Books
哥林多前书生命读经 · 第67篇

对付复活（三）

Dealing with the Matter of Resurrection (3)
1读经：哥林多前书15:29-44。复活这个事实与我们基督徒的日常生活有密切的关系。基督徒的日常生活实际上是在于复活。不但如此，我们基督徒的盼望也在于复活。若没有复活，就没有盼望，我们就是地上最可怜的人。
1Scripture Reading: 1 Cor. 15:29-44 Resurrection is a fact which has much to do with our daily life as Christians. The daily life of a Christian actually depends on resurrection. Furthermore, our Christian hope depends on resurrection. If there were no resurrection, there would be no hope, and we would be the most miserable people on earth
2基督的复活也与神的行政有关。神圣行政的执行乃是在于我们对基督复活的经历。我们若没有基督在我们里面作复活的生命，就无法成为祂身体上活的肢体，以执行神的行政，好使基督作王，直到祂征服了祂一切的仇敌。在本篇信息中，我们要来看复活的道德影响，（林前29-十五29～34，）以及复活的定义。（35～49。）
2Christ’s resurrection is also related to God’s ad ministration. The carrying out of the divine administration depends on our experience of Christ’s resurrection. If we do not have Christ as the resurrection life within us, we cannot be living members of His Body for the carrying out of God’s ad ministration so that Christ may reign until He subdues all His enemies. In this message we shall consider the moral influence of resurrection (vv. 34) and the definition of resurrection (vv. 35-49).
肆 复活的道德影响
IV. THE MORAL INFLUENCE OF RESURRECTION
3我们已经看见，二十至二十八节可视为插进的话；那么，二十九节就该联于十八节，而三十至三十二节该联于十九节。
3We have seen that verses 20 through 28 may be regarded as a parenthesis. This would then connect verse 29 to verse 18, and verses 30 through 32 to verse 19
一 若没有复活
A. If There Is No Resurrection
4在二十九节保罗说，『不然，那些替死人受浸的，将作甚么？若死人真不复活，为甚么还替他们受浸？』『替死人受浸』的意思是替已死的人受浸。这不该是初期召会普遍正式实行的，乃是一些信徒个人的行动。这些信徒关切死了的人，他们可能已经相信主，却没有在死前受浸。他们这样作，是盼望这些死了的人在主回来时，能从死人中复活，（帖前四16，）因为受浸很强的表征复活。（西二12。）使徒用他们所作的，加强复活的真理。然而，这不是说，他认可一些信徒替死人受浸。林前十五章二十九节的『替』字，实际上是代表的意思。有些信徒的亲戚、邻舍、朋友也相信了主，可是没有受浸就死了。某些信徒因著爱他们，就代表已死的人受浸。这不是使徒所教导的；但我们从召会历史得知，虽然这种实行不普遍，却有信徒这样实行。一位信徒代表另一位已死的信徒受浸，这件事实表征他们很强的相信复活。受浸表征死、埋葬和复活。若没有复活，如果基督徒仅仅死了、埋葬了，为甚么还会有人代表已死的人受浸？有人会替已死的人受浸，这件事实指明他们相信、盼望已死的人会复活。保罗题到这种实行，作为对『没有复活』这异端之反驳的一部分。这里保罗似乎是说，『若死人不复活，为甚么别人替他们受浸，来表征他们会复活？』这就是保罗在这里的意思。
4In verse 29 Paul says, “Otherwise, what shall they do who are being baptized for the dead? If the dead are actually not raised, why indeed are they baptized for them?” The phrase “baptized for the dead” means to be baptized for others who are dead. This was not an official matter generally practiced by the early churches, but a personal activity of some individual believers for dead persons for whom they were concerned who may have believed in the Lord but were not baptized before they died. They did this in hope of their resurrection from among the dead at the Lord’s coming back (1 Thes. 4:16), since in baptism resurrection is strongly signified (Col. 2:12). The apostle uses what they did to strengthen the truth of resurrection. This does not mean, however, that he sanctions baptism by some believers for the dead. In verse 29 the word “for” actually means on behalf of. Some believers had relatives, neighbors, or friends who also believed in the Lord, but who died without being baptized. Out of love for them, certain believers were baptized on behalf of the ones who had died. This was not taught by the apostles, but we know from church history it was practiced by the believers, although the practice was not common. The fact that one believer would be baptized on behalf of another believer who had died signifies a strong belief in resurrection. Baptism signifies death, burial, and resurrection. But if there is no resurrection and if Christians simply die and are buried, why would someone be baptized on behalf of the dead? The fact that someone would be baptized for the dead indicates a belief, an expectation, that the dead one would be resurrected. Paul refers to this practice as part of his rebuttal against the heresy which claimed that there was no resurrection. Here Paul seems to be saying, “If the dead are not raised, then why are others baptized for them to signify that they will be resurrected?” This is Paul’s meaning here.
5在三十节保罗继续说，『我们又为甚么时刻冒险？』若没有复活，为甚么保罗容让自己时刻冒险？为甚么他天天冒生命的危险？相反的，若没有复活，他就该享受今生的生活。在三十一节保罗接著说，『弟兄们，我指著我为你们在我们主基督耶稣里所有的夸耀，郑重的说，我是天天死。』这里的死意思是冒死，面对死，并向自己死。（林后十一23，四11，一8～9，罗八36。）哥林多的信徒，乃是使徒冒生命危险所结的果子。在他们身上，使徒能以此为夸耀。现在他指著这夸耀，郑重的对他们说，他是天天死。使徒以哥林多人是他冒死所结的果子为夸耀，这夸耀是在基督里，不是在他自己里，因为他的劳苦不是凭著他自己，乃是凭著基督。
5In verse 30 Paul goes on to say, “Why also are we in danger every hour?” If there is no resurrection, then why would Paul allow himself to be in danger every hour? Why would he daily risk his life? Instead, if there is no resurrection, he should enjoy this present life. In verse 31 Paul continues, “Daily I die, I protest by the boasting in you, brothers, which I have in Christ Jesus our Lord.” Here the word die means to risk one’s life, to be in danger of death, to face death, and to die to self (2 Cor. 11:23; 4:11; 1:8-9; Rom. 8:36). The Corinthian believers were the fruit of the apostle’s labor, a labor in which he risked his life and was in danger of death. In them the apostle can boast of this. By this boasting he protests that daily he dies. The apostle’s boasting in the Corinthians as the fruit of the risk of his life is in Christ, not in himself, because his labor is not by himself but by Christ
6保罗好像一个当兵的，在战场上冒死。他为神的国争战，为著哥林多人的缘故天天死。他来传福音给他们，乃是冒死。他在哥林多时，乃是天天死。保罗来到外邦世界的哥林多，不是一件容易的事。这世界反对犹太人的东西，也反对基督徒的东西。然而，保罗天天冒死，为要把福音传给他们。但因著他甘愿天天死，哥林多的许多人就得救了。
6Paul was like a soldier risking his life on the battlefield. He fought for God’skin gdom, and daily he died for the sake of the Corinthians. When he came to preach the gospel to them, he risked his life. While he was in Corinth, he died daily. It was not an easy thing for Paul to come to Corinth in the Gentile world. This world was opposed to anything Jewish and also opposed to anything Christian. Nevertheless, Paul daily risked his life in order to preach the gospel to them. But because of his willingness to die daily, a number of those at Corinth were saved.
7在林前十五章三十二节保罗用了一个隐喻：『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。』这里所用的『野兽』是隐喻的说法，指恶人或恶事。（提后四17。）那时，人与恶人或恶事战斗，是要得暂时的赏赐。但使徒不是照著这样，为福音的缘故，与恶人、恶事战斗，乃是照著更高的盼望，要在将来复活时得著赏赐。（路十四14，提后四8。）我们由行传十九章得知，保罗那时正同『野兽』战斗。在以弗所的犹太人和外邦人都激烈的反对他。因此，他必须与恶人、恶事战斗。但是，若没有复活，这样的战斗对保罗有甚么益处？正如保罗说，『若死人不复活，我们就吃吃喝喝罢，因为明天要死了。』这似乎是引用当日的俗语，以彼古罗派享乐主义者的格言。若没有复活，我们信徒将来就没有盼望，并成了众人中最可怜的。（林前十五。）若是这样，我们最好像以彼古罗派的人一样，享受今生，忘掉将来。
7In verse 32 Paul uses a figure of speech: “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.” The phrase “wild beasts” used here is a figure of speech denoting evil persons or matters. The manner of men in fighting against any evil person or matter is to receive a temporal reward. But the apostle will be rewarded for his fighting with evil persons and matters for the gospel’s sake at the resurrection in the future (Luke 14:14; 2 Tim. 4:8). We know from Acts 19 that Paul was fighting against “wild beasts.” Both the Jews and the Gentiles at Ephesus strongly opposed him. Thus, he had to fight against evil persons and evil things. But if there were no resurrection, what profit would it have been to Paul to fight in this way? As Paul says, “If the dead are not raised, let us eat and drink, for tomorrow we die.” This appears to be a quotation of a saying of that day, a maxim of the Epicureans. If there is no resurrection, we believers shall have no hope in the future and thus become the most miserable of all men (v. 19). If so, we should enjoy our life today, forgetting the future, like 19 the Epicureans.
二 警告不要受迷惑
B. A Warning Not to Be Deceived
8三十三节说，『你们不要受迷惑：滥交败坏善行。』这似乎是引用当日的另一句俗语，一首希腊诗的片段。使徒用这话警告哥林多的信徒，不要与那些说没有复活的异端者交往。这样的滥交，会败坏他们的信仰和基督徒的美德。在三十三节保罗嘱咐哥林多人，不要注意那迷惑人和荒谬的异端，说没有复活。听从这种异端的人会受迷惑。不仅如此，他们若成为异端者的同伴，这样的结伴会败坏善行。这原则今天在召会生活里，也可应用在我们身上。
8Verse 33 says, “Do not be deceived, evil companionships corrupt good morals.” This appears to be a quotation of another saying of that day, a fragment of a Greek poem. By this word the apostle warns the Corinthian believers not to have any companionship with those heretics who say there is no resurrection. Such evil companionship will corrupt their faith and Christian virtues. In verse 33 Paul charges the Corinthians not to pay attention to the deceitful and nonsensical heresy that there is no resurrection. Those who listen to this heresy will be deceived by it. Furthermore, if they become companions of heretics, that companionship will corrupt good morals. This principle applies to us in the church life today
9那些离开主的恢复，现今毁谤主恢复的人，想要影响其他留在召会生活里的人。你若接受消极的思想，成为反对召会生活之人的同伴，这样的结伴会败坏你的召会生活。三十三节所题到的善行，包括爱主，为将来而活，为福音冒死，以及实行正当的召会生活。事实上，这里的善行包括了整卷哥林多前书所论到一切美好的事物。
9Certain of those who left the Lord’s recovery and now speak evil concerning it may try to influence others who have remained in the church life. If you take in negative thoughts and become a companion to those who oppose the church life, that companionship will corrupt your church life. The good morals mentioned in verse 33 include loving the Lord, living for the future, risking our lives for the gospel, and practicing the proper church life. It actually includes all the good things covered in the entire book of 1 Corinthians.
10在三十四节保罗继续吩咐说，『你们要按著义清醒过来，不要犯罪，因为你们中间有人对神是无知的。我说这话，是要叫你们羞愧。』按著义清醒过来，就是从沉醉昏睡中清醒过来，按著义不再沉醉。义的意思是与神与人都是对的。说没有复活，得罪神，也得罪人，这就是犯罪而不义。因此，使徒劝勉误入歧途的哥林多人，要从这罪中清醒过来，恢复与神、与人对的关系。他们曾按著不义沉醉昏睡在没有复活的异端里，他们需要停止那样的昏睡。说没有复活的异端，乃是对神无知，不认识神的大能和经纶。（太二二29～32。）这是信徒的羞耻。我们这些基督徒必须清醒过来。我们不该像以彼古罗派的人，只顾享受生活，不管明天。我们必须按著义不再被麻醉。凡是说没有复活的人，与神、与人的关系都是不义的。照样，反对召会生活的人，与神、与人的关系也是不对的。有一次，我接到一位弟兄的来信，他承认我曾经帮助他认识基督并经历基督。对于这一点，以及在认识召会方面的帮助，他很感谢。但他接著说，我所教导关于召会生活，特别是召会的立场，是属肉体的。说教导信徒实行召会生活是属肉体的，这是不义的。这样说对神、对人都是不义的。凡是这样说，或是赞同这种说法的人，都必须从沉醉昏睡中清醒过来。今天有许多异端的教训。有些教训包含的异端比率很小，有的比率却相当大。你知道为甚么你愿意接受某种异端么？因为你向著那异端有一种趋势，一种内里的倾向。那个异端符合你的口味。然后，因著你接受异端的教训来配合你的口味，你就被麻醉了。保罗知道哥林多人中间的光景，就警告他们不要接受否认复活的异端。他知道这会牵连一种滥交，败坏他们在召会生活中的善行。由此可见，复活对于我们的道德的确有积极的影响。但否认复活会败坏我们的道德，使我们如同船破一般。
10In verse 34 Paul continues his charge: “Become sober righteously and do not sin, for some are ignorant of God. I speak to your shame.” To become sober, righteously, is to awaken to soberness from a drunken stupor; it is to cease, righteously, to be drunken. The word “righteously” here means to be right with God and man. To say there is no resurrection offends God and man, and it is sin. Hence, the apostle advises the misled Corinthians to awake soberly from this sin to be right with God and man. They were drunken unrighteously in a stupor of the no-resurrection heresy. They needed to cease being in that stupor. Literally, the words “are ignorant” are “have ignorance.” To be heretical in saying there is no resurrection is to be ignorant of God, not knowing God’s power or His economy (Matt. 22:29-32). This is a shame to the believers. As Christians, we must be awake to soberness. We should not be like the Epicureans, who wanted only to enjoy life and did not care for tomorrow. We need to cease, righteously, to be drugged. Anyone who says that there is no resurrection is not righteous with God or man. Likewise, those who oppose the church life are not right with either God or man. Once I received a letter from a brother who acknowledged that I had helped him to know Christ and experience Christ. He was grateful for this help, and also for help in knowing the church. But then he went on to say that my teaching regarding the church life, especially the church ground, is fleshly. It is unrighteous to say that to teach the believers to practice the church life is fleshly. This saying is unrighteous both toward God and toward man. Anyone who makes such a statement or who agrees with it needs to awaken as from a drunken stupor. Today there are many heretical teachings. Some of these teachings may contain only a small percentage of heresy, and others, a much larger percentage. Do you know why you are willing to accept a certain kind of heresy? It is because you have a tendency, an inner inclination, toward that heresy. It fits your taste. Then, because you take in a heretical teaching to match your taste, you become drugged. Knowing the situation among the Corinthians, Paul warned them not to accept the heresy which denies the resurrection. He knew this would involve an evil companionship that would corrupt their morals in the church life. By this we see that resurrection certainly has a positive influence on our morals. But to deny the resurrection will corrupt our morals. It will cause us to be shipwrecked.
11伍 复活的定义自然界有许多复活的例证。
11V. THE DEFINITION OF RESURRECTION In the natural world we have many illustrations of
12一九三六年，我访问中国一所一流的大学。有一位学生对我说，他很难相信复活的事。他告诉我，根据他的现代科学知识，复活他信不来。对他而言，复活违反科学的事实。我们聚会的屋子外有
12resurrection. In 1936 I paid a visit to one of the leading universities in China. One of the students spoke to me about his difficulty in believing in resurrection. He told me that due to his modern scientific knowledge, he could not believe. To him, resurrection was against scientific truth. Outside of the room where we were
13一块麦田，我把他的注意力引到田里生长的麦子，指出麦子是由
13meeting there was a wheat field. Drawing his attention to the wheat growing in the field, I pointed out that
14一些子粒埋在地里产生的。我告诉他，就一面说，那些种子死了，但如今种子在复活里长出来成为麦子。藉著那个死而复活的例证，这位青年人得救了。现今他是台湾一位领头的同工。我用麦子作为复活的例证，不是随从自己的智慧，乃是跟随保罗在林前十五章所立的榜样。
14the wheat was produced by some grains of seed that were buried in the earth. I told him that, in a sense, those seeds died, but that now they had come forth in resurrection as wheat. Through that illustration of death and resurrection, this young man was saved. Now he is one of the leading co-workers in Taiwan. In using wheat as an illustration of resurrection, I was not following my own wisdom. On the contrary, I was following the example set by Paul in 1 Corinthians 15
15一 复活的身体林前十五章三十五至三十六节说，『但有人要说，死人怎样复活？带著甚么样的身体来？愚昧的人，你所种的，若不死就不能生。』崇尚哲学的希利尼人认为他们很聪明，但保罗称他们是愚昧的人，指明他们所问的问题证明他们的愚昧。保罗的回答题到植物的生命。复活的实际包含并隐藏在大自然里，特别在植物的生命里。一粒种子落到地里死了，又活过来，这就是复活。这答覆了愚昧的哥林多人头
15A. The Body of Resurrection Verses 35 and 36 say, “But someone will say, How are the dead raised? And with what kind of body do they come? Foolish man, what you sow is not made alive unless it dies.” The philosophical Greeks thought they were clever, but Paul addressed them as foolish, indicating that the questions they asked proved their foolishness. In his answer Paul refers to the plant life. The reality of resurrection is contained and concealed in nature, especially in the plant life. A seed sown into the earth dies and is made alive. This is resurrection. This answers the foolish Corinthians’ first question
一个问题：死人怎样复活？
How are the dead raised
16在三十七节保罗继续说，『并且你所种的，不是那将来的形体，乃是赤裸的子粒，也许是麦子，或其他的谷。』所种下的不是一捆麦子，乃是种子，赤裸的子粒。然后种子长大变成『那将来的形体』。有些种子也许很难区别。然而，一旦这些种子种到土里长起来，至终就显出不同来。这些植物在形状和颜色上都会有所不同。
16In verse 37 Paul continues, “And what you sow, you do not sow the body that shall be, but a bare grain, perhaps of wheat, or some of the rest.” What is sown is not a sheaf of wheat, but a seed, bare grain. Then the seed grows and changes into “the body that shall be.” It may be very difficult to distinguish between certain seeds. But once these seeds have been sown into the soil and have grown up, eventually the differences will be manifest. The plants will differ in shape and color
17接著这例证，保罗在三十八节继续说，『但神随自己的意思，给牠一个形体，并叫各等子粒，各有自己的形体。』保罗在这里所用的『形体』一辞，不是指三十七节所种要死去的形体，乃是神所赐复活的身体，形状不同，等级更高。这答覆了哥林多人第二个愚昧的问题：带著甚么样的身体来？
17Continuing this illustration in verse 38, Paul goes on to say, “But God gives it a body even as He willed, and to each of the seeds its own body.” Paul applies the word body here not to the body sown to die, as in verse 37, but to the resurrected body given by God, in a different shape and on a higher level. This answers the Corinthians’ second foolish question, “With what kind of body do they come
18三十九节说，『一切肉体不都是一样的肉体：人的是一样，牲畜的肉体又是一样，鸟的肉体又是一样，鱼的又是一样。』从三十九至四十一节，使徒向愚昧的哥林多人证明，神能将形体赐给一切复活的生命，正如祂将形体赐给一切受造之物一样。祂将各种地上的形体，带著不同的荣耀赐给人，和地上的走兽、空中的鸟、水中的鱼。又将天上的形体，带著不同程度天上的荣耀赐给日、月、星。到了四十二节保罗引出结论：『死人的复活也是这样。』然后他指出，在朽坏、羞辱和软弱中所种的形体，要在不朽坏、荣耀和能力中复活。在四十四节保罗宣告说，『所种的是属魂的身体，复活的是属灵的身体。若有属魂的身体，也就有属灵的身体。』属魂的身体，是由魂使其有生命的天然身体，是魂在其中掌权的身体。属灵的身体，是由灵浸透复活的身体，是灵在其中掌权的身体。我们若死了，我们属魂的天然身体就在朽坏、羞辱和软弱中种下，就是埋葬。到这身体复活时，牠就成了在不朽坏、荣耀和能力中属灵的身体。（42～43。）阿利路亚，有一天我们都要在复活里！那时就不再有朽坏、羞辱、软弱；我们乃要在不朽坏、荣耀和能力中。
18Verse 39 says, “All flesh is not the same flesh, but there is one of men and another flesh of cattle, and another of birds, and another of fishes.” From verse 39 through 41, the apostle proves to the foolish Corinthians that God is able to give a body to all resurrected lives, just as He gave to all created things—to men and animals on the earth, to birds in the air, and to fish in the water—the earthly bodies with their different glories; and to the sun, the moon, and the stars, heavenly bodies with heavenly glory in varying degrees. In verse 42 Paul draws the conclusion, “So also is the resurrection of the dead.” Then he points out that the body is sown in corruption, dishonor, and weakness, but raised in incorruption, glory, and power. In verse 44 Paul declares, “It is sown a soulish body, it is raised a spiritual body. If there is a soulish body, there is also a spiritual body.” A soulish body is a natural body animated by the soul, a body in which the soul predominates. A spiritual body is a resurrected body saturated by the spirit, a body in which the spirit predominates. If we die, our natural body, having been soulish, will be sown, buried, in corruption, dishonor, and weakness. When it is resurrected, it will become spiritual in incorruption, glory, and power. Hallelujah, one day we shall be in resurrection! Then there will be no more corruption, dishonor, or weakness. Instead, we shall be in incorruption, glory, and power.