RESURRECTION OF THE BODY ｜ 身体的复活

ENRESURRECTION OF THE BODY. Old Testament: Isa. 26:19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust. Hos. 6:2. After two days will He revive us: in the third day He will raise us up, and we shall live in His sight. Hos. 13:14. I will ransom them from the power of the grave; I will redeem them from death. Dan. 12:2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. New Testament: Luke 20:37, 38. Now that the dead are raised, even Moses shewed at the bush . . . for He is not a God of the dead, but of the living. John 5:29. And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 11:23-26. Jesus saith unto her, Thy brother shall rise again . . . I am the resurrection, and the life. John 6:40. And I will raise him up at the last day. 1 Cor. 15:12-58 (the great argument), with these particular statements: verses 42-44. It is sown in corruption; it is raised in incorruption . . . it is sown a natural body; it is raised a spiritual body. Verse 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Verses 53, 54. For this corruptible must put on incorruption, and this mortal must put on immortality. Rom. 8:11. He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you. 2 Cor. 5:1-4. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Phil. 3:21. Who shall change our vile body, that it may be fashioned like unto His glorious body. 1 Thes. 4:14, 16. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. Rev. 20:12. And I saw the dead, small and great, stand before God. The order of the resurrection: 1 Cor. 15:23, 51, 52. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at His coming.

BSB1 Corinthians 15:44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

中身体的复活。旧约：以赛亚书 26:19 —— 死人要复活，尸首要兴起。睡在尘埃的啊，要醒起歌唱。何西阿书 6:2 —— 过两天他必使我们苏醒，第三天他必使我们兴起，我们就在他面前得以存活。13:14 —— 我必救赎他们脱离阴间，救赎他们脱离死亡。但以理书 12:2 —— 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。新约：路加福音 20:37-38 —— 至于死人复活，摩西在荆棘篇上……神原不是死人的神，乃是活人的神。约翰福音 5:29 —— 就出来：行善的复活得生，作恶的复活定罪。11:23-26 —— 耶稣说：你兄弟必然复活……复活在我，生命也在我。6:40 —— 在末日我要叫他复活。哥林多前书 15:12-58（那段伟大的论证），其中几处特别的陈述：42-44 节 —— 所种的是必朽坏的，复活的是不朽坏的……所种的是血气的身体，复活的是灵性的身体。49 节 —— 我们既有属土的形状，将来也必有属天的形状。53-54 节 —— 这必朽坏的总要变成不朽坏的，这必死的总要变成不死的。罗马书 8:11 —— 然而叫耶稣从死里复活者的灵若住在你们心里，那叫基督耶稣从死里复活的，也必藉着住在你们心里的圣灵，使你们必死的身体又活过来。哥林多后书 5:1-4 —— 我们原知道，我们这地上的帐棚若拆毁了，必得神所造的房屋，不是人手所造，在天上永存的。腓立比书 3:21 —— 他要将我们这卑贱的身体改变形状，和他自己荣耀的身体相似。帖撒罗尼迦前书 4:14, 16 —— 我们若信耶稣死而复活了，那已经在耶稣里睡了的人，神也必将他与耶稣一同带来。启示录 20:12 —— 我又看见死了的人，无论大小，都站在宝座前。复活的次序：哥林多前书 15:23, 51-52 —— 但各人是按着自己的次序复活：初熟的果子是基督；以后在他来的时候，是那些属基督的。

EN[The resurrection of Christ is fundamental to our expectation of ourselves rising from the dead. That He rose from the dead manifests the salvation which He brings to man as one which works through supernatural power and produces supernatural effects; and we have not exhausted the scriptural view of the power of His resurrection until we perceive that His resurrection carries ours in its train. When He arose, men saw the great spectacle of the conquest of death, the reversal of the curse pronounced on man's sin, the presentation to God of the firstfruits from the grave. When He arose it was not merely as an individual who had burst the bonds of death: it was the beginning of a great harvest. In Christ's resurrection, therefore, the Christian man sees the earnest and pledge of his own resurrection; and by it he is enheartened as he lays away the bodies of those dear to him—not sorrowing "as others which have no hope," but with heart swelling with glad anticipation of the day when they shall rise to meet their Lord. B. B. Warfield.]

BSB1 Thessalonians 4:14 For since we believe that Jesus died and rose again, we also believe that God will bring with Jesus those who have fallen asleep in Him.

中〔基督的复活，是我们指望自己从死里复活的根基。他从死里复活，表明他所带给人的救恩乃是一种藉超自然的大能运行、并产生超自然果效的救恩；而我们对『他复活之大能』的圣经认识，若没有看到他的复活把我们的复活一并牵引在后，就还没有穷尽。当他复活时，人看见了那伟大的场面：死亡被征服，那因人犯罪而宣告的咒诅被翻转，坟墓中初熟的果子被献给神。他复活的时候，并不只是一个人挣断了死亡的锁链而已：那是一场大收割的开端。所以，基督徒在基督的复活里看见自己复活的凭据与保证；他安葬所爱之人的身体时，也因此得着鼓舞——不像『那些没有指望的人忧伤』，反倒满心欢喜地期待那一日，那时他们要复活迎见自己的主。华腓德（B. B. Warfield）〕

EN[According to the Bible, and according to fact, man is a compound being—not, like God and the angels, a pure spirit, but an embodied spirit, a being made up of body and of soul. The soul, it is true, is the highest part of human nature, the seat of personality and of mental, moral and spiritual life; yet it is intended and adapted for life in the body, and body and soul together make the man, the complete human being. It was no part of the Creator's design for man in his ideal constitution that body and soul should ever be separated: the immortality man was to enjoy was an immortality in which the body was to have its share. This is the profound truth in the teaching of the Bible when it says that, as respects man, death is the result of sin. Had sin not entered, we must suppose that man—the complete man—would have enjoyed immortality; even his body, its energies replenished from vital forces within, being exempt from decay. With the entrance of sin, and the departure of holiness from the soul, this condition ceased, and the body sank, as part of general nature, under the law of death. The last point, therefore, in the Biblical doctrine is that true immortality is through redemption, and that this redemption embraces the resurrection of the body. It is a complete redemption—a redemption of man in his whole personality, and not simply of a part of man. First of all, then, this doctrine of the redemption of the body is needful for the completion of the Christian view: it is not an accident, but an essential and integral part of it. It is essential to a complete redemption that not the soul only, but man in his whole complex personality, body and soul together, should be redeemed. In the disembodied state the believer indeed is with Christ, and rests in the blessedness of unbroken fellowship with Him; but it is the resurrection which is the perfection of his life.]

BSBRomans 8:23 Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.

中〔按照圣经，也按照事实，人是一种复合的存在——他不像神与天使那样是纯粹的灵，而是一个有身体的灵，是由身体与灵魂合成的存在。诚然，灵魂是人性中最高的部分，是位格的所在，也是心智、道德与属灵生命的所在；然而它原是为着『在身体中生活』而设、而适配的；身体与灵魂合起来才成其为人，才是完整的人。在创造主为人所定的理想构造中，身体与灵魂分离绝不在其计划之内：人本该享有的不朽，是一种连身体也有分的不朽。当圣经说『就人而言，死是罪的结果』时，其中所含的正是这一深刻的真理。假如罪没有进来，我们必须设想：人——完整的人——本会享有不朽；连他的身体也会因内里生命力的不断补给而免于朽坏。但随着罪的进入、圣洁从灵魂中离去，这一状态便告终止，身体作为整个自然界的一部分，也沉入了死亡的律之下。因此，圣经教义的最后一点是：真正的不朽是藉着救赎而来的，而这救赎包含身体的复活。这是一种完整的救赎——是对整个位格之人的救赎，而不只是对人的一部分的救赎。所以首先，这『身体得赎』的教义乃是基督教整体观点得以完整所必需的：它不是可有可无的附带之物，而是其中本质而不可分割的一部分。要有完整的救赎，就必须不只是灵魂，而是整个复合位格的人——身体与灵魂一同——得蒙救赎。在脱离身体的状态中，信徒诚然是与基督同在，安息在与他不间断相交的福乐里；但使他的生命臻于完全的，乃是复活。〕

EN[Secondly, this doctrine is not exposed to some of the objections often made to it. How, it is asked, can the same body be raised, when it is utterly decayed, and the particles of which it was composed are scattered to the winds of heaven, or perhaps taken up into other bodies? But the doctrine of the resurrection does not involve any such belief. The solution lies in a right conception of what it is that constitutes identity. Wherein does the identity even of our present bodies consist? Not, certainly, in the mere identity of the particles of matter of which our bodies are composed, for this is continually changing, in constant process of flux. The principle of identity lies rather in that which holds the particles together, which vitally organizes and constructs them, which impresses on them their form and shape, and maintains them in unity with the soul, to serve as its instrument and medium of expression. It lies, if we may so say, in the organic, constructive principle, which in its own nature is spiritual and immaterial, and adheres to the side of the soul. At death the body perishes; it is resolved into its elements—but this vital, immaterial principle endures, prepared, when God wills, to give form to a new and grander, because more spiritual, corporeity. The existence of mystery here I grant: we cannot understand the resurrection from natural causes, but only, as Christ teaches us, from the power of God. It is a miracle, and the crowning act of an economy of miracles. But we need not make the mystery greater than it is by insisting on a material identity between the new body and the old, which is no part of the doctrine of Scripture—indeed, is expressly contradicted by the words of the apostle touching this very point: "Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body that shall be . . . but God giveth it a body as it hath pleased Him, and to every seed his own body." In the case supposed we see clearly, first, that the identity consists only in a very minute degree, if at all, in identity of material particles; and second, that the real bond lies in the active, vital principle which connects the two bodies.]

BSB1 Corinthians 15:38 But God gives it a body as He has designed, and to each kind of seed He gives its own body.

中〔其次，这教义并不像人们常以为的那样受制于某些反驳。有人问：身体既已彻底腐朽，构成它的微粒或已随风飘散于天下，或已被吸收进别的身体，怎么还能『同一个身体』复活呢？但复活的教义并不包含这样一种信念。解答在于正确理解『何为同一性』。就连我们现今身体的同一性，究竟在于什么？肯定不在于构成我们身体之物质微粒的同一——因为那些微粒一直在变换，处于不断的流转之中。同一性的原理毋宁在于那把这些微粒聚拢在一起的东西：那使它们活着地组织起来、构造起来，把形状与样貌印在它们身上，并使它们与灵魂保持合一、作灵魂之工具与表达媒介的东西。可以说，同一性在于那有机的、构造性的原理；它本身的性质是属灵的、非物质的，是依附于灵魂那一边的。人死时身体消亡，被分解回归元素；但这个有生命的、非物质的原理仍然存留，随时预备好——当神愿意的时候——赋形于一个更新、更宏大的形体，因为那形体更属灵。此处确有奥秘，这我承认：我们无法从自然的原因去理解复活，只能像基督所教导的那样，从神的大能去理解。它是一件神迹，是整套神迹之安排中登峰造极的一举。但我们不必坚持新旧身体之间必须有物质上的同一，从而把这奥秘弄得比它本身更大——那种坚持根本不属圣经的教义，事实上恰恰被使徒论及这一点的话所明确否定：『无知的人哪，你所种的，若不死就不能生。并且你所种的不是那将来的形体……但神随自己的意思给他一个形体，并叫各等子粒各有自己的形体。』在这个比喻的情形中，我们清楚地看见：第一，同一性即便与物质微粒的同一有关，其程度也微乎其微；第二，真正的纽带在于那连接两个身体的、能动而有生命的原理。〕

EN[A third point is that the resurrection contemplated is not a resurrection at death, but a future event connected with the consummation of all things. The general representations of Scripture always contemplate the resurrection as future, and regard the believer's state as, till that time, one of being "unclothed." What Scripture does seem to teach is that meanwhile a preparation for this spiritual body is going on, a spiritual basis for it is being laid, through the possession and working of Christ's Spirit. The doctrine of the Christian's consummation carries with it, further, the idea that, together with the perfecting of the believer, or of the sons of God, there will be a perfecting or glorification even of outward nature. This is implied in the possession of a corporeity of any kind; for that stands in relation to an environment, to a general system of things. A new heavens and earth there must be, if there is to be glorified corporeity. Scripture accordingly makes clear that nature also, the creation also, will be delivered from the bondage of vanity and corruption under which it is at present held. It is needless for us to attempt to anticipate what changes this may imply, how it is to be brought about, or how it stands related to the changes in the material universe predicted by science. The day alone will declare it. Prof. Orr.]

BSBRomans 8:21 that the creation itself will be set free from its bondage to decay and brought into the glorious freedom of the children of God.

中〔第三点是：这里所说的复活，并不是死时立刻发生的复活，而是与万有的终局相连的一件将来之事。圣经通盘的表述，向来把复活看作将来之事，并把信徒在那日之前的状态看作『赤身』（未得衣服穿上）的状态。圣经似乎确实教导的是：在此期间，藉着基督之灵的内住与运行，那属灵身体的预备正在进行，它的属灵根基正在奠立。关于基督徒终局的教义还进一步含有这样一个思想：随着信徒（神众子）的得以完全，连外在的受造界也要得着完全、得着荣耀。这一点其实已含在『拥有某种形体』这件事本身之内；因为形体总是与某种环境、与某个总体的事物系统相关联的。若要有得荣耀的形体，就必须有新天新地。因此圣经清楚指明：受造之物，就是这创造界，也要脱离它现今所受败坏与虚空的辖制。至于这意味着何等的变化、将如何成就、又与科学所预言的物质宇宙之变化有何关系，我们无须试图预先揣测。惟有那一日才会揭晓。奥尔教授（Prof. Orr）〕