back. Instead of arguing with him doctrinally, I asked him a practical question: “Brother, let us take care of the present age. Do you believe that there are no genuine believers in Christ who are in darkness today?” He had to admit that many believers still live in darkness. Then I went on to ask, “Brother, then how about those believers when the Lord Jesus comes back?” This is an illustration of arguing with opposers in a practical way and not in a theoretical way. Verse 19 says, “If in this life only we have hoped in Christ, we are of all men most miserable.” If there is no resurrection, we shall have no future and no hope for the future, such as Christ as our hope of glory (Col. 1:27), the lot of our eternal blessing (Dan. 12:13), the reign with Christ in the millennium (Rev. 20:4, 6), and the reward of the resurrection of the 6 just (Luke 14:14). Once again, Paul’s argument is very practical.
14林前十五章接下来的二十至二十八20节，是保罗所插入论到复活历史的话。在二十九至三十二节，他又以实际的方式辩论复活的事。在三十二节他说，『我若照人的作法，在以弗所同野兽战斗，那对我有甚么益处？若死人不复活，我们就吃吃喝喝罢，因为明天要死了。』保罗愿意藉著复活的生命，并且为著复活而受苦。他知道必有一复活的日子，而且在复活里，他会得著赏赐。
14Paul then inserts, in a parenthetical way, something concerning the history of resurrection in verses through 28. He again argues concerning resurrection in a practical way in verses 29 through 32. In verse 32 he says, “If after the manner of men I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die.” Paul was willing to suffer by the resurrection life and for resurrection. He knew that there will be a day of resurrection, and that in resurrection there will be a reward.
参 复活的历史
III. THE HISTORY OF RESURRECTION
一 基督─睡了之人初熟的果子
A. Christ, the Firstfruit of Those Who Have Fallen Asleep
15在二十节保罗宣告说，『但如今基督，就是睡了之人初熟的果子，已经从死人中复活。』本节至二十八节是插进的话，宣告基督是复活的初熟果子，以证实复活的真理。基督是第一位从死人中复活的，是复活的初熟果子。这是利未记二十三章十至十一节，在安息日的次日，就是复活之日，（太二八1，）献给神的初熟果子所豫表的。（一捆初熟的果子，包括基督和一些死了的旧约圣徒，在主复活时起来─太二七52～53。）基督这复活的初熟果子，乃是从死人中复活的首生者，成了祂身体的头。（西一18，弗一20～23。）基督─身体的头─既已复活，我们─身体─也必复活。林前十五章二十一节说，『死既是藉著人来的，死人的复活也是藉著人来的。』死是藉著人来的，这人指头一个人亚当。（45。）复活也是藉著人来的，这人指第二个人基督。（47。）亚当藉著罪带进死；（罗五12；）基督藉著义带进复活的生命。（17～。）亚当所带进的死，一直在我们里面作工，从我们由父母出生起，直到我们身体死了为止。基督所带进的复活生命，在我们里面运行，就如受浸所表征的，（六4，）从我们藉著神的灵重生，（约三5，）直到我们身体改变形状。（腓三21。）神创造了人，但是人堕落了，受死的辖制。可是，神不放弃人；不过，人需要救治。这救治包括救赎与复活。救赎对付罪，却没有对付死。因此，在救赎之外，需要更进一步的救治，这一步就是复活。这就给神一条路，以解决人堕落所造成的难处。然而，若没有复活，神就被人的堕落击败。但是，神绝不会被击败。人堕落到罪里，而罪带进死。但是神进来成功救赎，解决了罪的问题。此外，复活吞灭死。因此，神并没有被击败，神得胜了。神胜过了人的堕落。神藉著救赎击败罪，又藉著复活击败死。
15In verse 20 Paul declares, “But now Christ has been raised from among the dead, the firstfruit of those who have fallen asleep.” This verse begins a parenthetical section that goes through verse 28. This parenthetical word verifies the truth of resurrection by setting forth Christ as its firstfruit. Christ was the first One raised from among the dead as the firstfruit of resurrection. This was typified by the firstfruits (a sheaf of the firstfruits, including Christ with some of the Old Testament saints who had died, was raised at the Lord’s resurrection—Matt. 27:52-53) in Leviticus 23:10 and 11, offered to God on the day after the Sabbath, the day of resurrection (Matt. 28:1). Christ as the firstfruit of resurrection is the Firstborn from among the dead to be the Head of the Body (Col. 1:18; Eph. 1:20-23). Since He, the Head of the Body, has been resurrected, we, the Body, shall also be resurrected. Verse 21 says, “For since through man came death, through man also came resurrection of the dead.” The man through whom death came was Adam, the first man (v. 4 5). The man through whom resurrection came is Christ, the second Man (v. 47). Adam brought in death through sin (Rom. 5:12); Christ brought in the life of resurrection through righteousness (Rom. 5:17-18). The death brought 18 in by Adam works in us from our birth through our parents unto the death of our body. The life of resurrection brought in by Christ operates in us, as signified by baptism (Rom. 6:4), from our regeneration by the Spirit of God (John 3:5) unto the transfiguration of our body (Phil. 3:21). God created man, but man fell and became subject to death. God, however, would not give up on man. But there was the need of a remedy. The remedy includes both redemption and resurrection. Redemption deals with sin, but it does not deal with death. Thus, there is a need of a further step in addition to redemption, and this step is resurrection. This gives God a way to solve the problem caused by man’s fall. However, if there were no resurrection, God would have been defeated by the fall of man. But God can never be defeated. Man fell into sin, and sin brought in death. But God came in to accomplish redemption, solving the problem of sin. In addition, resurrection swallows death. Therefore, instead of being defeated, God is victorious. God has overcome man’s fall. He defeated sin by redemption and death by resurrection.
16林前十五章二十二节说，『因为在亚当里众人都死了，照样，在基督里众人也都要活过来。』在亚当里我们是生在死里，并且是生了来死的；我们在亚当里是死的。（弗二1，5。）人一生下来，就开始死。你知道在你一生的过程中，你实际上是逐渐在死么？你每活一年，就从你一生的时间里减去一年。我们不是生了来长、来活的；我们乃是生了来
16Verse 22 says, “For as in Adam all die, so also in Christ all shall be made alive.” In Adam we were born in death and born to die; we are dead in him (Eph. 2:1, 5). As soon as a person is born, he begins to die. Do you realize that throughout the course of your life you have actually been dying? Each year you live is a year deducted from the span of your life. We were not born to grow and live; we were born to die, for in Adam we were born in death.
17死的，因为在亚当里，我们都生在死里。在林前十五章二十二节，保罗不仅说在亚当里众人都死了；他还接著宣告说，在基督里众人也都要活过来。在基督里我们是重生在生命里，并且是复活了来活的；我们在基督里已经被点活，活过来了。（弗二5～6。）一面，我们一直在死；另一面，我们正在活。在基督里，我们都已经活过来了，我们都是复活了来活的。
17In verse 22 Paul does not just say that in Adam all die, but he goes on to declare that in Christ all shall be made alive. In Christ we have been reborn in life and resurrected to live; we have been enlivened, made alive, in Him (Eph. 2:5-6). On the one hand, we are dying; on the other hand, we are living. In Christ we all have been made alive; we have been resurrected to live
18二 各人按著自己的等次在林前十五章二十三节保罗接著说，『只是各人要按著自己的等次：初熟的果子，是基督，以后在祂来临的时候，是那些属基督的。』这里保罗又一次题到初熟的果子基督，是第一等次从死人中复活的人，作为复活的初熟果子。那些属基督的，即在基督里的信徒，就是义人。他们在千年国前，主回来时，要复活得生命。（约五29，路十四14，帖前四16，林前十五52，启二十4～6。）他们是第二等次从死人中复活的人。在林前十五章二十四节保罗宣告说，『再后，是末期，那时基督要将国交与神，就是父，那时祂已将一切执政的、掌权的、有能的都废除了。』末期就是旧造一切世代和时代的末期。这也是在新天新地（启二一1）之前，千年国的末期。神在一切的世代和时代中，一面对付了祂的仇敌撒但，以及宇宙中一切消极的事物；另一面成就了一切，以完成祂永远的定旨。这些世代和时代的末代，将是千年国，就是国度时代。此后，神一切的对付，和所要成就的，就都完成了。那个完成就是神
18B. Each One in His Own Order In verse 23 Paul continues, “But each one in his own order: the firstfruit, Christ; after that those who are Christ’sat His appearing.” Here Paul again refers to Christ as the firstfruit, the first One raised from among the dead as the firstfruit of resurrection. Those who are Christ’sa rethe believers in Christ, the just ones, who will be resurrected unto life at the Lord’s coming back before the millennium (John 5:29; Luke 14:14; 1 Thes. 4:16; 1 Cor. 15:52; Rev. 20:4-6). They will be the second group resurrected from among the dead. In verse 24 Paul declares, “Then the end, whenever He delivers up the kingdom to God, even the Father; whenever He annuls all rule and all authority and power.” The end denotes the end of all the ages and dispensations of the old creation. This is also the end of the millennium before the new heaven and new earth (Rev. 21:1). In all the ages and dispensations, God, on one hand, has been dealing with His enemy, Satan, and all the negative things in the universe; on the other hand, He has accomplished all things for the fulfillment of His eternal purpose. The last of these ages and dispensations will be the millennium, the kingdom age, after which all God’s dealings and accomplishments will be fully completed. That
19一切工作的终结、结束。在这末期，所有死了的不信者，就是不义的人，都要复活受审判，永远灭亡。（约五29，启二十5，11～15。）他们是第三等次复活的人。
19completion will be the end, the conclusion, of all God’s work. At this end all the dead unbelievers, the unjust, will be resurrected unto judgment for eternal perdition (John 5:29; Rev. 20:5, 11-15). They will be the third group to be resurrected
20基督的复活标明召会时代的开始。在召会时代的末了，基督再来的时候，在基督里已死的信徒都要复活。这里我们看见两次的复活：第一次在召会时代的开始，第二次在召会时代的终结。林前十五章二十四节的末期，实际的意思24是完成。我们曾经指出，二十四节是指旧造一切世代和时代的末期。末期不是在召会时代完成的时候，而是在千年国完成的时候。接著就是永世，有新天和新地。保罗的话非常简短，却含示许多意义，因为其中包括千年国。千年国之后，保罗在二十四节所题到的末期就来到。二十四节的『那时』一辞很有意义。其所指的时间即基督废除撒但的权柄，征服祂一切的仇敌，（25，）废除死，（26，）并把国交与父神之时，亦即一切消极的事物全都除去，神全部的定旨都得成就之时，那时旧造就结束了。主耶稣甚么时候把国交与神？不是在祂回来的时候，因为那时祂要把神的国带回到地上。接下来的一千年，祂要执行国度。因此，主把国交与神，必定是在一千年结束的时候。基督是在甚么时候将所有执政的、掌权的、有能的都废除？只有在千年国结束的20时候。我们从启示录二十章得知，千年国结束以前，撒但不会完全被废除，他乃是被监禁。到千年国末了的时候，他要从监牢里释放出来。到那时，他才会被扔在火湖里。（启二十7～10。）因此，基督把国交与神，乃是在千年国之后。到那时，撒但已经被废掉了。
20Christ’s resurrection marked the beginning of the church age. The believers in Christ who have died will be resurrected at His coming, which will be at the end of the church age. Here we see two resurrections: the first at the beginning of the church age, and the second at the consummation of the church age. The Greek word rendered “end” in verse 24 actually means completion. As we have pointed out, verse refers to the end of all the ages and dispensations of the old creation. The end will not occur at the completion of the church age, but at the completion of the millennium. Then there will be eternity with the new heaven and the new earth. Paul’sword is very brief, but it implies a great deal, for it includes the millennium. After the millennium, the end to which Paul refers in verse 24 will come. In verse 2 4 the word “whenever” is significant. It points to the time when Christ annuls satanic authority, subdues all His enemies (v. 25), abolishes death (v. 26), and delivers up the kingdom to God the Father; that is, when all the negative things are done away and the entire purpose of God is fulfilled, the old creation will come to its end. When will the Lord Jesus deliver up the kingdom to God? This will not be at His coming back, for then He will bring the kingdom of God to earth. Then for a thousand years He will execute the kingdom. Hence, the delivering up of the kingdom to God must be at the end of the thousand years. When will Christ have annulled all rule, authority, and power? This can only be at the end of the millennium. We know from Revelation that Satan will not be absolutely annulled before the millennium. Instead, he will be imprisoned. Then at the end of the thousand years he will be released from prison. Only then will he be cast into the lake of fire (Rev. 20:7-10). Therefore, it will be after the millennium that Christ will deliver up the kingdom to God. By that time Satan will have been annulled.
21基督完成救赎以后，就去从父得了国。（路十九12，15。）在千年国之前，祂这人子，要从神那亘古常在者得著国，辖管列国一千年。（但七13～14，启二十4，6。）在千年国末了，祂击败了撒但魔鬼和他邪恶的使者（即一切执政的、掌权的和有能的），甚至死和阴间，将一切仇敌都放在祂的脚下，（林前十五25～26，）并将他们，包括死和阴间，都扔在火湖里，（启二十7～10，14，）此后，祂就把国交还父神。
21After accomplishing redemption, Christ went to receive the kingdom from the Father (Luke 19:12-13, 15). Before the millennium He as the Son of Man will have received the kingdom from God, the Ancient of days, to rule all the nations for one thousand years (Dan. 7:13-14; Rev. 20:4, 6). At the end of the millennium, after He has defeated Satan, the Devil, and his evil angels (as all rule, authority, and power), and even death and Hades, putting all His enemies under His feet (1 Cor. 15:25-26) and casting all of them, including death and Hades, into the lake of fire (Rev. 20:7-10, 14), He will deliver the kingdom back to God the Father.
22在林前十五章二十四节，保罗用了两次『那时』。不过，大多数的译本是译作『当』。在恢复本圣经里，我们按照原文繙作『那时』。『当』与『那时』有很重要的区别。『当』指明固定的时间，『那时』是说一件事随时都可能发生。今天基督若是愿意，祂随时可以把一切执政的、掌权的、有能的都废除。保罗并没有定准时间，因为他不是主。所以他说『那时』。基督将一切执政的、掌权的、有能的都废除了，那时就是末期。在二十五节保罗说到基督：『因为基督必要作王，直到神把一切仇敌都放在祂的脚下。』基督要作王，就必须在复活里。如果没有复活，基督就仍留在坟墓里，祂就不可能作王。基督是从复活以后开始作王的。在马太二十八章十八节，主耶稣对门徒说，『天上地上所有的权柄，都赐给我了。』然后主嘱咐他们要去，使万民作祂的门徒。祂有作王的权柄。如今在祂的王权之下，我们必须使万民作祂的门徒，将万民带进祂的国，使他们成为祂的子民。今天真正的君王，真正的执政者，乃是主耶稣。根据启示录一章，祂乃是地上君王的元首。每一位君王、女王、总统、国家元首，都在祂的王权之下。实际上，这句话也是保罗对那些说没有复活之人的一段强烈反驳。
22In verse 24 Paul twice uses the word “whenever.” However, most translations adopt the rendering “when.” In the Recovery Version we follow the Greek to say “whenever.” There is an important difference between when and whenever. When indicates a fixed time; whenever means that something could take place at any time. Today Christ could annul all rule, authority, and power if He chose to. Paul did not fix the time, because he was not the Lord. Thus, he said “whenever.” Whenever Christ annuls all rule, authority, and power, that will be the end. In verse 25 Paul says of Christ, “For He must reign until He puts all His enemies under His feet.” In order for Christ to reign He must be in resurrection. If there were no resurrection, Christ would still be in the tomb, and it would not be possible for Him to reign. Christ began to reign from the time of His resurrection. In Matthew 28:18 the Lord Jesus said to the disciples, “All authority has been given to Me in heaven and on earth.” Then He charged them to go and disciple all nations. He has the authority to reign. Now under His reign we must disciple the nations, bringing the nations into His kingdom and making them His people. Today the real king, the real ruler, is the Lord Jesus. According to Revelation 1, He is the ruler of the kings of the earth. Every king, queen, president, and head of state is under His reign. Actually, this statement also is a strong part of Paul’s rebuttal to those who would say there is no resurrection
23在林前十五章二十五节保罗说，基督必要作王，直到神把一切仇敌都放在祂的脚下。基督作王越久，放在祂脚下的仇敌就越多。至终，在千年国，就是在旧造末了的一个世代结束的时候，一切仇敌都要放在基督的脚下。『直到』一辞说明了这点，所指的就是千年国的末了，那就是一切仇敌都放在基督脚下的时候。
23In verse 25 Paul says that Christ must reign until He puts all His enemies under His feet. The longer Christ reigns, the more enemies are put under His feet. Eventually, at the end of the millennium, the last age of the old creation, every enemy will have been put under the feet of Christ. The word “until” indicates this and points to the end of the thousand years. That will be the time when every enemy has been put under Christ’s feet.
24在二十六节保罗说，『最后所废除的仇敌，就是死。』人堕落以后，神立刻开始祂的工作，要废除罪和死。这工作在旧约和新约的世代里，一直进行著，今天仍在过程中。到旧造的末期，罪被除去，罪的源头撒但，也被扔在火湖里，（启二十7～10，）那时，死就被废除了。在白色大宝座前末次并最终的审判以后，死和死的权势，阴间，也要被扔在火湖里。（11～15。）在林前十五章二十七节保罗解释说，『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。』这话引自诗篇八篇六至八节，说到基督是人，为神设立管理万有。这要成就在林前十五章二十四至二十六节，所题的事都发生的时候。二十七节一开头的『因为』，说明这点。二十七节里『祂的脚下』，以及『明显那叫万有服祂的』，其中的两个『祂』是指基督。祂是诗篇八篇四至八节所豫言的人。神已叫万有都服祂这复活、得荣、并被高举的人。（来二7～9，弗一20～。）神已叫万有都服在基督的脚下。但是，显然的，其中并不包括神自己。那叫万有都服基督的神，是惟一的例外。
24In verse 26 Paul says, “The last enemy that is being abolished is death.” Immediately after the fall of man, God began His work to abolish sin and death. This work has been progressing through the Old and New Testament ages and is still in process today. When sin is done away at the end of the old creation and when its source, Satan, is cast into the lake of fire (Rev. 20:7-10), death will be abolished. It also will be cast into the lake of fire with Hades, its power, after the last and final judgment at the white throne (Rev. 20:11-15). In verse 27 Paul explains, “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.” The pronoun “He” in this verse refers to God, who has subjected all things under Christ’s feet. This is a quotation of Psalm 8:6 concerning Christ as the Man whom God made to have dominion over all things. This will have been fulfilled when all the things mentioned in verses 24 through 26 have taken place. “For” at the beginning of the verse indicates this. In verse 27 the phrase “His feet” and the pronoun “Him” refer to Christ as the Man prophesied in Psalm 8:4-8. To Him—the resurrected, glorified, and exalted Man—God has subjected all things (Heb. 2:7-9; Eph. 1:20-22). God has subjected all things under Christ’s feet. However, it is evident that this does not include 22 God Himself. God, the One who has subjected all things to Christ, is the only exception.
25林前十五章二十八节说，『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。』这是藉著复活来执行神的行政。二十八节所用的代名词『祂』是指基督，神已叫万有都服了基督。下文『那叫万有服祂的』是指神，就是那叫万有都服基督的。根据二十八节，至终子自己也要服那叫万有服祂的，叫神在万有中作一切。基督这神子，在祂的人性里作了人类的元首，乃是在父神的作头之下。（十一3。）这是为著神国的行政。在父神把万有都服在祂这位在荣耀里复活之人的
25Verse 28 says, “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.” This is the carrying out of God’sad ministration by the way of resurrection. The first time the pronoun Him is used in verse 28, it refers to Christ, to whom God has subjected all things. The second time it is used, it refers to God, the One who has subjected all things to Christ. According to verse 28, eventually the Son Himself will be subjected to Him who has subjected all things to Him so that God may be all in all. Christ, as the Son of God to be the head of man in His humanity, is under the headship of God the Father (11:3). This is for God’s governmental administration. After God the Father has subjected all things under His feet as a resurrected
26脚下（弗一22，来二7～8）以后，并在祂这复活的人，把一切的仇敌都置于祂的脚下，以执行父神叫万有对祂的服从以后，祂这神子随著将国交还父神，（林前十五24，）也要在祂的神性里服神，就是那叫万有服祂这在人性里之子的。这指明子对父的绝对服从并隶属，高举父，叫父神在万有中作一切。
26Man in glory (Eph. 1:22; Heb. 2:7-8), and after He as such a resurrected Man has put all enemies under His feet to execute God the Father’s subjection of all things to Him, He as the Son of God will also, along with His delivery of the kingdom back to God the Father (v. 24), subject Himself in His divinity to God the Father, who has subjected all things to Him the Son in His humanity. This indicates the Son’s absolute subjection and subordination to the Father, exalting the Father that God the Father may be all in all.
271:10:说到这一点，我要题以弗所一章十节：『为著时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。』神如何将万有服在基督的脚下？乃是藉著将万有在基督里归一于一个元首之下。不仅如此，万有在基督里归一于
27At this point I would refer to Ephesians “Unto a dispensation of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.” How will God subject all things under Christ? He will do this by heading up all things in Christ. Furthermore, it is through
28一个元首之下，乃是藉著召会。第一，基督必须有身体─召会。在祂的身体里，祂首先必须使我们归一于一个元首之下。我们已经看见，在林前十一章三节，保罗说神是基督的头，基督是各人的头，男人是女人的头。归一于一个元首之下，首先是发生在召会里。召会是那身体，好让元首基督将万有归一于一个元首之下。一旦召会归一于一个元首之下，召会就要被基督使用作祂的身体，来将万有归一于一个元首之下。这些都是在复活里的事。
28the church that all things will be headed up in Christ. First, Christ must have the Body, the church. In His Body He must first head us up. We have seen that in 1 Corinthians 11:3 Paul says that the head of Christ is God, the head of every man is Christ, and the head of the woman is the man. The heading up first takes place in the church. The church is the Body for Christ the Head to head up all things. Once the church has been headed up, the church will be used by Christ as His Body to head up all things. This will be in resurrection
2915:24-在十一章三节，保罗从元首权柄说起，在十五章二十四至二十八节以复活为总结。在复活里，基督不仅成了赐生命的灵，将祂的生命分赐到祂的身体里；祂也成了执政的君王，执行神的行政。这些都是在复活里的事。一面，对于我们这些神的选民而言，在复活里的基督乃是赐生命的灵，将生命分赐给我们。另一面，对万民而言，基督在祂的复活里，成了执政的君王，执行神的行政。祂的身体必须在祂复活的生命和复活的权柄里与祂合作，使召会能归一于一个元首之下；然后万民都要归一于一个元首之下。不仅如此，当祂将万有归一于一个元首之下时，祂同时也将祂的仇敌征服、治服在祂的脚下。至终，千年国结束的时候，就是一切世代和时代结束之时，神的行政就要完满的得著成就，基督要将国交还给神，就是交还给那将万有服在祂脚下的那位。接著就有新天新地，我们就要在新耶路撒冷里享受基督，并且与祂一同作王治理万民。这就是神的行政，在基督包罗万有的复活里执行出来。
29In 11:3 Paul begins with the headship and in 28 he consummates with resurrection. In resurrection Christ not only became the life-giving Spirit to impart His life into His Body; He also became the reigning King to execute God’s ad ministration. All this is in resurrection. On the one hand, to us as God’s chosen people, Christ in resurrection is the life - giving Spirit imparting life to us. On the other hand, to the nations, Christ in His resurrection has become the reigning King executing God’s ad ministration. His Body must cooperate with Him in His resurrection life and resurrection authority so that the church may be headed up. Then all the nations will be headed up. Moreover, as He is heading up all things, He is subduing, subjecting, His enemies under His feet. Eventually, at the end of the millennium, after the end of all the ages and dispensations, God’sad ministration will be fully accomplished, and Christ will deliver the kingdom back to God, the one who subjected all things under Him. Then there will be the new heaven and the new earth, and we shall be in the New Jerusalem enjoying Christ and reigning with Him over the nations. This is God’sad ministration carried out in Christ’sa ll-inclusive resurrection.