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哥林多后书生命读经 · 第10篇

新约的执事（三）

The Ministers of the New Covenant (3)
1读经：哥林多后书四章七至十五节。
1Scripture Reading: 2 Cor. 4:7-15
2林后三、四章是哥林多前后书里最重要的两章。在这两卷书信里，没有别章比这两章更著重的说到，为著更深的生命经历而有之基督的构成。这两章圣经里生命的经历，是非常深的。这两章圣经先说出使徒们─新约的执事─是如何构成的。他们被重新组织、重新安排，而成为新约的执事。保罗看自己是罪人中的罪魁。这样一个背叛神的人，怎能成为新约的执事，就是基督的执事，来执行神的经纶？一个悖逆神的人悔改归向神，而成为基督的执事，为要完成神在新约时代的行政，这实在是一件大事。保罗要成为基督的执事，首先要重生，然后要被重新构成。一个人要成为新约的执事，单单重生是不彀的，他还需要被重新组织、重新安排、重新构成。然而，新的构成需要新的元素。如果没有任何元素作为新构成的素质，我们就不可能被构成。基督的救赎把我们带回来归给神，但是基督的救赎并没有作构成的工作。这项工作需要在基督救赎的血之外，另加一种元素。这元素不仅是生命或那灵，乃是经过过程的神。
2Chapters three and four of 2 Corinthians are the most crucial chapters of both 1 and 2 Corinthians. No other chapters in these Epistles are so related to the constitution of Christ for the deeper experience of life. These two chapters are very deep in the experience of life. First, these chapters reveal how the apostles, as ministers of the new covenant, were constituted. They were reorganized, rearranged, having been made ministers of the new covenant. Paul considered himself the chief among the sinners. How could such a rebel against God become a minister of the new covenant, a minister of Christ for the carrying out of God’secon o my? It is certainly a great matter to convert a rebel against God into a minister of Christ for the accomplishing of God’sad ministration in the New Testament age. In order for Paul to become a minister of Christ, he was first reborn and then reconstituted. Rebirth is not sufficient to make someone a minister of the new covenant; it is also necessary for that one to be reorganized, rearranged, reconstituted. A new constitution, however, requires a new element. Without the element as the essence of the constitution, it is not possible for us to be constituted of anything. The redemption of Christ brings us back to God, but it does not do the work of constitution. This work requires some element in addition to the redeeming blood of Christ. This element is not only life, or the Spirit; it is the processed God
3我要请你们注意神所经过之过程的步骤：成为肉体、人性生活、钉十字架与复活。神经过的这四个主要步骤，就是经过过程之神的成分，作为用以构成我们的元素。这些成分，由出埃及三十章里，那些与橄榄油调成膏油的四种香料所表征。橄榄油是基本的元素，四种香料是用来与这元素调和的成分。这个过程结果所产生的复合品，就是具有这些成分的膏油。
3I would call your attention to the steps of the process through which God has passed: incarnation, human living, crucifixion, and resurrection. These four major steps of God’s process are also the ingredients of the processed God as the element with which we a reconstituted. These ingredients are typified by the four spices compounded with olive oil to make the ointment in Exodus 30. The olive oil was the basic element, and the four spices were the ingredients compounded with this element. The compound produced as a result of this process was the ointment with its ingredients
4神是灵─橄榄油─乃基本的元素。四种香料与成为肉体、人性生活、钉十字架、复活有关。成为肉体将神性带进人性里，使二者成为一个实体。但是神性与人性在性质上并没有改变；神性还是神性，人性还是人性。素祭里的油与细面的调和，可以用来说明这点。油与面调和在一起，形成一个具有两种性质的实体。然而，这两种性质还是分开而完整的。油并没有失去其性质，面也没有改变其性质。然而，油与面调和在一起，产生了一个实体。但这实体并非变成第三种性质的东西，既不是油，也不是面。牠乃是一个完整的实体，具有两种性质，有油的性质，也有面的性质。这说明成为肉体乃是将神性带进人性里，使二者成为一，叫二者成为一个而活著。
4God is the Spirit, the olive oil, the basic element. The four spices are related to incarnation, human living, crucifixion, and resurrection. Incarnation brought divinity into humanity and made them one entity. But neither divinity nor humanity was changed in nature. No, divinity remains divinity, and humanity remains humanity. This is illustrated by the mingling of oil with fine flour in the meal offering. The oil and the flour are mingled together to form one entity with two natures. However, each nature remains separate and complete. The oil does not lose its nature, and the flour does not change its nature. Nevertheless, the oil and the flour are mingled together to produce one entity. But this entity is not a third nature, something that is neither oil nor flour. Rather, it is a complete entity with two natures, the nature of oil and the nature of flour. This is an illustration of incarnation bringing divinity into humanity, making them one and causing them to live as one.
5主耶稣这位奇妙的人物，具有神性与人性两种性情，在拿撒勒一个木匠家里生活了三十年。祂尽完职事以后，就被钉十字架。祂的人性生活含示，凡与第一次创造有关之人性中的一切，祂全经历过了。祂钉十字架的时候，把整个旧造都带到十字架上了结了。旧造已经了结了，所以我们不该被我们的难处所困扰。这一切难处在神看来都已经了结了。坐在宝座上的神能对撒但说，『小撒但，你想要作甚么？你还在兴风作浪么？我再给你一点时间耍耍把戏。然而，你要晓得，我已经把你了结了。你，连同一切的旧造，都已经被了结了。』撒但以及旧造都被了结了，我们也被基督十字架上的死了结了。这个了结乃是钉十字架的真义。基督藉著祂的复活，将神所拣选、所救赎的子民带进神里面。成为肉体是将神带进人里面，复活是将人带进神里面。今天我们这些神所救赎的人，不仅有神在我们里面，我们也在神里面。神在我们里面，这实在是好；但我们得以在神里面，更是好得无比。你也许不太觉得你在神里面这个事实。我靠著主的怜悯能作见证，我的确感觉到、觉察到自己是一个在神里面的人。表面看，我是一个在地上生活的人；实际上，我是一个在神里面的人。神在我里面，我也在神里面。
5The Lord Jesus, a wonderful Person with two natures, divinity and humanity, lived in the home of a carpenter in Nazareth for thirty years. After completing His ministry, He was crucified. His human living implies that He passed through everything in humanity related to the first creation. When He was crucified, He brought the entire old creation to the cross and terminated it. Because the old creation has been terminated, we should not be bothered by our problems. In the sight of God, all these problems have been terminated. God sitting on the throne can say to Satan, “Little Satan, what are you trying to do? Are you still causing trouble? I’ll give you a little more time to play. However, you must realize that I have already terminated you. You, along with the old creation, have been terminated.” Satan and the old creation have been terminated, and we also were terminated by the death of Christ on the cross. This termination is the true significance of the crucifixion. Through His resurrection Christ brought God’s chosen and redeemed people into God. Incarnation brought God into man; resurrection brought man into God. Today we, the redeemed people of God, not only have God in us; we also are in God. It is wonderful to have God in us, but it is even more wonderful to be in God. Perhaps you are not very conscious of the fact that you are in God. By the Lord’s mercy I can testify that I definitely have the sense, the consciousness, that I am a man in God. Apparently, I am a man living on earth; actually, I am a man in God. God is in me, and I am in Him.
6藉著成为肉体，神已经被带进我们里面；藉著基督的复活，我们也已经被带进神里面。这是三一神，就是经过过程的神。经过过程的三一神，乃是构成我们的元素。有些人可能说，『我不觉得我已经由经过过程的三一神所构成。』你也许没有这种感觉，但你需要相信这个事实。我们基督徒的生活行事必须是凭著信心，不是凭著眼见。（林后五7。）我们是信徒，不是凭眼见生活行事的人。你是信徒呢，还是凭眼见生活行事的人？信徒不信靠看得见的事物，但确信一些看不见的事物，承认这些事物，凭信实化这些事物。一个照著感觉生活行动的人，甚至不如凭著眼见行事为人的人。你也许不觉得你住在某地方，但你实际上却是一直住在那里。感觉是不可靠的。你也许觉得自己很好，但你的光景可能很可怜。不要相信你的感觉─要相信事实。我们都已经进入神里面，这是事实。经过过程的三一神，正是构成我们的元素。你也许不感觉到被构成，也不感觉到里面有甚么改变。我再说，要作个相信的人，行事为人凭著信心，不凭著感觉。神说一件事的时候，你也该简单的说那一件事，因为圣经这样告诉你。圣经向人启示，神已经经过了成为肉体、人性生活、钉十字架、复活的过程，如今祂在复活里乃是那赐生命的灵，住在我们的灵里，作了构成我们的元素。这是圣经的话，我们必须相信。倪弟兄常说，我们是先有事实，然后有信心，再后才有经历。次序不是经历、信心、事实。事实总是在先。但我们怎么知道这些事实？这些事实乃是记载在新约里。这新约乃是遗命，比一般的约定更坚实，也更美好。约定是一种类似合同的协议，但新约这遗命是指一些已经完成的事。假定有一项遗嘱宣布某人得了一百万，这件事的证据、证明就是这个遗嘱。
6God has been brought into us through incarnation, and we have been brought into God through Christ’s resurrection. This is the Triune God, the processed God. The processed Triune God is the very element with which we have been constituted. Some may say, “I do not feel as if I have been constituted with the processed Triune God.” You may not feel this, but you need to believe it. As Christians, we need to live by faith and walk by faith, not by sight (5:7). We are believers, not those who walk by sight. Are you a believer or one who walks by sight? A believer is one who does not trust in things that can be seen, but he takes certain unseen things, confesses them, and realizes them by faith. To be one who walks according to feelings is even worse than being one who walks by sight. You may not feel that you are living in a certain place. Actually you are living there. Feelings are not trustworthy. You may feel that you are wonderful, but your condition may be pitiful. Do not believe in your feelings— believe in the facts. It is a fact that we all have been brought into God. The processed Triune God is the very element with which we have been constituted. You may not feel constituted, or that there has been any change within you. Again I say, be a believer, one who walks by faith, not one who walks according to his feelings. When God says a certain thing, you should also speak that thing simply because the Bible tells you so. The Bible reveals that God has been processed through incarnation, human living, crucifixion, and resurrection. Now in resurrection, He is the life - giving Spirit dwelling in our spirit as the constituting element. The Bible says this, and we must believe it. Brother Nee often said that first we have fact, then faith, then experience. The sequence is not experience, faith, and fact. The facts are always first. But how do we know about the facts? The facts are recorded in the New Testament. This testament is a will, something stronger and better than a covenant. A covenant is an agreement similar to a contract. But a testament, a will, refers to something already accomplished. Suppose a will declares that a person has been given a million dollars. The evidence, the proof, of this is the will.
7新约乃是遗命。这遗命说，经过过程的神如今在我们里面，祂是我们的分，祂也是构成我们的元素。不错，我们已经被构成了。我们必须相信这个事实，正如我们相信自己是神的儿女一样。有时候魔鬼会说，『看看你自己，你是神的儿子么？你早晨还发了脾气，怎么能说你是神的儿子？』就算我们发了脾气，我们还要坚持相信我们是神的儿子。所以我们应当说，『撒但，即使我发了许多次脾气，我还是神的儿子。发脾气不会改变我是神儿子的事实。撒但，我宣告这个事实，我要把你赶走。』
7The New Testament is a will. This will says that the processed God is now in us, that He is our portion, and that He is the element with which we have been constituted. Yes, we have been constituted. We need to believe this fact, just as we believe that we are children of God. Sometimes the Devil says, “Look at yourself. Are you a son of God? How can you say you are a son of God when you lost your temper this morning?” Even when we lose our temper, we must insist on believing that we are sons of God. Thus, we should say, “Satan, even though I have lost my temper many times, I am still a son of God. Losing my temper does not change the fact that I am a son of God. Satan, with my declaration of this fact, I chase you away.”
参 靠著瓦器里宝贝的能力，活出钉死的生活，彰显复活的生命
III. Living a crucified life for the manifestation of the resurrection life by the excellent power of the treasurein the earthen vessels
一 在瓦器里的宝贝
A. The Treasure in the Earthen Vessels
8林后四章七节一开始就说，『但我们有这宝贝在瓦器里。』这里的『但』字，指明与本节之前所说的成对比。保罗在六节说，『因为那说光要从黑暗里照出来的神，已经照在我们心里，为著光照人，使人认识那显在耶稣基督面上之神的荣耀。』『这宝贝』是指著六节说的。因著我们心里所得著的光照，我们有了这宝贝─奇妙、贵重、了不起的宝贝；但是，这宝贝却是放在平凡无奇的瓦器里。因为宝贝在瓦器里面，所以保罗在七节用『但』字为开始。七节整节说，『但我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们。』『超越』或作超绝，优越，极大。我们是瓦器这个事实，就证明超越的能力是属于神，不是出于我们。保罗这里的意思是说，『我不过是瓦器，卑贱、毫无价值。在我自己里面，我是罪恶、堕落、卑贱的。这样一个人怎能将真理显扬出来，将福音的荣耀照射出去？我没有能力作这事。超越的能力不是出于我，乃是属于神。我虽然是没有价值的瓦器，但神却将这宝贝照进我里面。现在这宝贝成了能力的源头，使我有动力，能将神的荣光照耀出去，也把真理显扬出来。』
8Second Corinthians 4:7 opens with the words, “But we have this treasure in earthen vessels.” The word “but” indicates a contrast with what has gone before. In verse 6 Paul says, “Because the God Who said, Out of darkness light shall shine, is the One Who shined in our hearts for the illumination of the knowledge of the glory of God in the face of Christ.” The phrase “this treasure” refers to verse 6. Because of the shining in our hearts, we have this treasure, a treasure that is wonderful, precious, and marvelous. However, we have this treasure in earthen vessels, in something that is not at all marvelous. Because the treasure is in earthen vessels, Paul opens verse 7 with “but.” All of verse 7 reads like this: “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.” The Greek word for excellence also means transcendence, surpassingness, exceeding greatness. The fact that we are earthen vessels proves that the excellence of the power is of God and not of us. Here Paul seems to be saying, “I am nothing more than an earthen vessel, low and worthless. In myself I am sinful, fallen, and low. How can such a person manifest the truth and shine forth the glory of the gospel? I do not have the power to do this. The excellence of the power is not of me—it is of God. Although I am a worthless earthen vessel, God has shined this precious treasure into me. Now this treasure becomes the source of the power energizing me and enabling me to shine forth God’s glory and to manifest the truth
9你里面难道没有一个神圣的马达？这奇妙的宝贝如今乃是属天的马达，从我们里面加给我们力量。我们睡觉的时候，这个马达不会打扰我们，但在别的时间里，牠不会放我们过去。传道人常常告诉人说，基督赐人平安。在我的经历中，祂常常不是赐我平安。祂赐给我喜乐，但不赐我平安，祂一直在我里面搅扰我。我若不顺从祂在我里面的搅扰，就得不著平安。有时候我与祂合作，就有喜乐，但我还是没有平安。
9Do you not have a divine motor within you? The marvelous treasure is now a heavenly motor empowering us from within. This motor may not trouble us while we are sleeping, but during the rest of the day it bothers us. Preachers often tell others that Christ will give peace. In my experience, He often does not give me peace. He gives me joy, but instead of giving me peace, He bothers me. If I do not go along with His inward bothering, I cannot have peace. Sometimes I cooperate with His bothering and have joy, but still there is no peace.
10照你的经历来看，你可以安安静静的坐在家里享受平安么？主时常在里面搅扰你，这难道不是真的么？基督是很会搅扰人的。这个宝贝活泼、活跃的在我们里面运行。这宝贝甚至困迫我们去作一些事情。根据林后五章所说，基督的爱困迫我们。基督不仅搅扰我们，祂也困迫我们、驱策我们。这就是使徒们这样行事为人之能力、力量的源头，叫他们将福音照耀出去，将真理显扬出来。
10According to your experience, can you sit quietly at home and enjoy peace? Is it not true that the Lord often bothers you inwardly? Christ is a bothering One. This treasure is a living and active treasure operating within us. This treasure even constrains us to do certain things. According to 2 Corinthians 5, the love of Christ constrains us. Christ not only bothers us; He constrains us, pushes us on. This is the power, the source of strength, for the apostles to behave themselves in such a way as to shine the gospel and manifest the truth
11二 钉死的生活为著彰显复活的生命从四章八节开始，我们看见使徒们不是过荣耀的生活，乃是过钉死的生活。过钉死的生活乃是过一种被磨碾的生活，就像谷粒摆在磨石之下被压榨。主耶稣在地上的时候，就是过著被磨碾的生活。祂的母亲、兄弟、所有的门徒、反对祂的人、逼迫祂的人都像磨石一样。主耶稣乃是天天受磨碾。
11B. A Crucified Life for the Manifestation of Resurrection Life Beginning at verse 8 we see that the apostles did not live a glorious life, but a crucified life. To live a crucified life is to live a life under grinding. It is to be like grains under a grinding stone. When the Lord Jesus was on earth, He lived a life under grinding. His mother, His brothers, all His disciples, and His opposers and persecutors functioned as grinding stones. Daily the Lord Jesus was under the grinding
12碾磨谷粒的时候，要用两块石头：底下是一块静止不动的石头，上面是一块转动的石头。我们可以说，对主耶稣来说，法利赛人和撒都该人是底下的石头，上面转动的磨石乃是祂的母亲、兄弟和门徒。要达到磨碾的目的，底下的石头需要上面的石头来配合、合作。这就是说，主的母亲、兄弟和门徒，帮助法利赛人和撒都该人来磨碾主耶稣。今天我们的经历在原则上也是一样。反对主恢复的人是下面的石头、不动的磨石。我们的丈夫或妻子、召会中的长老、同工、以及众圣徒乃是上面的石头。因此，我们的家人和召会中的众圣徒，与逼迫我们、反对我们的人合作，共同来磨碾我们。弟兄们，在你的经历中，你的妻子磨碾你是不是比反对者还厉害？她的批评就是磨碾。如果不是我们所亲爱的人环绕在我们身边，反对者就无法磨碾我们。真正的磨碾是来自于那些与我们很亲近的人。反对者不过是立下磨碾的根基。根基一旦立好了，你的丈夫或妻子，或是一些圣徒就实际的来磨碾你。
12In grinding grain two stones may be used: a stationary stone on the bottom and a movable stone on the top. We may say that the Pharisees and Sadducees were the bottom stone for the Lord Jesus, and the top grinding stone, the movable stone, was His mother, brothers, and disciples. For grinding, the bottom stone needs a top stone to match it and cooperate with it. This means that the Lord’s mother, brothers, and disciples helped the Pharisees and Sadducees to grind the Lord Jesus. Our experience today is the same in principle. Those who oppose the Lord’s recovery are the bottom stone, the stationary grinding stone. But our husband or wife, the elders in the church, the co-workers, and the saints are the top stone. Therefore, the members of our family and the saints in the church cooperate with the persecutors and opposers to put us under the grinding. Brothers, is it not your experience that your wife grinds you much more than the opposers do? Her criticism is a grinding. If it were not for the dear ones around us, the opposers would not be able to grind us. The real grinding comes from those close to us. The opposers simply lay the foundation for the grinding to take place. Once this foundation has been laid, your husband or wife or certain of the saints will do the actual grinding
13你再去读四福音书，就会看见叫主耶稣经历磨碾的人，就是那些亲近祂的人。主遭受逼迫的时候还是很喜乐。但是有一天祂向群众传福音的时候，祂的亲属以为祂癫狂了。（可三。）到一个地步，主耶稣甚至问说，『谁是我的母亲？谁是我的弟兄？』（太十二48。）祂接著又说，『凡实行我在诸天之上父旨意的，就是我的弟兄、姊妹和母亲了。』（50。）今天我们经历的磨碾，也是来自亲近我们的人，就是那些以天然的方式爱我们、关心我们的人。
13If you read the four Gospels again, you will see that it was those close to the Lord Jesus who caused Him to experience the grinding. When the Lord was persecuted, He was happy. But one day as He was preaching to the multitude, His friends thought He was beside Himself (Mark 3:21). At one point the 21 Lord Jesus even asked, “Who is My mother, and who are My brothers?” (Matt. 12:48). Then He said, “For whoever does the will of My Father Who is in the heavens, he is My brother and sister and mother” (Matt. 12:50). Today we also experience grinding from those close to us, those who love us and care for us in a natural way.
1 四面受压，却不被困住
1. Afflicted in Every Way, but Not Straightened
14保罗在林后四章八节说，『我们四面受压，却不被困住；出路绝了，却非绝无出路。』四面受压，或，各面遭难。本节至十八节描述使徒的生活，表明他们在复活里过钉十字架的生活，或在十字架的杀死下，活出复活的生命，为著完成他们的职事。
14In verse 8 Paul says, “We are afflicted in every way, but not straitened; perplexed, but not despairing.” The Greek word rendered “afflicted” can also be translated pressed on every side. The word straitened also means cramped. This description of the apostles’ life from this verse through verse 18 shows that they lived a crucified life in resurrection, or the resurrection life under the killing of the cross, for the carrying out of their ministry
152 出路绝了，却非绝无出路绝无出路，意思是完全找不著出路，出路全都关闭了。在这里使徒说，他们的出路绝了，找不著出路；但是他们并非绝无出路，不至于完全找不著出路。
152. Perplexed, but Not Despairing Literally, perplexed here means unable to find a way out. The word translated despairing literally means utterly unable to find a way out; that is, the way is entirely shut up. Here the apostle is saying they were perplexed, unable to find a way out, yet not despairing, not utterly unable to find a way out.
3 遭逼迫，却不被撇弃
3. Persecuted, but Not Forsaken
16九节上半说，『遭逼迫，却不被撇弃。』遭逼迫，或，被（仇敌）追赶。撇弃，或，遗弃，弃绝。直译，撇下（在恶劣的困境中）。
16Verse 9a says, “Persecuted, but not forsaken.” The Greek word for persecuted also means pursued by enemies. To be forsaken is to be abandoned, deserted; literally, it means to be left behind in some evil plight
4 打倒了，却不至灭亡
4. Cast Down, but Not Destroyed
17九节下半说，『打倒了，却不至灭亡。』打倒或作被击倒。灭亡，与三节者同，即被杀死。
17Verse 9b says, “Cast down, but not destroyed.” Cast down also means struck down, and destroyed also means perishing, as in verse 3, that is, killed
5 身体上常带著耶稣的治死
5. Bearing About in the Body the Putting to Death of Jesus
18十节继续说，『身体上常带著耶稣的治死，使耶稣的生命也显明在我们的身体上。』这里治死的意思是杀死，致死，指死的工作，十字架的工作，就是主耶稣所遭受、所经过的。主在地上的时候，天天都在杀死之下；祂天天经历被治死。使徒们也经历这个；他们天天在杀死之下，天天都被治死。使徒们经历这杀死的工作，『使耶稣的生命也显明在我们的身体上。』『使』的意思也是为使，结果。十字架的杀死，结果叫复活的生命显明。这种日常的杀死，是要在复活里释放出神的生命。十节的『生命』即复活的生命，就是主耶稣藉著十字架的工作，所活并所显出的。每天继续不断磨碾的工作，有一个特别的目的，就是使耶稣的生命，可以显明在我们的身体上。这生命乃是复活的生命。主耶稣甚至在钉十字架以前，就活出复活的生命。祂在地上所活的，乃是复活的生命。这复活的生命可以对抗被治死。
18Verse 10 continues, “Always bearing about in the body the putting to death of Jesus, that the life also of Jesus might be manifested in our body.” The putting to death here means the killing, the deadening, that is, the working of death, the working of the cross, which the Lord Jesus suffered and endured. When the Lord was on earth, He was daily under the killing. Day by day He experienced being put to death. The apostles also experienced this. Daily they were under the killing; daily they were being put to death. The apostles experienced this killing work “that the life also of Jesus might be manifested in our body.” The word rendered “that” also means in order that, resulting in. The killing of the cross results in the manifestation of resurrection life. This daily killing is to release the divine life in resurrection. The life in verse 10 is the resurrection life, which the Lord Jesus lived and expressed through the working of the cross. The continual daily grinding works for a specific purpose: that the life of Jesus might be manifested in our body. This life is resurrection life. The Lord Jesus lived resurrection life even before He was crucified. The life He lived on earth was a life of resurrection. This resurrection life is a life that can withstand being put to death.
19保罗在十一节继续说，『因为我们这活著的人，是常为耶稣被交于死，使耶稣的生命，也在我们这必死的肉身上显明出来。』在十节和十一节，耶稣的名称，含示使徒所过的生活，和主耶稣在地上所过的一样。这是在十字架的杀死之下，使复活生命显明的生活。在这两节，肉身和身体交互使用，指明必死的肉身，就是我们堕落的身体。
19In verse 11, Paul goes on to say, “For we who live are always being delivered unto death for Jesus’ sake, that the life also of Jesus might be manifested in our mortal flesh.” The title Jesus in verses 10 and 11 implies that the apostles lived a life as the Lord Jesus did on earth, a life under the killing of the cross for the manifestation of the resurrection life. The interchangeable use of “flesh” and “body” in these verses indicates that the mortal flesh is in our fallen body
6 死在他们身上发动，生命却在信徒身上发动
6. Death Operating in Them, but Life in the Believers
20十二节说，『这样，死是在我们身上发动，生命却在你们身上发动。』当我们在主死的杀死之下，祂复活的生命就藉著我们分赐到别人里面。分赐生命到别人里面，总是我们接受十字架杀死的结果。在十二节，保罗的意思是说，『我们死了，你们哥林多人却活了。我们死了，就将生命灌注到你们里面，叫你们活著。对我们来说是被治死，对你们来说却是生命的分赐。』
20Verse 12 says, “So then death operates in us, but life in you.” When we are under the killing of the Lord’s death, His resurrection life is imparted through us into others. The impartation of life into others is always the issue of our suffering the killing of the cross. In verse 12 Paul seems to be saying, “We are dying, but you Corinthians are being made alive. Our dying infuses life into you and makes you alive. For us, it is a matter of being put to death; for you, it is a matter of the impartation of life.”
217 有信心的灵保罗在十三节说，『并且照经上所记：「我信，所以我说话；」我们既有这同样信心的灵，也就信，所以也就说话。』『同样…的灵』是指与本节所引用的话（诗一一六10）里所显明同样的灵。
217. Having the Spirit of Faith In verse 13 Paul says, “And having the same spirit of faith, according to that which is written, I believed, therefore I spoke; we also believe, therefore also we speak.” The “same spirit” refers to the same spirit as set forth in the quotation from Psalm 116:10
22关于林后四章十三节的灵，阿福德（Alford）说，『不明确是圣灵，也不仅是人的性质，乃是内住的圣灵渗透整个更新的人，并成为这整个新人的特征。』文生（Vincent）说，『信心的灵，不明确是圣灵，也不是人的机能或性质，乃是二者的搀调，』就是圣灵与人灵的调和。我们必须像作诗的人，运用这样的灵，信并且说我们所经历于主的事，特别是祂的死和复活。信心不是在我们的心思里，乃是在我们那与圣灵调和的灵里。怀疑才是在我们的心思里。这里的『灵』指明使徒是藉著调和的灵，在复活里过钉十字架的生活，以完成他们的职事。十四节说，『知道那叫主耶稣复活的，也必叫我们与耶稣一同复活，并且叫我们与你们一同站在祂面前。』这指明使徒认为自己是死了的人，（一9，）因为他们是常为主的定旨被交于死。（四11。）他们惟一的盼望，乃在于那叫主耶稣复活，也必叫他们复活的神。他们是凭这种信心活著。保罗在十五节宣告：『因为凡事都是为你们，好叫恩典藉著更多的人而增多，使感谢洋溢，以致荣耀归与神。』根据上下文，恩典就是那活在使徒里面，作他们生命和生命供应的基督，叫他们过钉十字架的生活，好显明复活的生命，使他们能完成他们为著神新约的职事。使徒们一直经历杀死，生命就不断分赐到别人里面，好叫恩典藉著更多的人而增多；结果使感谢洋溢。保罗不在意苦难，因为知道他如果被杀死，生命就会分赐给许多人，这生命要成为他们的恩典。结果，众人都将感谢归给神。这是使徒们所过的生活，就是钉十字架的生活，藉著瓦器里宝贝的超越能力，彰显复活的生命。
22Concerning the spirit in verse 13, Alford says, “Not distinctly the Holy Spirit, — but still not merely a human disposition: the indwelling Holy Spirit penetrates and characterizes the whole renewed man.” Vincent says, “Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both.” This means it is the mingling of the Holy Spirit with our human spirit. We must exercise such a spirit to believe and to speak, as the psalmist did, the things we have experienced of the Lord, especially His death and resurrection. Faith is in our spirit, which is mingled with the Holy Spirit, not in our mind. Doubts are in our mind. The “spirit” here indicates that it is by the mingled spirit that the apostles lived a crucified life in resurrection for carrying out their ministry. Verse 14 says, “Knowing that He Who raised the Lord Jesus will raise us also with Jesus, and will present us with you.” This indicates that the apostles considered themselves dead persons (1:9), for they were always being delivered unto death for the Lord’s purpose. Their only hope was in the God who raised up the Lord Jesus and who would also raise them up. They lived with this kind of faith. In verse 15 Paul declares, “For all things are for your sakes, that the grace, abounding through the many, may cause the thanksgiving to abound to the glory of God.” Grace, according to the context, is the very Christ who lives in the apostles as their life and life supply for them to live a crucified life for the manifestation of the resurrection life, that they may carry out their ministry for God’s new covenant. As the apostles were under the killing, life was being imparted to others, and grace was abounding through the many. As a result, much thanksgiving will also abound. Paul did not care for the sufferings, because he realized that his being killed imparted life to many and this life became grace to them. As a result, all will give thanks to God. This was the life lived by the apostles, a crucified life for the manifestation of resurrection life by the excellent power of the hidden treasure in the earthen vessel.
23我们迟早都要经历磨碾。我们要在上下两块石头中间被磨碾。在这件事上，我们没有选择的余地，因为我们都需要被磨。惟有这样的磨碾，才叫复活的生命得著彰显。不错，在神的眼中我们都已经被构成了。但我们还需要受试验，来决定我们有多少被构成；我们也需要被磨碾，好叫我们实际的在经历上完成这个构成。我们虽然被构成了，但我们还需要让这个构成得以完成。这件事主要是藉著反对的人和我们所亲爱、所亲近之人的磨碾，而得以完成的。每个召会都是一个磨坊。你也许不喜欢你那个地方的召会，想要搬到别的地方去。如果你搬家逃避磨碾，就会发现在搬去的那个地方，你会被磨碾得更厉害。因此，如果你想搬家逃避磨碾，就该准备好接受更多的磨碾。磨碾是无法避免的；神已经命定我们要受磨碾，这是我们的定命。为著这样受磨碾，我们要赞美主，因为磨碾使复活的生命得著彰显！
23Sooner or later, we shall all experience the grinding. We shall be ground between the top stone and the bottom stone. In this matter we have no choice, for we all need the grinding. It is this grinding that causes resurrection life to be manifested. Yes, in the sight of God we have already been constituted. But we still need the testing to determine how much we have been constituted, and we also need the grinding to work out this constitution in a practical and experiential way. Although we have been constituted, we still need this constitution to be carried out. This is done mainly through opposition and the grinding of the dear ones close to us. Every church is a grinding mill. Perhaps you do not like the church in your locality and desire to move elsewhere. If you move to escape the grinding, you will find that in the place to which you move you will be ground even more. Therefore, if you move to escape the grinding, you should be prepared for even more grinding. We cannot avoid it. This has been ordained for us; it is our destiny. Praise the Lord for the grinding which causes the resurrection life to be manifested!