RESURRECTION OF CHRIST ｜ 基督的复活

ENRESURRECTION OF CHRIST. Predicted by Christ: Luke 18:33. And they shall scourge Him, and put Him to death: and the third day He shall rise again. Testified to even by the chief priests and Pharisees: Matt. 27:63. Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again. Asserted by the angel at the sepulchre: Luke 24:6. He is not here, but is risen: remember how He spake unto you when He was yet in Galilee. Witnesses of His subsequent appearances: Mary Magdalene and the other women (John 20:11-18; Matt. 28:9, 10); Simon Peter (Luke 24:34); two unnamed disciples (Luke 24:13-35); the eleven apostles, twice (Luke 24:36-43; John 20:26-29); seven apostles at the Sea of Tiberias (John 21:1-24); the eleven with above five hundred brethren in Galilee (1 Cor. 15:6); the eleven in Jerusalem (Acts 1:3-8; Luke 24:44-49), immediately followed by His ascension at Bethany. Add the great declaration: Rev. 1:18. I am He that liveth, and was dead; and, behold, I am alive for evermore. His resurrection was the prominent theme of apostolic preaching—from Peter's first sermon at Pentecost (Acts 2:31, 32) onward, preached by Peter, Philip and Paul (Acts 4:10, 33; 5:30; 17:3, 31; 26:22); and the resurrection, together with the death, is the vital theme of the Epistles and of the Revelation. Christ's resurrection body was unchanged on the evening of the resurrection day: Luke 24:39. Behold My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have. It was also unchanged a week later: John 20:27. Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side. No hint is given of change during the forty days from resurrection to ascension. Monumental evidence: the change of the day of rest from the seventh to the first, immediately upon the resurrection; and the observance of Easter Sunday through the Christian centuries, until it is recognized by all Christian nations and churches throughout the world.

BSBLuke 24:39 Look at My hands and My feet. It is I Myself. Touch Me and see—for a spirit does not have flesh and bones, as you see I have.”

中基督的复活。基督自己的预告：路加福音 18:33 —— 并要鞭打他，杀害他；第三日他要复活。连祭司长和法利赛人也作了见证：马太福音 27:63 —— 大人，我们记得那诱惑人的还活着的时候曾说：三日后我要复活。坟墓旁天使的宣告：路加福音 24:6 —— 他不在这里，已经复活了。当记念他还在加利利的时候怎样告诉你们。他此后显现的见证人：抹大拉的马利亚与同来的妇女（约翰福音 20:11-18；马太福音 28:9-10）；西门彼得（路加福音 24:34）；两位没有留名的门徒（路加福音 24:13-35）；十一位使徒，两次（路加福音 24:36-43；约翰福音 20:26-29）；提比哩亚海边的七位使徒（约翰福音 21:1-24）；在加利利与五百多弟兄同在的十一位使徒（哥林多前书 15:6）；在耶路撒冷的十一位使徒（使徒行传 1:3-8；路加福音 24:44-49），随即他在伯大尼升天。再加上那句伟大的宣告：启示录 1:18 —— 又是那存活的；我曾死过，现在又活了，直活到永永远远。他的复活是使徒讲道的显著主题——自五旬节彼得的第一篇讲章（使徒行传 2:31-32）起，彼得、腓利、保罗一路传讲（4:10, 33；5:30；17:3, 31；26:22）；而复活连同受死，也是书信与启示录的核心主题。基督复活的身体，在复活当日的晚上并无改变：路加福音 24:39 —— 你们看我的手、我的脚，就知道实在是我了。摸我看看！魂无骨无肉，你们看，我是有的。一周之后也依然如此：约翰福音 20:27 —— 伸过你的指头来，摸我的手；伸出你的手来，探入我的肋旁。从复活到升天这四十天中，圣经没有一处暗示这身体有过改变。作为『纪念碑』的证据：安息日由第七日改为第一日，就在复活之后立即发生；以及复活节主日在基督教历世历代中的遵守，直到今日为全世界一切基督教国家与教会所公认。

ENDeclared the Son of God by His resurrection: Rom. 1:3, 4. Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. Resurrection and justification: Rom. 4:25. Who was delivered for our offences, and was raised again for our justification. [In order to secure for us the Divine declaration that we are accepted with God, the apostle grounds the attainment of salvation not only upon the death of Christ, but upon His resurrection—so far as to imply in this passage that the resurrection was the complement of His death. The atonement for our sins which was made in His death could not effect the result of our actual appropriation of salvation unless it had been followed by the resurrection from the dead. While, therefore, no strictly atoning significance is here or elsewhere ascribed to any event except the death of Christ, the resurrection is associated with the completion of salvation in such a way as to be made an essential factor. Stevens.] Rom. 5:10. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life. [Only in natural sequence to the cross come the culminating glories of resurrection and ascension, with the subsequent manifestation of Himself by the Lord—to Stephen when dying; to Paul the persecutor, when changed to the apostle; to John the beloved, when visions of the future were opened to him. These things are not creations of fancy in men who were not expecting their coming. They are not legends, myths, rainbow-dreams of the world's youth. They are the most assured and dominating facts in the history of the world, fullest of meaning and fullest of inspiration. It is idle to say, "Resurrection is impossible; no other has died publicly by savage violence and has risen from the dead; ascension through the air of a living form is simply beyond the grasp of thought." Granted, if this were an earthly life closed upon the cross. But if it was a heavenly life, voluntarily submitted to earthly conditions for a purpose and for a time, voluntarily subjected even to death in order to open a more than stellar way to higher realms, yet not capable of destruction by nail and lance—reappearing therefore in personal identity, not thereafter confined to the earth, exhibiting in miracles its superhuman mastery, and passing in splendor into and through the welcoming heavens—if this is what the Gospels present, as evidently they do, then even this close of the life only completes and crowns what had preceded. It is as the mighty hallelujah chorus bringing to its finish the majestic oratorio; it is as the sunset of an unpictured glory crowning the radiance of an obscured but conquering day. R. S. Storrs.]

BSBRomans 4:25 He was delivered over to death for our trespasses and was raised to life for our justification.

中藉复活被显明为神的儿子：罗马书 1:3-4 —— 论到他儿子我主耶稣基督，按肉体说，是从大卫后裔生的；按圣善的灵说，因从死里复活，以大能显明是神的儿子。复活与称义：罗马书 4:25 —— 耶稣被交给人，是为我们的过犯；复活，是为叫我们称义。〔为要为我们取得神那句宣告——我们已蒙神悦纳——使徒把得救的成就不仅奠基于基督之死，也奠基于他的复活；以致在这段经文里，几乎是在说复活乃是他受死的补足。他受死所成就的赎罪，若没有随之而来的从死里复活，就无法产生我们实际支取救恩的结果。因此，虽然此处或别处都没有把严格意义上的赎罪功效归给基督之死以外的任何事件，复活却以这样一种方式与救恩的完成相连——以致成为不可少的要素。史蒂文斯（Stevens）〕罗马书 5:10 —— 因为我们作仇敌的时候，且藉着神儿子的死，得与神和好；既已和好，就更要因他的生得救了。〔复活与升天那登峰造极的荣耀，惟有作为十字架之后的自然承接才会到来；随之而来的，还有主亲自的显现——向临死的司提反，向那由逼迫者变为使徒的保罗，向那被开启看见将来异象的、蒙爱的约翰。这些事，绝不是那些原本并不指望它们发生之人凭空想象出来的。它们不是传说，不是神话，不是人类幼年时代的虹色梦幻。它们是世界历史上最确凿、最具支配力的事实，最富含意义，也最能激励人心。若说『复活是不可能的；从未有别人在众目睽睽之下被残暴处死又从死里复活；一个活人的身体升空穿云，根本超出思维所能把握』——这话是白说的。若这是一段以十字架为终点的属地生命，那这话也就罢了。但假如那是一段属天的生命，为着一个目的、在一段时期内自愿服在属地的条件之下，甚至自愿伏于死亡，为要开出一条通往更高境界、远超星辰的道路，却并不能被钉子与枪尖所毁灭——因而带着同一位格重新出现，此后不再受地上的拘限，在神迹中彰显其超人的掌权，并在辉煌中进入并穿过那迎接他的诸天；假如福音书所呈现的正是这个（而它们显然正是如此），那么，这生命的终结反倒只是成全并加冕了此前的一切。这就如那雄浑的哈利路亚大合唱，为庄严的清唱剧收束作结；这就如一场无笔可绘之荣光的日落，为那被遮蔽却终得胜的白昼加上冠冕。斯托尔斯（R. S. Storrs）〕

EN[The conviction of the reality of Christ's bodily resurrection formed the center of the faith of the founders of Christianity. It would be difficult for any candid mind to doubt a fact so broadly spread upon the surface of the New Testament record. Our Lord Himself deliberately staked His whole claim upon His resurrection: when asked for a sign, He repeatedly pointed to this sign as His single and sufficient credential (John 2:19; Matt. 12:40). The earliest proclaimers of the Gospel conceived witnessing to the resurrection of their Master as their primary function (Acts 1:22; 2:32; 4:33; 10:41; 17:18); and the lively hope and steadfast faith that sprang up within them they ascribe to its power (1 Pet. 1:3, 21; 3:21). Paul's whole gospel was the gospel of the risen Saviour: to His call he ascribes his own apostleship, and to His working all the elements of the Christian faith and life. There are two passages in his epistles which in an almost startling way reveal the supreme place then ascribed to the resurrection of Christ. In a context of very special power he declares roundly that "if Christ be not risen" the apostolic preaching and the Christian faith are alike vain, and those who have believed in Christ are yet in their sins (1 Cor. 15:14-17). His meaning is that the resurrection of Christ occupied the center of the Gospel preached by him and by all the apostles, and received by all Christians; so that if this resurrection should prove not to be a real occurrence, the preachers are convicted of being false witnesses of God, the faith founded on their preaching is proved an empty thing, and the hopes conceived on its basis are rendered void. Here Paul implicates with himself the whole Christian community, teachers and taught alike, as suspending Christianity upon the resurrection of Christ as its fundamental fact. In some respects even more striking are the implications of Phil. 3:10, where the apostle contrasts all the "gains" of the flesh with the one "gain" of the Spirit, Christ Jesus the Lord: over against "the excellency of the knowledge of Christ Jesus my Lord" he declares that he counts all things but refuse, if only he may "win Christ, and be found in Him"—if only he "may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means he might attain unto the resurrection of the dead." The structure of the passage represents the very essence of the saving knowledge of Christ as residing in knowing "the power of His resurrection." That is to say, Paul finds the center of gravity of the Christian life, no less than of the Christian faith, in the fact of the resurrection of Christ.]

BSB1 Corinthians 15:17 And if Christ has not been raised, your faith is futile; you are still in your sins.

中〔确信基督身体真实复活，构成了基督教创始者们信仰的中心。任何持平的心思，都很难去怀疑一件如此广泛地铺陈在新约记载表层的事实。我们的主自己有意把他全部的宣称押在他的复活上：当人向他求神迹时，他一再指向这个神迹，作为他唯一而充分的凭证（约翰福音 2:19；马太福音 12:40）。最早传福音的人，把为他们的主的复活作见证视为自己首要的职分（使徒行传 1:22；2:32；4:33；10:41；17:18）；他们心中生发的那种活泼的盼望与坚定的信心，他们也归因于复活的能力（彼得前书 1:3, 21；3:21）。保罗全部的福音就是复活之救主的福音：他把自己的使徒职分归于这位主的呼召，把基督徒信仰与生命的一切要素都归于这位主的运行。他书信中有两段经文，以近乎骇人的方式显明了当时人们赋予基督复活何等至高的地位。在一段极有力量的上下文中，他直截了当地宣告：『若基督没有复活』，使徒的传道与基督徒的信心就都是枉然，那些信了基督的人也仍在罪里（哥林多前书 15:14-17）。他的意思是：基督的复活占据着他与众使徒所传、众信徒所领受之福音的中心；因此，这复活若被证明并非真实发生的事，传道的人便被判定为神的假见证，建立在他们所传之道上的信心便被证实为空的，凭它而生的盼望也就归于虚空。保罗在此把整个基督徒群体——教导人的与受教的——连同他自己一并牵涉进来，表明基督教整个悬挂在『基督复活』这一根本事实上。在某些方面，腓立比书 3:10 的含意更为惊人；在那里使徒把肉体一切的『得着』与圣灵那唯一的『得着』——主基督耶稣——相对照：与『我主基督耶稣为至宝』相比，他宣告自己看万事如粪土，为要『得着基督，并且得以在他里面』；只求『使我认识基督，晓得他复活的大能，并且晓得和他一同受苦，效法他的死，或者我也得以从死里复活』。这段经文的结构表明：认识基督这救人之知识的精髓所在，正在于晓得『他复活的大能』。也就是说，保罗把基督徒生命的重心——如同基督徒信仰的重心一样——放在基督复活这一事实上。〕

EN[In the light of this stupendous miracle, all hesitation as to the supernatural accompaniments of the life that preceded it, or of the succeeding establishment of the religion to which its seal had been set—nay, of the whole preparation for the coming of the Messenger of God who was to live and die and rise again—becomes unreasonable. The religion of Christ is stamped at once from heaven as divine, and all marks of divinity in its preparation, accompaniments and sequence become at once congruous and natural. And as the resurrection of Christ is attested by evangelists and apostles, by Paul himself and the five hundred brethren whom he summons as co-witnesses with him, by the course of events which otherwise would remain inexplicable, by the monument of the Christian Sabbath persisting as its witness through all ages, and by the divine success and progress of the Gospel through all subsequent ages—so no fact can be conceived of greater power to break down opposition to the doctrines of Christianity. But the fact of Christ's resurrection holds no more fundamental place in Christian apologetics than it does in the revelation of life and immortality which Christianity brings to a dying world. By it the veil of sense was lifted, and men were permitted to know the reality of that other world to which we are all journeying: they knew that there was life on the other side of death, that the grave was but a sojourning place, that though their earthly house of this tabernacle were dissolved, they had a building of God, a house not made with hands, eternal in the heavens. We can no longer speak of a bourne from which no traveler returns: the middle wall of partition has been broken down, and the boundary become but an invisible line, by the resurrection of Christ. Equally fundamental is the place which Christ's resurrection occupies relatively to our confidence in His claims, His teachings and His promises: by it the seal was set to all the instructions He gave and to all the hopes He awakened. And there is a deeper truth still. The resurrection of Christ is fundamental to the Christian's assurance that Christ's work is complete and redemption accomplished. Is it enough to say that He "was delivered for our offences"? Or must we not be able to add that He "was raised again for our justification"? Else what should assure us that He was able to pay the penalty and to deliver those who were bound? That He died manifests His love and His willingness to save; that He rose again manifests His power and His ability to save. Had He not emerged from the tomb, all our hopes, all our salvation, would be lying dead with Him unto this day; but as we see Him issue from the grave, we see ourselves issue with Him in newness of life. The resurrection of Christ is thus the indispensable evidence of His completed work, His accomplished redemption. It is just because He rose again that we know that the full penalty was paid, the ransom was sufficient, the work was done, the sacrifice was accepted, and that we have been bought with a price and are His purchased possession forever. In one word, the resurrection of Christ is fundamental to the Christian hope and to the Christian confidence; all our assurance of salvation is suspended on this fact. B. B. Warfield.]

BSBRomans 6:4 We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.

中〔在这惊天神迹的光照之下，人对以下各事所存的一切迟疑，都变得不合情理：对先于复活之那段生命中种种超自然的伴随现象；对随后建立起来、并由复活盖了印的那一宗教；甚至对那位『要活、要死、又要复活』的神的使者降临之前的整个预备工程。基督的宗教就此被从天上盖印，证明为神圣的；而它在预备、伴随与后续中的一切神性印记，也就立时显得契合而自然。基督的复活既有福音书作者与众使徒为证，有保罗本人以及他所召来与他一同作见证的五百弟兄为证，有那若非如此便无从解释的历史进程为证，有基督徒的主日这座『纪念碑』历世历代持续作证，又有福音在其后一切世代中神圣的成功与推进为证——那么，再想不出还有什么事实能有更大的力量，去摧毁人对基督教教义的抵挡。但基督复活这一事实，在基督教护教学中所占的根本地位，并不比它在『基督教向垂死世界所带来之生命与不朽的启示』中所占的地位更根本。藉着它，感官的幔子被揭开，人得以知道我们众人正朝之而行的那个世界是真实的：他们知道死的那一边有生命，坟墓不过是暂居之处；他们地上的帐棚房屋若拆毁了，还有神所造的房屋，是不用手所造、在天上永存的。我们再不能说『那是无人从中折返的彼岸』：藉着基督的复活，那中间隔断的墙已被拆毁，界线也不过成了一道看不见的线。基督的复活，对于我们信赖他的宣称、他的教训、他的应许，同样占据根本的地位：藉着复活，他所赐的一切教导、他所唤起的一切盼望，都被盖上了印。而还有一层更深的真理。基督的复活，是基督徒确信『基督之工已完成、救赎已成就』的根基。只说他『为我们的过犯被交付』就够了吗？岂不是还必须能加上一句：他『为叫我们称义而复活』？否则，有什么能使我们确信他真有能力付清刑罚、释放被囚的人呢？他死了，显明了他的爱与他救人的意愿；他复活了，显明了他的能力与他救人的实力。他若没有从坟墓中出来，我们一切的盼望、一切的救恩，直到今日都还与他一同躺在死里；但当我们看见他从坟墓中出来，就看见我们自己也与他一同在新生的样式中出来。因此，基督的复活是他工作已成、救赎已就的不可或缺的凭据。正因为他复活了，我们才知道刑罚已被付清、赎价已足、工作已成、祭物已蒙悦纳，我们是重价买来的，永远是他所买赎的产业。一言以蔽之：基督的复活是基督徒盼望与基督徒笃信的根基；我们一切得救的确据，都悬挂在这一事实上。华腓德（B. B. Warfield）〕