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哥林多后书生命读经 · 第13篇

新约的执事（六）

The Ministers of the New Covenant (6)
1读经：哥林多后书五章九至十五节。
1Scripture Reading: 2 Cor. 5:9-15
2在林后三至四章，保罗说到新约执事的资格。头一个资格乃是由三一神所构成。这个资格是基本的。我们完全被那如今是包罗万有、赐生命之灵的三一神所构成，才能胜任、彀资格、装备好、合格，成为新约的执事。这些执事既然是由这样一位所构成，基督包罗万有之死的功效就在他们全人里面运行，了结旧造，也杀死肉体和天然生命。使徒们所领受的构成里面，有许多因素或成分。这些成分是出埃及三十章用来作膏油的香料所豫表的。这些因素中有一项是基督之死的功效。这成分、这因素天天在使徒们里面作工。为这缘故，在他们的日常生活里，一点没有旧造：没有己，没有肉体，没有天然的生命。这种杀死的元素，可以比作杀死细菌的抗生素。除了治死旧造的因素之外，还有一个积极的因素，就是复活的因素。这个成分不仅包含神性，也包含基督复活并提高的人性。复活的基督自己就是复活。
2In chapters three and four Paul speaks concerning the qualifications of the New Testament ministers. The first qualification is that of being constituted of the Triune God. This qualification is basic. We become competent, sufficient, equipped, and qualified to be ministers of the new covenant by being thoroughly constituted of the Triune God, who is now the all-inclusive life-giving Spirit. As these ministers are constituted of such a One, the effectiveness of Christ’sa ll-inclusive death operates within their being, terminating the old creation and killing the flesh and the natural life. In the constitution received by the apostles, there are a number of factors or ingredients. These ingredients are typified by the spices used to make the ointment in Exodus 30. One of these factors is the effectiveness of Christ’s death. Daily this ingredient, this factor, works within the apostles. For this reason, in their daily living there is nothing of the old creation: no self, no flesh, no natural life. This killing element can be compared to an antibiotic used to kill germs. Along with the factor that puts to death the old creation, there is another factor, a positive one. This is the factor of resurrection. This ingredient includes not only divinity, but also Christ’s resurrected and uplifted humanity. The resurrected Christ Himself is resurrection
3包罗万有赐生命的灵乃是经过过程的神。经过过程的神成了赐生命的灵，包含了神性、人性、成为肉体、人性生活、钉十字架和复活。因此，由经过过程的神所构成乃是非常有意义的事。神已经经过了过程，我们也已经被构成。神已经经过了成为肉体、人性生活、钉十字架、复活等等过程。今天复活的基督也是升天的一位，被高举并登宝座的一位。一个人即使不懂得药剂里各种的成分，还是能得著药物的帮助。照样，虽然知道包罗万有、赐生命之灵的一切元素对我们极有帮助，但我们即使不懂得这些成分，还是能得著这些成分的帮助。我们只需要取用那灵这『一服药』，死与复活的元素就要在我们里面作工。当复活在我们里面作工，我们就成为属天的，得著加力，也得著权柄。复活的成分时常在我们里面作工，而我们并没有感觉。这就好比抗生素在我们里面起作用，而我们并不觉得一样。如今复活的成分一直在我们里面作工。
3The all - inclusive life - giving Spirit is the processed God. The processed God as the life - giving Spirit includes divinity, humanity, incarnation, human living, crucifixion, and resurrection. Therefore, it is a very significant matter to be constituted of the processed God. God has been processed, and we have been constituted. God has been processed through incarnation, human living, crucifixion, and resurrection. Today the resurrected Christ is also the ascended One, the exalted and enthroned One. A person can be helped by medicine without understanding all the ingredients of the medicine. Likewise, although it is helpful to know all the elements of the all - inclusive life - giving Spirit, we can be helped by these ingredients even without understanding them. We simply need to take the “dose” of the Spirit. Then the elements of death and resurrection will work within us. As resurrection works within us, we become heavenly, empowered, and authorized. The ingredient of resurrection often works in us apart from our consciousness. This can be compared to the way an antibiotic works in us apart from our consciousness of it. Today the ingredient of resurrection is working in us.
4保罗的生活里有最高的人性。保罗的人性，实际上乃是耶稣人性生活的彰显。他已经被耶稣的生命所构成，因此他成了正确的人，有『耶稣的』人性。我们再往前看这卷书其余几章的时候，就会看见保罗的人性是何等的卓越。我们已经点出，新约执事的基本资格就是由经过过程的三一神所构成。构成乃是一切资格的基础、根基。今天我们都需要这个根基。我们不论作甚么事或学习甚么事物，都需要基础。我们若要成为新约的执事，就必须有这样的构成，作为基本的资格。新约执事的第二项资格，就是行事为人为著照耀福音。他们行事为人是根据他们的构成。因著他们这样被构成了，他们就能过一种彰显真理，照耀福音之荣耀的生活。他们不必定意作甚么，才使自己照耀。不，即使他们没有甚么感觉，也没有甚么意图，单单凭著他们那样的生活，福音就能从他们身上照耀出去。他们的构成，成了他们的照耀。譬如，焦炭不能照耀，但是金币就会照耀。焦炭与金的不同，乃在于牠们的构成。使徒因著他们的构成，就照耀福音的荣耀。他们不需要传讲甚么，因为他们本身就在照耀。
4In his living Paul had the highest humanity. Paul’s humanity was actually an expression of the human living of Jesus. He had been constituted of the life of Jesus and thereby became properly human, “Jesusly” human. When we come to the remaining chapters in this book, we shall see how outstanding is Paul’s humanity. We have pointed out that the basic qualification of a new covenant minister is to be constituted of the processed Triune God. The constitution is the base, the foundation, of the qualifications. We today also need this foundation. In doing anything or learning anything, we need a base. If we would be ministers of the new covenant, we must have the constitution as a basic qualification. The second qualification of the ministers of the new covenant is to conduct themselves for the shining out of the gospel. Their conduct and behavior were based on their constitution. Because they had been constituted in a certain way, they could live a life that manifests the truth and shines forth the glory of the gospel. It was not necessary for them to determine to do something to cause themselves to shine. No, apart from their consciousness and intention, simply by the way they lived, there was a shining forth from their being. Their constitution became their shining. For example, charcoal does not shine, but a gold coin shines. Between the charcoal and the gold there is a difference of constitution. Because of their constitution, the apostles shined forth the glory of the gospel. It was not necessary for them to preach, for their being was shining
5因著这种照耀是出于他们的本人、他们的构成，所以他们的行为没有一点表演的味道。今天的人，经常在某种场合表现某种态度；这种行为就是表演。譬如，在有些场合里，他们表现得很高傲，好像尊贵的人；但在另外一些场合，他们又表现得很卑微，像随从的人一样。这都是表演。然而，有资格作新约执事的人，却不是这样行事为人。他们行事为人乃是根据他们的构成，是真诚的。这是新约执事的第二项资格。
5Because this shining came out of their being, their constitution, their behavior was not a performance of any kind. Today people often behave in a certain way to match the occasion. This behavior is a performance. For example, on some occasions they may conduct themselves with pride, as if they were dignitaries. But on other occasions they may conduct themselves humbly as subordinates. All this is a performance. However, those who are qualified to be ministers of the new covenant do not behave in this way. On the contrary, their behavior, based on their constitution, is genuine. This is the second qualification of a new covenant minister.
6我巴望效法保罗的榜样。靠著主的怜悯，甚么样的表演我都不要，我只愿意我的行事为人是出于我的构成。第三，使徒活出钉十字架的生活。他们天天都受到磨碾。拿撒勒的耶稣怎样活出钉十字架的生活，使徒也照样活出这种生活。主耶稣一生都被钉十字架。从祂生在马槽开始，就过著钉十字架的生活。祂在一生的年日里，不断的被钉十字架。祂一直受磨碾、被杀死、被治死。但这种杀死给祂机会彰显出里面的复活生命。基督在真正被钉十字架以前，已经过著钉十字架的生活。照样，基督复活以前，复活的生命已经在祂身上得了彰显。使徒们在尽职事时，一面是主凯旋行列中的俘虏，另一面是钉十字架的人，天天活出钉十字架的生活。他们不仅被反对者，甚至也被信徒治死、钉死。我们读哥林多前书，就会看见哥林多信徒把使徒们钉了十字架。所以保罗才会说，『我是天天死。』（十五。）他天天被治死。这就是钉十字架的生活，为著彰显复活的生命，也叫使徒们所供应给人的一切都是真实的。
6I aspire to follow Paul’sex ample. By the Lord’s mercy, I do not want to perform in any way, but I want to have a behavior which comes out of my constitution. Third, the apostles lived a crucified life. Day by day they were under the grinding. As Jesus of Nazareth lived a crucified life, so the apostles also lived this kind of life. The Lord Jesus was crucified throughout His life. He lived a crucified life from the time He was born in the manger. Then through all the years He was continually being crucified. He was under the grinding, the killing, the putting to death. But this killing afforded Him the opportunity to manifest the resurrection life from within Him. Before Christ was actually nailed to the cross, He had already lived a crucified life. In like manner, before Christ was resurrected, the resurrection life had already been manifested in Him. In their ministry the apostles were, on the one hand, captives in the Lord’s triumphal procession. On the other hand, they were crucified ones, those who daily lived a crucified life. They were put to death, crucified, not only by the opposers, but even by the believers. By reading the book of 1 Corinthians we can see that the Corinthian believers put the apostles on the cross. This was the reason Paul said, “Daily I die” (1 Cor. 15:31). Daily he was being put to death. This is the living of 31 a crucified life for the manifestation of resurrection life and for the truth of everything ministered by the apostles to others.
7使徒们外面的人受到磨碾就销毁了，但同时他们里面的人却得以更新。他们是以三一神为构成，行事为人照著这个构成，为著照耀福音的荣耀；他们也活出钉十字架的生活，叫外面的人销毁，新人却得更新。这些都是他们成为新约执事的资格。我盼望众召会中带头的人和众圣徒，包括年轻人在内，对这些事都有深刻的印象。不要以为你太年幼，无法经历这些事。不错，我的确指出，要由主所构成需要许多年日。但是，甚至年轻人主也使用，这也是真的。我可以作见证，我得救没有多久，主就开始用我，因为我里面有一些神圣的构成。这构成是主使用我们作新约执事的根据、根基。这构成影响我们的行为。我得救的时候，里面的构成起了改变，我自自然然的开始照著这构成行事为人。虽然从来没有人教导我要过钉十字架的生活，但是我不知不觉的就开始过这样的生活。结果，我在基督徒生活的早期，就成了新约的小执事。
7Under the grinding, the outer man of the apostles was consumed. But simultaneously they were renewed in the inner man. They were constituted of the Triune God, they behaved themselves according to this constitution to shine out the glory of the gospel, and they lived a crucified life for the consuming of the outward man and the renewing of the new man. These were the qualifications for them to be ministers of the new covenant. I hope that not only the leading ones in the churches but all the saints, including the young ones, will be impressed with these matters. Do not think that you are too young to have some experience of these things. Yes, I did point out that it takes many years to be constituted by the Lord. Nevertheless, it is also true that the Lord can use even those who are young. I can testify that not long after I was saved, the Lord began to use me, for there was some amount of the divine constitution within me. This constitution is the base, the foundation, for us to be used by the Lord as a new covenant minister. This constitution affects our behavior. When I was saved, there was a change in my inner constitution. Spontaneously I began to behave according to this constitution. Although I was never taught to live a crucified life, I automatically began to live this kind of life. As a result, early in my Christian life, I became a little minister of the new covenant.
8成为新约的执事，在程度上是有不同的。只要我们有这构成，并照著这构成行事为人，过钉十字架的生活，有复活与升天的元素，我们就都能成为新约的执事。这样，我们不论是弟兄或姊妹，都能为主所用，成为新约的小执事。到了林后四章末了，保罗把新约执事的资格完全记载了。在五章一节，他表达出被提的切慕、渴望和羡慕。保罗成熟了，豫备好被提。他就像田里成熟的麦子，已经可以收割了。这麦子不再是青绿的，而是金黄色的，因此可以收割了。这样对被提的领会，与今天一般包著糖衣的道理大不相同。潘汤（D.M.）曾经指出，今天的传道人常常给人一种『门票』，是『看门』的人不接受的。不错，你可能有一张『门票』，但末了那张门票要显明是无效、不被接受的。今天基督徒都在接受一张『门票』，他们以为这张『门票』能使他们有资格被提。至终他们要看见，他们受骗了。被提是成熟的事。有那个农夫会收割未熟、幼嫩、青绿的榖子？没有一个农夫会这样作。他反倒会让这样不成熟的谷子留在田里继续生长，直到可以收割的时候。保罗是个在基督里、在生命上成熟的人。因此，他真是豫备好被提了。然而，在保罗的时代，没有多少信徒是成熟的。为这缘故，收割的时候还不能来到。甚至一千九百多年以后的今天，主耶稣还是没有回来。主耽延的原因，是因为没有多少人在生命上是成熟的。许多信徒并没有真正渴慕或盼望被提。他们缺少这种渴慕，原因是他们还没有成熟。譬如，小孩子只想玩耍，快快乐乐就好了。但他们长大成熟时，就想在学业上有成就，有一分好工作，以及结婚成家。渴望总是与成熟有关。婴孩的渴望很简单，因为婴孩还没有长大，更没有成熟。但是我们越长大成熟，我们的渴望就越深、越高。你若宣告说你渴望被提，穿上属天的建筑，你就必定经历了林后四章。我们经历过这一章之后，才会有这种渴望。否则，我们就像是幼稚园的孩童，宣称盼望大学毕业一样。
8Being a minister of the new covenant is a matter of degree. We all can be new covenant ministers, as long as we have the constitution and conduct ourselves according to it and live a crucified life with the elements of resurrection and ascension. Then we all, brothers and sisters alike, can be used by the Lord as little ministers of the new covenant. By the end of chapter four, Paul has recorded fully the qualifications of the New Testament ministers. In 5:1 he expresses his aspiration, his desire and longing, to be raptured. Paul was mature and ready to be raptured. He was like ripened wheat in a field that is ready for harvest. This wheat is golden, no longer green. Hence, it is ready to be reaped. This understanding of the rapture is very different from the sugar-coated doctrines common today. D. M. Panton once pointed out that today’spr each ers Panton often give people “admission tickets” that will not be accepted by those guarding the “gate.” Yes, you may have a certain “ticket,” but eventually it will be exposed as invalid and unacceptable. Christians today are being given a “ticket” which they think entitles them to be raptured. Eventually they may realize that they have been cheated. Rapture is a matter of maturity. What farmer would harvest grain that is still tender, young, and green? No farmer would do this. Instead, he would allow such unripe grain to remain in the field and grow until it is ready for harvest. Paul was one mature in Christ, mature in life. Therefore, he was truly ready to be raptured. However, at Paul’st i me, not many believers were mature. For this reason, the harvest could not take place. Even after nineteen hundred years, the Lord Jesus still has not come. The reason for the delay is that not very many have matured in life. Many believers do not have the genuine desire or longing to be raptured. The reason they lack such a desire is that they are not mature. Little children, for example, desire only to play and have a good time. But as they grow older and mature, they desire to graduate from school, have a good job, and get married and raise a family. Desire is always related to maturity. An infant has only very simple desires because with an infant there is no growth and certainly no maturity. But the more we grow and mature, the deeper and higher our desires become. If you claim that you have the desire to be raptured, to be clothed upon with a heavenly building, then you must pass through 2 Corinthians 4. Only after experiencing this chapter can we have this desire. Otherwise, we shall be like children in kindergarten who claim they have the desire to graduate from college.
9-保罗在五章一节说到『我们这地上的帐幕房屋』，这句话相当特别。在圣经里，帐幕是一个特别的辞，指明神的居所。保罗在五章一节用到这辞，指明我们的居所也是神的居所。不仅如此，这帐幕不仅是神和我们的居所，也是我们敬拜神的地方。今天我们物质的身体是帐幕，是殿。我们物质的身体，就是我们的人位所住在其中的，不仅是为著存活，也是为著敬拜神。所以保罗指著我们的身体说，这是『帐幕房屋』。保罗这里的思想是深奥的。他的思想完全被神浸透。他实在是成熟、熟透了。因此，他渴望被提。他不愿脱下身体，乃愿穿上改变形状的身体。当你有了这种渴慕、这种切慕时，你就是一个成熟的信徒，已经可以收割、收成了。
9In 5:1 Paul speaks of “our earthly tabernacle- house,” a rather particular expression. In the Bible tabernacle is a special term indicating God’s dwelling place. Paul’su se of this word in 5:1 indicates that our dwelling place is also the dwelling place of God. Furthermore, this tabernacle is not only a dwelling place for both God and us; it is also a place for us to worship God. Our physical body today is a tabernacle, a temple. Our physical body, in which our person dwells, is not only for our living, but also for worshipping God. This is the reason Paul refers to our body as a “tabernacle-house.” Paul’s though there is profound. His thought is fully saturated with God. He surely was mature and ripe. Therefore, his longing was to be raptured. He did not desire to be unclothed, but he longed to be clothed upon with a transfigured body. When you have such a longing, such an aspiration, you are a mature believer, one who is ready to be reaped, ready for the harvest
伍 怀著雄心，要向主活著，以讨主喜悦
V. AMBITIOUS TO PLEASE THE LORD
BY LIVING TO HIM
10一 他们的雄心我们除了渴望被提之外，还需要怀著雄心，要讨主的喜悦。保罗在九节说到这事：『所以我们也怀著雄心大志，无论是在家，或是离家，都要讨主的喜悦。』保罗在五章一至八节描述他渴望穿上改变形状的身体，接著就说到他的雄心，要向主活著，以讨主喜悦。（9～15。）九节的雄心，是指为重大的目标发热心，尽心竭力要讨主的喜悦。『无论是在家，或是离家，』这是保罗的雄心。『在家』即活著留在身内，『离家』即死去与主同在。
10A. Their Ambition In addition to the desire to be raptured, we need an ambition to please the Lord. Paul speaks of this in verse 9: “Wherefore also we are ambitious, whether at home or away from home, to be well-pleasing to Him.” After describing the longing to be clothed upon with the transfigured body in 5:1-8, Paul goes on to speak concerning an ambition to please the Lord by living to Him (5:9-15). In verse 9 ambitious means to be zealous with a strong aim, striving earnestly to be well-pleasing to the Lord. Whether “at home or away from home,” this was Paul’sam bit i on. The phrases “at home” and “away from home” mean to live to remain in the body, or to die to be with the Lord
11保罗在九节的意思是说，『我怀著雄心，要讨主的喜悦。我已经成熟了，豫备好被提；我再也没有甚么要作的了。但是在我等候的时候，我心里有一件事─要讨主的喜悦。我没有别的雄心、目标、标的。我惟一的雄心就是向主活著，以讨主喜悦。』保罗在五章十五节为甚么说向主活，而不说凭主活、为主活或与主同活？要回答这个问题，我们读加拉太二章十九节会有帮助。那里说，『我藉著律法，已经向律法死了，叫我可以向神活著。』『向神活著』这句话很难解释，但其中的含意却很丰富。保罗在加拉太二章十九节说，他向神活著，不是向律法活著。向律法活著，就是说我们在律法之下，受律法指引、管理，有履行律法的责任。向神活著，或说向主活著，就是说我们在主的指引、管制之下，愿意满足祂的要求，满足祂的渴望，完成祂所定意要作的。
11In verse 9 Paul seems to be saying, “I am ambitious to please the Lord. I am matured and ready to be raptured. There is nothing more for me to do. But while I am waiting, I have one thing in my heart— to please my Lord. I have no other ambition, aim, or goal. My only ambition is to please the Lord by living to Him.” Why in 5:9 does Paul speak of living to the Lord and not living by Him, for Him, or with Him? To answer this question, it will be helpful to read Galatians 2:19: “For I through law have died to law that I might live to God.” Although the phrase “live to God” is difficult to define, it is rich in its implications. In Galatians 2:19 Paul says that he lives to God, not to the law. To live to the law means that we are under the law, directed by the law, governed by the law, and have the responsibility to fulfill the law. To live to God, or to the Lord, means that we are under the Lord’s direction and control and that we want to fulfill His requirements, satisfy His desires, and complete what He intends.
12保罗在林后五章十五节说，『并且祂替众人死，是叫那些活著的人，不再向自己活，乃向那替他们死而复活者活。』世人向自己活，但基督的爱困迫我们，叫我们不向自己活，乃向祂活。向我们自己活，就是受我们自己的控制、指引与管理，关心我们自己的目标和标的。这不仅是为自己活，也是向自己活。但已经成熟、豫备好可以被提的使徒们，只有一个雄心，就是要向主活著，以讨主喜悦。他们完全服在主之下，受主的指引、管制并管理；他们所作的每一件事，都是要实现主的定旨和愿望。他们既是这样的人，就不向律法、自己、或主以外的任何事物活著。为一家公司工作的人，可能向那家公司活，为要得著升迁的机会。他们每作一件事，都会想知道老板会有甚么看法。因此，他们在行为、穿著、发型上，都向他们的公司活著。甚至他们选一双新鞋子，也是向公司活著。他们这样作，是要讨老板的喜悦，好叫他们得著机会升迁。毫无疑问的，一个雇员向公司活著，必会所发展，必定会成功。照样，一个公会的牧师可能向那个公会活著。他作每一件事，包括他穿著的样子，可能都是向著那个公会。他知道如果不在每方面都向那个教堂里的人活著，他牧师的职位可能就保不住了。
12In 5:15 Paul says, “And He died on behalf of all, that those who live may no longer live to themselves, but to Him Who died for them and has been raised.” Worldly people live to themselves. But the love of Christ constrains us to live to Him and not to ourselves. To live to ourselves means that we are under our own control, direction, and governing and that we care for our own aims and goals. This is to live not only for ourselves; it is to live to ourselves. But the apostles, who were ripe and ready for rapture, had the single ambition of pleasing the Lord by living to Him. They were absolutely under the Lord. They were under His direction, control, and governing. Everything they did was to fulfill the Lord’s purpose and desire. As such persons, they did not live to the law, to themselves, or to anything other than the Lord. Those who work for a particular company may live to that company in order to gain a promotion. In everything they do, they may wonder what the boss will think of them. Therefore, in their behavior, dress, and hairstyle, they live to their company. Even in selecting a new pair of shoes they live to their company. By so doing, they seek to please the boss so that they may be given a promotion. No doubt, by living to a company an employee will advance and achieve success. Likewise, a pastor of a certain congregation may live to that congregation. Everything he does, including the way he dresses, may be to that church. He realizes that if he does not live in every respect to those in that church, he may be dismissed from the position of pastor.
13保罗并不向自己或向他的主人基督以外的任何事活著。他一直操练作讨主喜悦的事。他与那些犹太拉比大不相同，他们是向律法活著，所作所行都是向著律法。保罗是个成熟、豫备好被提的人，他惟一的目标是要讨他主人的喜悦，就是他所等候要来的那位。保罗不是作甚么工，以求主的喜悦，他乃是在日常生活的每一方面都向主活著，以讨主的喜悦。照样，我们今天也不该讨自己的喜悦，乃该向主活著，以讨主的喜悦。我们所作的一切，都必须是向祂作的。这是林后五章这一段最紧要的事。我已经说过，有些员工向他们的公司活著。我愿意再举一个例子，说明向基督活这件事。有些妻子向她们的丈夫活著，为要讨丈夫的喜悦。她们不论说甚么、作甚么，都是向著她们的丈夫。凡是这样向丈夫活的妻子，必定能讨丈夫的喜悦。讨人喜悦的路，就在于向那些人活著。
13Paul did not live to himself or to anything other than his Master, Christ. He was always exercised to do what would please the Lord. He was very different from the rabbis who lived to the law and did everything with a view to the law. As one who was mature, ripe, and ready for the rapture, Paul’son ly aim was to please his Master, the very One whose coming he was awaiting. Paul sought to please the Lord not by doing a work, but by living to Him in every aspect of his daily life. Likewise, we today should not seek to please ourselves, but seek to please the Lord by living to Him. All that we do must be to Him. This is the vital matter in this portion of 2 Corinthians 5. I have pointed out that some employees live to their company. I would also illustrate the matter of living to Christ by going on to say that some wives seek to please their husbands by living to their husbands. Everything they say and do is to their husbands. Any wife who lives to her husband in this way will certainly please him. The way to please others is to live to them
14我在一九三四年去看望在中国南方的一些信徒们。他们因为爱我的缘故，就作馒头给我吃。事实上我宁可吃一碗白饭，因为中国南方的人不懂得怎样把馒头作得恰到好处。可是，他们逼我非吃他们作的馒头不可。就这件事来说，他们是为我作的，却不是向我作的。我用这事说明一个事实：许多爱主的基督徒并没有向主活著，他们却向自己活著。他们和保罗不一样，保罗的雄心是讨他主人的喜悦，不是要为主作甚么，乃是要向主活著。保罗在十节说，『因为我们众人，必要在基督的审判台前显露出来，叫各人按著本身所行的，或善或恶，受到应得的报应。』『因为』说明九节所说怀著雄心大志的原因。审判台即基督回来时，审判祂信徒的地方；这审判并不是关于他们永远的救恩，乃是关于他们时代的赏罚。（林前四4～5，三13～15。）这里『受到应得的报应』，原文乃得工价的术语。（Alford，阿福德。）我们还居家在身内时，就该藉身体行讨主喜悦的事，使我们可以在主来时，因这些事从祂得赏赐。
14In 1934 I visited some believers in the south of China. Out of their love for me, they tried to make a certain kind of bread. Actually I preferred simply to have a bowl of rice, because the southern Chinese did not know how to prepare that kind of bread properly and adequately. Nevertheless, they constrained me to eat the bread they had prepared. In this matter, they did something for me, but what they did was not done to me. I use this as an illustration of the fact that many Christians who love the Lord do not live to the Lord. Instead, they live to themselves. They are different from Paul whose ambition was to please his Master not by doing things for Him, but by living to Him. In verse 10 Paul says, “For we must all be manifested before the judgment seat of Christ, that each one may be recompensed for the things done through the body, according to what he has practiced, whether good or bad.” “For” explains the reason for the ambition mentioned in verse 9. The judgment seat is where Christ will judge His believers at His coming back, not concerning their eternal salvation, but concerning their dispensational reward (1 Cor. 4:4-5; 3:13-15). The word “recompensed” here is the technical word for receiving wages (Alford). While we are still at home in the body, we should do things through it to please the Lord so that we may be rewarded for them by the Lord at His coming.
15保罗在林后五章十一节接著说，『所以我们既晓得主的可畏，就劝服人，但我们向神是显明的，只是我盼望在你们的良心里，也是显明的。』晓得主是可畏的，就是对主之敬畏的感觉。『所以』，指明这感觉是因著十节之基督的审判台。不仅如此，这里所题主是可畏的，不是指主的可怕，乃是指我们对主的敬畏。使徒感觉对主的敬畏，就劝服人，说到他们是正直的，他们对神对人是怎样的人；但他们不需要劝服神，因为他们的所是向神是显明的；然而，使徒盼望在信徒的良心里，也是显明的。十二节继续说，『我们不是再向你们推荐自己，乃是给你们一个为我们夸耀的机会，好叫你们对那凭外貌不凭内心夸口的人，有可应对的。』『有可应对的，』指有话应对那些夸口的人。外貌，直译，脸面。指热中犹太教者的外貌。内心是诸般美德的纯诚与实际所在之处。十三节说，『因我们或是癫狂，乃是向著神；或是谨守，乃是为著你们。』向著神癫狂，就是为著神的荣耀疯狂，好像愚妄人。（徒二六24～25。）使徒的狂喜，不是愚昧的兴奋，乃是向著神、同著神的，叫荣耀归与神。这里的谨守，是在爱里自制，叫别人得益处。
15In verse 11 Paul goes on to say, “Knowing therefore the fear of the Lord we persuade men, but we have been made manifest to God; yet, I hope that we have been made manifest also in your consciences.” Knowing the fear of the Lord means to be conscious of fearing the Lord. “Therefore” indicates that this is due to the judgment seat of Christ in verse 10. Furthermore, the fear of the Lord as mentioned here does not refer to the Lord’s being fearsome; it refers to our fearing the Lord. The apostles, conscious of fearing the Lord, persuaded men concerning their integrity, concerning what kind of persons they were, toward both God and men. But they did not need to persuade God, for what they were was already made manifest to God. Yet the apostles hoped that they would have been made manifest also in the believers’ consciences. Verse 12 continues, “We are not again commending ourselves to you, but we are giving you an occasion to boast on our behalf, that you may have something for those who are boasting in outward appearance and not in heart.” The word “something” denotes something for facing those who are boasting. Literally, the Greek word appearance is face, the outward appearance of the Judaizers. The heart is where the sincerity and reality of virtues are. Verse 13 says, “For whether we were beside ourselves, it was for God; whether we are sober-minded, it is for you.” To be beside ourselves for God is to be mad, as a fool, for God’s glory (Acts 26:24-25). The apostle’s ecstasy was not an excitement of folly, but was to God and with God for His glory. To be sober-minded here is to be self-controlled for the good of others in love
16二 基督的爱困迫他们，叫他们向主活著保罗在林后五章十四节解释说，『原来基督的爱困迫我们，因我们断定：一人既替众人死，众人就都死了。』基督对我们的爱，藉著祂在十字架上为我们受死，已经显明出来。（加二20。）这爱困迫我们。困迫，原文意，从各面压逼，逼到一边，强加限制，在某种界限内限于一个目标，限于一条线和一个目的（如同在有墙的窄路上）。（原文同字用于路加四章三十八节，十二章
16B. The Love of Christ Constraining Them to Live to Him In verse 14 Paul explains, “For the love of Christ constrains us, having judged this, that One died on behalf of all; therefore all died.” The love of Christ toward us was made manifest on the cross through His death for us (Gal. 2:20). This love constrains us. Literally, it presses on us from all sides, holding us to one end, forcibly limits, confines us to one object within certain bounds, shuts us up to one line and purpose, as in a narrow, walled road. (The same Greek word is
五十节，行传十八章五节，腓立比一章
used in Luke 4:38; 12:50; Acts 18:5; Phil. 1:23.) In
17二十三节。）使徒乃是这样的为基督的爱所困迫，而向祂活著。
17such a way the apostles were constrained by the love of Christ to live to Him
18『断定』就是下了结论（也许是在悔改相信时）。保罗下结论说，一人既替众人死，众人就都死了。基督那爱的死，乃是使徒受困迫，为基督活出爱之生活的原动力。基督既替我们死，为我们众人受了死的刑罚，我们众人在神眼中就都死了。因此，我们无需按著定命而死，而面对审判。（来九27。）我们已经指出，基督替众人死，是叫我们不再向自己活，乃向祂活。基督的死不仅救我们脱离死，使我们免于死，更藉著祂的复活，使我们不再向自己活，乃向祂活。
18The phrase “having judged this” means having concluded this, probably at the time of conversion. Paul concluded that because One died on behalf of all, therefore all died. Christ’s loving death was the motivating factor of the apostles’ being constrained to live a loving life for Him. Since Christ died as our substitute, suffering the sentence of death on behalf of us all, in the eyes of God we all died. Hence, we do not need to die in the way it is reserved for men to die and face judgment (Heb. 9:27). As we have pointed out, Christ died on behalf of all so that we may no longer live to ourselves but to Him. Christ’s death not only saves us from death so that we do not need to die, but it also causes us, through His resurrection, to live no longer to ourselves, but to Him