IMMORTALITY. ETERNAL LIFE ｜ 不朽与永生

ENIMMORTALITY. ETERNAL LIFE. 1. Gr. athanasia: deathlessness, exemption from death (1 Cor. 15:53, 54; 1 Tim. 6:16). 2. Gr. aphtharsia: incorruption, exemption from decay (Rom. 2:7; 2 Tim. 1:10); translated in the A. V. "incorruption" (1 Cor. 15:42, 50, 53, 54), and "sincerity," or moral incorruptness (Eph. 6:24; Titus 2:7). Old Testament intimations: Gen. 37:35. Ps. 16:8-11. Thou wilt shew me the path of life: in Thy presence is fullness of joy; at Thy right hand there are pleasures for evermore. Ps. 17:15. I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness. Ps. 41:12. Thou . . . settest me before Thy face for ever. Ps. 49:15. God will redeem my soul from the power of Sheol: for He shall receive me. Ps. 73:24-26. Thou shalt guide me with Thy counsel, and afterward receive me to glory. Ps. 112:6. Job 14:7-12. Job 19:25-27. I know that my Redeemer liveth . . . and after my skin, even this body, is destroyed, then without my flesh shall I see God. Eccles. 3:11. He hath set eternity in their heart. Eccles. 12:7. The spirit shall return unto God who gave it. Isa. 25:8. He hath swallowed up death for ever. Isa. 26:19. Thy dead shall live. Dan. 12:2, 3. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever. Hos. 13:14. I will ransom them from the power of the grave; I will redeem them from death.

BSBJob 19:25, 26 25 But I know that my Redeemer lives, and in the end He will stand upon the earth. 26 Even after my skin has been destroyed, yet in my flesh I will see God.

中不朽。永生。1. 希腊文 athanasia：不死，免于死亡（哥林多前书 15:53-54；提摩太前书 6:16）。2. 希腊文 aphtharsia：不朽坏，免于朽坏（罗马书 2:7；提摩太后书 1:10）；钦定本或译『不朽坏』（哥林多前书 15:42, 50, 53-54），或译『诚实』，即道德上的不腐坏（以弗所书 6:24；提多书 2:7）。旧约的先声：创世记 37:35。诗篇 16:8-11 —— 你必将生命的道路指示我。在你面前有满足的喜乐，在你右手中有永远的福乐。17:15 —— 至于我，我必在义中见你的面；我醒了的时候，得见你的形象，就心满意足了。41:12 —— 使我永远站在你的面前。49:15 —— 只是神必救赎我的灵魂脱离阴间的权柄，因他必收纳我。73:24-26 —— 你要以你的训言引导我，以后必接我到荣耀里。112:6。约伯记 14:7-12。19:25-27 —— 我知道我的救赎主活着……我这皮肉灭绝之后，我必在肉体之外得见神。传道书 3:11 —— 又将永恒安置在世人心里。12:7 —— 灵仍归于赐灵的神。以赛亚书 25:8 —— 他已经吞灭死亡直到永远。26:19 —— 死人（原文作你的死人）要复活。但以理书 12:2-3 —— 睡在尘埃中的，必有多人复醒，其中有得永生的，有受羞辱、永远被憎恶的。智慧人必发光，如同天上的光；那使多人归义的，必发光如星，直到永永远远。何西阿书 13:14 —— 我必救赎他们脱离阴间，救赎他们脱离死亡。

ENEvidence from the Hebrew Scriptures: [The early Hebrews had no manner of doubt, any more than we have, that the soul, or spiritual part of man, survived the body. It is said we have no doctrine of immortality in the Old Testament. I reply: we have immortality at the very commencement, for man, as he came from the hands of his Creator, was made for immortal life. Man in Eden was immortal; he was intended to live, not to die. Then came sin, and with it death. Seth's son was called Enosh, which means "frail, mortal man." Seth himself died, his son died, and so the line of death goes on. Then comes an interruption—the intervention, as it were, of a higher law, a new inbreaking of immortality into a line of death: "Enoch walked with God: and he was not; for God took him." Enoch did not die. Every other life in that record ends with the statement "and he died"; but Enoch's is given as an exception. He simply "was not" on earth, but he "was" with God, in another and invisible state of existence. His case is thus in some respects the true type of all immortality; for it is an immortality of the true personality, in which the body has as real a share as the soul. It is when we come to the later books—Job, the Psalms, the Prophets—that we get clearer light on the form which the hope of immortality assumed; and it may be affirmed with confidence that this light is all, or nearly all, in favor of the identification of this hope with the hope of resurrection. Yet, when all is said, we cannot but feel that it was but a hope—not resting on express revelation, but springing out of the consciousness of the indissoluble relation between God and the believing soul. Life and immortality were not yet brought to light, as they are now by Christ in His Gospel. The matter is unexceptionably stated by Dr. A. B. Davidson: "The human spirit is conscious of fellowship with God; and this fellowship, from the nature of God, is a thing imperishable. This principle, grasped with convulsive earnestness in the prospect of death, became the Hebrew doctrine of immortality. This doctrine was but the necessary corollary of religion. The Hebrew faith of immortality—never a belief in the mere existence of the soul after death, for the lowest superstition assumed this—was a faith that the dark and mysterious event of death would not interrupt the life of the person with God, enjoyed in this world. If there be religion—that is, if God be—there is immortality: not of the soul, but of the whole personal being of man." This teaching of the whole Old Testament is expressed by our Lord with a surprising incisiveness in two sentences: "I am the God of Abraham. God is not the God of the dead, but of the living." Prof. Orr.]

BSBMatthew 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.”

中希伯来圣经方面的证据：〔早期希伯来人对灵魂（人属灵的部分）在身体之后仍然存活这一点，与我们一样毫无疑问。有人说旧约里没有不朽的教义。我的回答是：不朽从最开头就有——因为人从造他者手中出来时，本是为不朽的生命造的。伊甸园中的人是不死的；他受造本为活，不为死。随后罪来了，死也随之而来。塞特给儿子起名以挪士，意思是『脆弱必死的人』。塞特自己死了，他儿子死了，死亡的世系就此延续。接着出现了一次中断——仿佛一条更高之律的介入，不朽向死亡世系的一次新的突入：『以诺与神同行，神将他取去，他就不在世了。』以诺没有死。那份家谱里其余每一个人生都以『就死了』作结；唯有以诺被记为例外。他只是在地上『不在了』，却在另一种不可见的存在状态里与神『同在』。因此，他的情形在某些方面正是一切不朽的真预表——因为那是真位格的不朽，身体与灵魂同样实在地有份。到了后期的书卷——约伯记、诗篇、先知书——不朽的盼望取何形态才有更清楚的光；而且可以很有把握地断言：这光全部（或几乎全部）都支持把这盼望与复活的盼望画上等号。然而说到底，我们不能不感到那还只是一个盼望——不是安放在明文启示上，而是从神与信靠他的灵魂之间那不可解除之关系的自觉里生发出来。生命与不朽那时尚未彰显，如今才借基督在福音里彰显出来。戴维森博士（A. B. Davidson）的表述无可挑剔：『人的灵自觉与神相交；而这相交，就神的本性而论，是不能朽坏的。这个原则，在死亡临前被人以痉挛般的恳切抓住，便成了希伯来人的不朽教义。这教义不过是宗教的必然推论。希伯来人的不朽信仰——从来不是相信灵魂死后仅仅存在（最低等的迷信也这样设想）——乃是相信死亡这幽暗神秘的事件，不会中断人在今世所享的与神同在的生命。若有宗教——就是说，若有神——就有不朽：不是灵魂的不朽，而是人整个位格存有的不朽。』整部旧约的这一教导，我们的主用两句话说得惊人地锐利：『我是亚伯拉罕的神。神不是死人的神，乃是活人的神。』奥尔教授（Orr）〕

ENNew Testament affirmations—words of Christ: Matt. 19:29. Shall inherit eternal life. Luke 18:30. Shall receive . . . in the world to come eternal life. John 3:16, 36. Should not perish, but have eternal life. John 4:14. John 5:24. He that heareth My word, and believeth . . . hath eternal life. John 6:47. John 11:25, 26. He that believeth on Me, though he die, yet shall he live: and whosoever liveth and believeth on Me shall never die. John 14:3, 19. Because I live, ye shall live also. John 17:24. Luke 23:43. To-day shalt thou be with Me in Paradise. [In the parable of Dives and Lazarus (Luke 16), our Lord speaks of the two men as though they were still living, after He had spoken of them as being dead—as though their life had been continuously prolonged into another sphere of existence. R. McQuesten.] Apostolic writers: Rom. 8:38, 39. Neither death, nor life, . . . nor things to come . . . shall be able to separate us from the love of God. 1 Cor. 15:21, 22, 49, 53. As in Adam all die, even so in Christ shall all be made alive. As we have borne the image of the earthy, we shall also bear the image of the heavenly. For this corruptible must put on incorruption, and this mortal must put on immortality. Then shall come to pass the saying that is written, Death is swallowed up in victory. 1 Thes. 4:17. 2 Tim. 1:10. Christ Jesus, who abolished death, and brought life and incorruption to light. Rev. 14:13. Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them. Rev. 21:3, 4. See Heaven; Resurrection.

BSB1 Corinthians 15:53, 54 53 For the perishable must be clothed with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable and the mortal with immortality, then the saying that is written will come to pass: “Death has been swallowed up in victory.”

中新约的断言——基督的话：马太福音 19:29 —— 并且承受永生。路加福音 18:30 —— 在来世必得永生。约翰福音 3:16, 36 —— 不至灭亡，反得永生。4:14。5:24 —— 那听我话、又信差我来者的，就有永生。6:47。11:25-26 —— 信我的人，虽然死了，也必复活；凡活着信我的人必永远不死。14:3, 19 —— 因为我活着，你们也要活着。17:24。路加福音 23:43 —— 今日你要同我在乐园里了。〔在财主与拉撒路的比喻里（路加福音 16 章），我们的主说完二人已死之后，又说到他们，就像他们仍然活着——就像他们的生命被连续地延展进了另一个存在的领域。麦奎斯坦（R. McQuesten）〕使徒的著作：罗马书 8:38-39 —— 无论是死，是生……是现在的事，是将来的事……都不能叫我们与神的爱隔绝。哥林多前书 15:21-22, 49, 53 —— 在亚当里众人都死了，照样，在基督里众人也都要复活。我们既有属土的形状，将来也必有属天的形状。这必朽坏的总要变成（原文作穿）不朽坏的，这必死的总要变成不死的。那时经上所记『死被得胜吞灭』的话就应验了。帖撒罗尼迦前书 4:17。提摩太后书 1:10 —— 他已经把死废去，借着福音，将不能坏的生命彰显出来。启示录 14:13 —— 从今以后，在主里面而死的人有福了！圣灵说：是的，他们息了自己的劳苦，作工的果效也随着他们。21:3-4。参主题词条：天堂（080）；复活。

ENEvidence from the side of nature and reason: [The real proofs are those which show that the make and constitution of man's nature are not explicable on the hypothesis that he is destined only for a few short years of life on earth, but are such as point to a nobler and enduring state of existence. There is, first, the fact that the scale of man's nature is too large for his present scale of existence. The same inference follows if we consider life from the point of view of moral discipline: everything which strengthens our view of the world as a scene of moral government, everything which leads us to believe that the Creator's main end in His dealings with man is to purify and develop character, strengthens also our belief in immortality. A third consideration is that frequently insisted on—the manifest incompleteness of the present scene of things, both as respects human character and work, and as respects the Divine administration. Finally, there is the fact, which all history verifies, that only under the influence of this hope do the human faculties, even here, find their largest scope and play. I think, then, we may conclude that reason does create a presumption, and that a very strong one, in favor of a future life. These considerations prove the possibility of immortality, and show that the soul of man is naturally fitted for immortality; and, so far as they go, they must be accepted as a powerful corroboration and confirmation, from the side of nature, of the Christian view. Professor Orr.]

中来自自然与理性方面的佐证：〔真正的证明在于显示：人性的构造与秉性，无法用『人注定只在地上活短短几年』的假设来解释，而恰恰指向一种更高贵、更长存的存在状态。第一，有这样的事实：人性的量级，对他现有的存在量级来说太大了。若从道德操练的角度看人生，同样的推论也随之而来：凡加强我们把世界看作道德治理之场的，凡使我们相信造物主对待人的主要目的在于炼净并培育品格的，也都在加强我们对不朽的信念。第三个考量是人们常常力陈的——现有事态的显然未完成性：就人的品格与工作而论如此，就神的治理而论亦然。最后还有一个为全部历史所证实的事实：唯有在这盼望的感召之下，人的诸般才能——即便在今世——才得着最大的施展余地。那么我想我们可以下结论：理性确实为来生立起了一个推定，而且是一个极强的推定。这些考量证明了不朽的可能，显明人的灵魂天然地适配于不朽；就其所及的范围而论，必须承认它们是从自然一方对基督教观点有力的佐证与印证。奥尔教授（Orr）〕