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哥林多后书生命读经 · 第14篇

新约的执事（七）

The Ministers of the New Covenant (7)
1读经：哥林多后书五章十六至二十一节。
1Scripture Reading: 2 Cor. 5:16-21
陆 为著主的新造，受了和好职事的托付
VI. Commissioned with the Ministry of Reconciliation for the Lord’s New Creation
2在林后五章十六至二十一节，我们看见使徒们为著主的新造，受了和好职事的托付。保罗在三至四章说到新约执事的资格，接著就告诉我们他渴望被提，他怀著雄心，要讨主喜悦；不是要为主作甚么，乃是简单的向主活著。这样的人自然而然有一种职事，将人完全带回来归与主。这就是和好的职事。根据上下文看，和好的职事乃是给使徒的托付。使徒已经成熟，豫备好被提，主给他们的托付乃是将人完全带回来归与神。这是完全而彻底的和好。林后五章给我们看见，和好有两步。单凭第一步还不能把堕落的人类完全带回来归与神，所以第二步是不可少的。保罗说到他的职事乃是把人带回来归与神时，很自然的给我们清楚看见和好的两步。
2In 5:16-21 we see that the apostles have been commissioned with the ministry of reconciliation for the Lord’s new creation. After speaking concerning the qualifications of the ministers of the new covenant in chapters three and four, Paul tells us of his longing to be raptured and of his ambition to please the Lord, not by working for Him but simply by living to Him. Spontaneously such persons have a ministry to bring others fully back to the Lord. This is the ministry of reconciliation. According to the context, the ministry of reconciliation was a commission given to the apostles. As those who were mature and ready to be raptured, the apostles were commissioned by the Lord to bring others back to God in full. This is complete and thorough reconciliation. In 2 Corinthians 5 we see that reconciliation has two steps. Fallen human beings cannot be fully brought back to God simply by the first step. The second step is necessary. As Paul speaks of his ministry of bringing others back to God, he spontaneously presents a clear view of the two steps of reconciliation
3这两步，由会幕的两层幔子所豫表。有一层幔子将会幕的圣所与至圣所隔开，还有一层幔子，希伯来九章称之为头一层幔子，是在帐幕入口处。我们繙译出埃及记时，把头一层幔子称为帘子。帘子的作用是把消极的东西（就如昆虫）阻挡在外面，而让积极的东西进来。第二层幔子，将圣所与至圣所隔开，称为幔子，不叫作帘子。会幕之外的区域是外院子。根据豫表，外院子表征世界。因此，在外院子里的会幕表征神在世界里的居所。在世界里有一个神居住的地方，那地方就是会幕。全人类都在世界里，都在会幕之外。但是每当一个人悔改，愿意转向神时，他就来到祭坛那里。祭坛表征十字架，基督为救赎我们而死于其上。在旧约里，祭物为著赎罪献给神。但是在新约里，基督为著救赎死在十字架上。在旧约的豫表上有赎罪，但在新约豫表的应验上却有救赎。在外院子里还有洗濯盆，其中有水用为洗涤。人一旦悔改、蒙了救赎、经历了洗涤，他就可以进入圣所。这就是与神和好。因此，通过第一层幔子，表征背叛神的罪人被带回归神并与神和好的第一步。
3These steps are typified by the two veils in the tabernacle. There was a veil separating the Holy Place in the tabernacle from the Holy of Holies. There was another veil, called the first veil in Hebrews 9, at the entrance to the tabernacle. In our translation of Exodus, we speak of this first veil as the screen. The function of a screen is to keep out negative things (such as insects) and to allow the positive things to come in. The second veil, the veil separating the Holy Place from the Holy of Holies, is called a veil, not a screen. The area outside the tabernacle was the outer court. According to typology, the outer court typifies the world. Hence, the tabernacle in the outer court signifies God’s dwelling place in the world. In the world there is a place where God dwells, and that place is the tabernacle. The entire human race is in the world, outside the tabernacle. But whenever a person repents and desires to return to God, he comes to the altar. The altar signifies the cross, where Christ died for our redemption. In the Old Testament, sacrifices were offered to God for atonement. But in the New Testament Christ died on the cross for redemption. In the typology of the Old Testament there was atonement, but in the fulfillment in the New Testament there is redemption. In the outer court there was also a laver, with water used for washing. Once a person had repented, had been redeemed, and had experienced the washing, he could enter the Holy Place. This is to be reconciled to God. Therefore, passing through the first veil signifies the first step of a sinner and a rebel being brought back to God and being reconciled to Him.
4哥林多的信徒从前是罪人，是背叛神的人，但是他们已经与神和好了。然而，他们还在圣所里，并不在至圣所里。保罗在哥林多前后书里的目的，是要把这些信徒带进至圣所里。我在『神的经营』那本书里指出，埃及相当于外院子，旷野相当于圣所，而迦南美地相当于至圣所。对以色列人来说，出埃及进入旷野，等于离开外院子进到圣所。这正是哥林多信徒的光景。以色列人怎样在旷野飘流，这些信徒也照样在魂里，特别在心思里游荡。因为他们在圣所─魂─里游荡，所以保罗写了这两封书信，目的要把他们带进灵里，就是基督所在的地方。灵也与美地，并与至圣所有关。哥林多信徒经历了和好的第一步，但是他们还没有经历第二步。他们还没有完全与神和好。圣所与至圣所之间怎样有一层幔子，哥林多人与神之间也照样还有一层幔子。根据希伯来十章二十节，这幔子就是肉体。肉体就是那层幔子，使哥林多信徒不能享受至圣所里神直接的同在。保罗和其他新约的执事们，就是那一班由经过过程的三一神所构成，并且生命成熟的人，必定是在至圣所里面。他们在灵里生活，并且成熟，豫备好被提。他们惟一的目标就是向主活著，以讨主喜悦。他们既是这样的人，自然就能把人完全带回归神。为这缘故，保罗在林后五章末了指明，他们这一班新约的执事，不仅要使罪人与神和好，也要使信徒完全与神和好。这些新约的执事彀资格，将凡没有完全与神和好的人带回归神。
4The believers at Corinth once were sinners and rebels, but they had been reconciled to God. However, they were still in the Holy Place, not in the Holy of Holies. Paul’s purpose in 1 and 2 Corinthians was to bring these believers into the Holy of Holies. In The Economy of God I pointed out that the outer court corresponds to Egypt, that the wilderness corresponds to the Holy Place, and that the good land, the land of Canaan, corresponds to the Holy of Holies. For the children of Israel to come out of Egypt and enter into the wilderness is equal to leaving the outer court and coming into the Holy Place. This was precisely the situation of the Corinthian believers. As the children of Israel were wandering in the wilderness, so these believers were wandering in the soul, in particular in the mind. Because they were wandering in the Holy Place of the soul, Paul wrote these two Epistles for the purpose of bringing them into the spirit, where Christ is. The spirit is also related to the good land and the Holy of Holies. The believers at Corinth had experienced the first step of reconciliation, but they had not experienced the second. They had not been reconciled to God in full. As there was a veil between the Holy Place and the Holy of Holies, so a veil still remained between the Corinthians and God. According to Hebrews 10:20, this veil is the flesh. The flesh was the veil that kept the Corinthian believers away from the direct presence of God in the Holy of Holies. Paul and the other ministers of the new covenant, those who had been constituted of the processed Triune God and who were mature in life, were no doubt in the Holy of Holies. They lived in the spirit, and they were ripe, ready to be raptured. Their only goal was to please the Lord by living to Him. Spontaneously, being such persons, they were able to bring others thoroughly back to God. For this reason, at the end of chapter five Paul indicates that they, the ministers of the new covenant, are those who seek not only to reconcile sinners to God, but also to reconcile the believers to God in full. These ministers of the new covenant were qualified to bring back to God anyone who had not been fully reconciled to Him.
5只要我们还没有完全被带回归神，我们就需要像使徒这样的人把我们带回归神。不在乎我们与神之间的距离是远是近，我们需要完全与神和好。新约的职事能将人完全、彻底的带回归神，使我们完全而圆满的与神和好。
5As long as we have not been brought back to God fully, we need someone like the apostles to bring us back to Him. It does not matter whether the distance between us and God is great or small. We need to be reconciled to God entirely. The ministry of the new covenant is to bring people back to God in a full and thorough way; it is to reconcile us to God entirely and completely
一 在基督里的新造
A. A New Creation in Christ
61 不按著肉体认人林后五章十六节说，『所以我们从今以后，不按著肉体认人了；虽然按著肉体认过基督，如今却不再这样认祂了。』使徒既断定，基督的死使我们众人藉著祂的复活成为新人，成为不按著肉体的人，他们从今以后就不按著肉体认人了。他们虽然按著肉体认过基督，如今却不再这样认祂了。
61. Knowing No One according to Flesh Second Corinthians 5:16 says, “So that we, from now on, know no one according to flesh; even if we have known Christ according to flesh, yet now we know Him so no longer.” Since the apostles judge that Christ’s death makes us all, through His resurrection, a new man, a man not according to flesh, they from now on would know no one according to flesh. They did know Christ in this way, but now they know Him so no longer
7按著肉体认人就是按著旧造认人，但按著灵认人就是按著新造认人。保罗原是大数的扫罗，从前按著肉体认过基督；他看基督不过是个拿撒勒人。犹太人都是这样按著肉体认基督。但是保罗有了往大马色路上的经历之后，他的观念转了，他不再按著肉体认基督，乃是按著灵认基督。他也学会了不按著肉体，乃按著灵认圣徒。
7To know others according to the flesh is to know them according to the old creation. But to know others according to the spirit is to know them according to the new creation. Formerly, as Saul of Tarsus, Paul knew Christ according to the flesh. He regarded Him merely as a Nazarene. The Jewish people all knew Christ in this way, according to the flesh. But after his experience on the way to Damascus, Paul’s concept changed from knowing Christ according to the flesh to knowing Him according to the spirit. He also learned to know the saints not according to flesh, but according to spirit
2 在基督里的人，就是新造
2. One Who Is in Christ Being a New Creation
8十七节说，『因此，若有人在基督里，他就是新造；旧事已过，看哪，都变成新的了。』这证实十六节所说的。使徒不再按著肉体认人，因为若有人在基督里，他就是新造。肉体的旧事，藉著基督的死已经过去了；在基督的复活里，一切都变成新的了。在基督里，就是在生命和性情上与基督是一。这乃是出于神，并藉著我们相信基督。（林前一30，加三26～28。）
8Verse 17 says, “So that if anyone is in Christ, there is a new creation; the old things have passed away; behold, they have become new.” This confirms what is mentioned in verse 16. The apostles would know man no longer according to flesh, because anyone who is in Christ is a new creation. The old things of the flesh have passed away through the death of Christ, and all has become new in Christ’s resurrection. To be in Christ is to be one with Him in life and in nature. This is of God through our faith in Christ (1 Cor. 1:30; Gal. 3:26-28).
9旧造没有神的生命和性情；新造，就是由神所重生的信徒，却有。（约一13，三15，彼后一4。）因此他们是新造，（加六15，）不是照著肉体的旧性情，乃是照著神生命的新性情。『看哪，都变成新的了，』这是呼召人观看新造奇妙的改变。
9The old creation does not have the divine life and nature, but the new creation, the believers born again of God, does (John 1:13; 3:15; 2 Pet. 1:4). Hence, they are a new creation (Gal. 6:15), not according to the old nature of flesh, but according to the new nature of the divine life. The words, “Behold, they have become new,” are a call to watch the marvelous change of the new creation. The word “they” refers to the old things.
10一面，保罗看哥林多人是旧造，因为他们还活在他们的肉体里。但另一面，保罗看他们是新造，因为他知道他们是在基督里。他们既在基督里，旧事就已经过去，他们乃是新造。
10Paul, on the one hand, regarded the Corinthians as the old creation, because they were still living in their flesh. Nevertheless, on the other hand, Paul regarded them the new creation, for he knew that they were in Christ. Because they were in Christ, the old things had passed away, and they were a new creation
二 和好职事的托付
B. The Commission of the Ministry of Reconciliation
1 一切都是出于神林后五章十八节继续说，『一切都是出于神，祂藉著基督使我们与祂自
1. All Things of God Verse 18 continues, “But all things are of God, Who has reconciled us to Himself through Christ and has
11己 和好，又将这和好的职事赐给我们。』这里的一切，指十四至二十一节所说一切积极的事，神是这些事的创始者和发起者。基督受死，救我们脱离死，使我们向祂活著，乃是出于神。我们在基督里成为新造，乃是出于神。基督替我们成为罪，使我们在祂里面成为神的义，乃是出于神。叫世人与祂自己和好，乃是出于神。使徒成为基督的大使，受托付代表祂叫人与神和好，使人成为神的义，并成为新造，以完成神永远的定旨，也是出于神。保罗确信使徒已经完全与神和好。他们经历了和好的两步，所以他们是在至圣所里。神已经使他们藉著基督与祂自己和好，又将这和好的职事赐给他们。因为他们已经被带回归神，就有了这使人与神和好的职事。在这卷书信里，保罗所求的还不是叫罪人与神和好；他所求的乃是使信徒对和好有完满的经历。他所求的
11given to us the ministry of reconciliation.” The “all things” here refer to all the positive things mentioned in verses 14 through 21, of which God is the Originator and Initiator. It is of God that Christ died to save us from death that we may live to Him. It is of God that we become a new creation in Christ. It is of God that Christ was made sin for us that we may become God’s righteousness in Him. It is of God to reconcile the world to Himself. And it is of God that the apostles are made ambassadors of Christ, commissioned to represent Him for reconciling men to God, that they may become God’s righteousness and a new creation for the fulfillment of God’s eternal purpose. Paul had the assurance that the apostles had been fully reconciled to God. They had experienced both steps of reconciliation and therefore were in the Holy of Holies. God had reconciled them to Himself through Christ and given them the ministry of reconciliation. Because they had been brought back to God, they had the ministry of reconciling others to God. In this Epistle Paul was not seeking to reconcile sinners to God. Rather, he was seeking to bring the believers into a full experience of reconciliation. He was seeking
12不是把他们从外院子带进会幕里，乃是把他们从流荡的地方─圣所─带进至圣所里。
12to bring them not from the outer court into the tabernacle, but to bring them from the Holy Place, where they were lingering, into the Holy of Holies
13保罗在十九节说，『这就是神在基督里，叫世人与祂自己和好，不将他们的过犯算给他们，且将这和好的话语托付了我们。』和好的话语是为著职事。（18。）
13In verse 19 Paul says, “How that God was inCh rist reconciling the world to Himself, not accounting their offenses to them, and putting in us the word of reconciliation.” The word of reconciliation is the word for the ministry (v. 18).
2 为基督作了大使保罗在二十节接著说，『所以我们为基督作了大使，就好像神藉我们劝你们一样；我们替基督求
2. Ambassadors on Behalf of Christ In verse 20 Paul goes on to say, “On behalf of Christ, then, we are ambassadors, as God entreating you through us; we beseech you on behalf of Christ
14你们：要与神和好。』保罗所用『大使』一辞指明，使徒受到确定职事的托付，代表基督完成神的定旨。
14Be reconciled to God.” Paul’su se of the word “ambassadors” indicates that the apostles are commissioned with a definite ministry; they represent Christ to accomplish God’s purpose
15十九节是叫世人与神和好，本节是叫已经与神和好的信徒，进一步与神和好。这清楚指明，人与神完全的和好有两步。第一步是罪人脱离罪与神和好；为这目的，基督为我们的罪死了，（林前十五3，）使我们的罪蒙神赦免。这是基督的死客观的一面。在这一面，祂在十字架上担当我们的罪，替我们受了神的审判。第二步是活在天然生命中的信徒脱离肉体与神和好。为这目的，基督替我们这个『人』死了，使我们5:14-能在复活的生命里向祂活著。（林后五14～15。）这是基督的死主观的一面。在这一面，祂替我们成为罪，受神审判，被神剪除，使我们能在祂里面成为神的义。藉著祂死的这两面，祂就使神所拣选的人，完全与神和好了。我们曾经指出，这两步的和好，由会幕的两层幔子清楚的描绘出来。头一层幔子称为帘子。（出二六37。）罪人藉著赎罪之血的和好被带到神这里，就经过这帘子进入圣所。这豫表和好的第一步。但还有第二层幔子，（出二六31～35，来九3，）将他与在至圣所里的神隔开。这层幔子需要裂开，使他能被带到至圣所里的神这里。这是和好的第二步。哥林多的信徒已经与神和好，经过头一层幔子进入了圣所；但他们仍活在肉体里，还需要经过已经裂开的第二层幔子，（太二七51，来十20，）进入至圣所，在他们的灵里与神同活。（林前六17。）本书信的目的就是要带他们到这里，使他们成为在灵里，（二15，）在至圣所里的人。使徒说，『求你们要与神和好，』就是这意思。这就是把他们在基督里成熟的献上。（西一28。）
15In verse 19 it is the world that is reconciled to God; in verse 20 it is the believers, who have already been reconciled to God, who need to be reconciled to God further. This clearly indicates that there are two steps for men to be fully reconciled to God. The first step is as sinners to be reconciled to God from sin. For this purpose Christ died for our sins (1 Cor. 15:3) that they may be forgiven by God. This is the objective aspect of Christ’s death. In this aspect He bore our sins on the cross that they might be judged by God upon Him for us. The second step is as believers living in the natural life to be reconciled to God from the flesh. For this purpose Christ died for us—the persons—that we may live to Him in the resurrection life (2 Cor. 15). This is the subjective aspect of Christ’s death. In this aspect, He was made sin for us so that we might be judged and done away with by God in order that we may become the righteousness of God in Him. By the two aspects of His death, He has fully reconciled God’s chosen people to God. We have indicated that these two steps of reconciliation are clearly portrayed by the two veils of the tabernacle. The first veil is called the screen (Exo. 26:37, lit). A sinner was brought to God through the reconciliation of the atoning blood to enter into the Holy Place by passing this screen. This typifies the first step of reconciliation. The second veil (Exo. 26:31-35; Heb. 9:3) still separated him from God who is in the Holy of Holies. This veil needed to be rent that he might be brought to God in the Holy of Holies. This is the second step of reconciliation. The Corinthian believers had been reconciled to God, having passed through the first veil and having entered into the Holy Place. Yet, they still lived in the flesh. They needed to pass the second veil, which has been rent already (Matt. 27:51; Heb. 10:20) to enter into the Holy of Holies to live with God in their spirit (1 Cor. 6:17). The goal of this Epistle is to bring them here that they may be persons in the spirit (1 Cor. 2:14), in the Holy of Holies. This is what the apostle means by saying, “Be reconciled to God.” This is to present them full-grown in Christ (Col. 1:28).
16我要强调一个事实，就是林后五章二十节所说『要与神和好』，不是对外院子里背叛神的罪人说的，乃是对圣所里的信徒说的。保罗的意思是说，『哥林多人，在基督里亲爱的信徒们，你们需要进一步与神和好。你们也许说，你们已经与神和好了。不错，你们已经与神和好了，但你们只和好了一半。你们有了和好的第一步，现在你们必须进到第二步，完全与神和好。你们已经与神和好，从外院子到了圣所。但是神不在圣所里，祂乃是在至圣所里。你们已经与神和好，通过了一层幔子，但是还有一层幔子把你们与神隔开。这层幔子就是你们自己、你们的肉体、你们的天然生命。我已经告诉过你们，你们哥林多人还是属肉体的。只要你们还在肉体里，你们就不在至圣所里。因为肉体的幔子，就是你们天然生命的幔子，仍在你们身上，你们就还不在至圣所里。哥林多人哪，我的负担是要帮助你们看见，这第二层幔子已经裂开，你们必须否认你们的肉体，将其钉死。因此，对你们这些没有完全与神和好的人，我要说这样的话：要完全与神和好。』
16I wish to emphasize the fact that the words, “Be reconciled to God,” in 5:20 were spoken not to rebels and sinners in the outer court, but to believers in the Holy Place. Paul seems to be saying, Corinthians, dear believers in Christ, you need to be reconciled to God further. You may say that you have already been reconciled to Him. Yes, you have been reconciled, but you have been reconciled only halfway. You have the first step of reconciliation. Now you must go on to the second step and be fully reconciled to God. You have been reconciled to God from the outer court to the Holy Place. But God is not in the Holy Place; He is in the Holy of Holies. You have been reconciled to God through one veil, but there is still another veil separating you from God. This veil is you yourself, your flesh, your natural life. As I have already told you, you Corinthians are still fleshly. As long as you are in the flesh, you are not in the Holy of Holies. Because the veil of the flesh, the veil of the natural life, remains with you, you are not yet in the Holy of Holies. Corinthians, my burden is to help you realize that this second veil has already been riven and that you must deny your flesh and crucify it. Thus, to you who have been partly reconciled to God, I issue this word: Be reconciled to God in full
三 和好的立场
C. The Ground of Reconciliation
1 基督不知罪
1. Christ Not Knowing Sin
17二十一节说，『神使那不知罪的，替我们成为罪，好叫我们在祂里面成为神的义。』保罗放胆的说，神使基督替我们成为罪。基督既是无所不知的，保罗怎能说祂不知罪？基督没有接触罪，或亲身经历罪，所以就经历说，是不知罪的。（参约八46，彼前二，来四15，七26。）在圣经里，『知道（或，认识）』一辞的含意，通常比仅仅在心思里的领会更深。根据马太七章二十三节，主耶稣有一天会对那些行不法的人说，『我从来不认识你们。』这当然不是说主对他们没有2一点认识。林后五章二十一节的原则也是一样。就著经历，就著直接的接触这一面说，主耶稣一点也与罪无干，祂是不知罪的。
17Verse 21 says, “Him Who did not know sin He made sin on our behalf, that we might become God’s righteousness in Him.” Paul had the boldness to say that God made Christ sin on our behalf. Since Christ knows everything, how can Paul say that He did not know sin? Christ did not know sin in an experiential way by contact or personal experience (see John 8:46; 1 Pet. 2:22; Heb. 4:15; 7:26). In the Bible the 22 word “know” often has a deeper meaning than to know something merely in a mental way. According to Matthew 7:23, the Lord Jesus will one day say to those who work lawlessness, “I never knew you.” This does not mean, of course, that the Lord had no knowledge of them. The principle is the same in Corinthians 5:21. In experience, in direct contact, the Lord Jesus had nothing to do with sin, and He did not know sin.
182 神使基督替我们成为罪罪乃是来自那背叛神的撒但，（赛十四～14，）这出于那恶者的罪进到人里面，（罗五12，）使人在神的审判之下，不仅成为罪人，并且成为罪。因此，当基督在肉体里成为人，（约一14，）祂是替我们成为罪（并非成为有罪的），受神的审判，（罗八3，）好叫我们在祂里面成为神的义。
182. God Making Christ Sin on Our Behalf Sin came from Satan as the rebel against God (Isa. 14:12-15), entered into man (Rom. 5:12), 12 and made man not only a sinner, but sin itself under God’s judgment. Hence, when Christ became a man in flesh (John 1:14), He was made sin (not sinful) on our behalf to be judged by God (Rom. 8:3) that we might become God’s righteousness in Him.
19我们要了解神使基督替我们成为罪的意思，就需要读约翰一章十四节和罗马八章三节。约翰一章十四节说，话（神自己）成了肉体。肉体是指堕落过的人。当基督成为人的时候，人已经堕落了。这堕落的人就是肉体。因此，基督成为人乃是成为肉体。我们把约翰一章十四节与林后五章二十一节摆在一起，就看见基督成为肉体时，就成为罪。在神的眼中，我们这些堕落的肉体实际上就是罪。我们不仅是有罪的，不仅是罪人，我们就是罪的本身。因著基督成为肉体，就这一面说，祂替我们成为罪。罗马八章三节说，『神，既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。』不错，基督成为罪。但这节圣经告诉我们，祂成为罪之肉体的样式。这意思是说，祂成为罪的形状。这是铜蛇的豫表所表征的。以色列人被蛇咬的时候，他们接受了蛇的毒性。在神眼中他们都成了蛇。因此神吩咐摩西，将铜蛇挂在杆上。这铜蛇豫表基督死在十字架上作我们的代替。约翰三章十四节清楚指明，举在杆上的这蛇，豫表基督为我们被举起来。那条蛇怎样在旷野被举起来，基督也照样在十字架上被举起来。不仅如此，铜蛇怎样有蛇的形状而没有蛇的毒性，基督也照样只有罪之肉体的形状、样式，实际上却没有罪性。祂有蛇形，却没有蛇性。
19In order to understand what it means to say that God made Christ sin on our behalf, we need to read John 1:14 and Romans 8:3. John 1:14 says that the Word, which is God Himself, became flesh. Flesh refers to fallen man. When Christ became a man, man had already fallen. This fallen man is the flesh. Thus, when Christ became man, He became flesh. When we put John 1:14 together with 2 Corinthians 5:21, we see that when Christ became flesh, He was made sin. In the sight of God we, as fallen flesh, are actually sin. We are not only sinful and are not only sinners—we are sin itself. Because Christ became flesh, in this sense He was made sin on our behalf. Romans 8:3 says, “God sending His own Son in the likeness of the flesh of sin, and concerning sin, condemned sin in the flesh.” Yes, Christ was made sin. But in this verse we are told that He was in the likeness of the flesh of sin. This means that He was made in the form of sin. This is what is signified by the type of the brass serpent. When the children of Israel were bitten by serpents, they received the poisonous nature of the serpent. In the sight of God, they all became serpents. Therefore, God told Moses to hang a bronze serpent on a pole. This bronze serpent is a type of Christ dying on the cross as our substitute. As John 3:14 clearly indicates, this serpent on the pole was a type of Christ lifted up for us. As that serpent was lifted up in the wilderness, so Christ was lifted up on the cross. Furthermore, as the bronze serpent had the form but not the poisonous nature of a serpent, so Christ had the form, the likeness, of the flesh of sin, but He did not actually have the nature of sin. He had the form of the serpent, but He did not have the serpentine nature
20我们若要经历和好的第一步，基督就1必须为我们的罪而死。保罗在林前十五章三节宣告说，『基督…为我们的罪死了。』但是我们若要更进一步，甚至完全与神和好，还需要基督不仅为我们的罪而死，更为我们而死。基督为我们的罪而死是一回事，祂为我们而死是另一回事。基督为我们的罪而死，使我们的罪蒙神赦免，并被除去。基督也为我们而死，使我们得以被了结。基督为我们的罪而死，成就了第一步的和好；祂为我们而死，成就了第二步的和好。
20For us to experience the first step of reconciliation, it was necessary for Christ to die for our sins. In Corinthians 15:3 Paul declares, “Christ died for our sins.” But in order for us to be reconciled further, even fully, to God, it was necessary for Christ to die also for us, not only for our sins. For Christ to die for our sins is one thing, but for Him to die for us is something else. Christ died for our sins so that our sins may be forgiven by God and taken away. Christ also died for us so that we may be terminated. Christ’s dying for our sins accomplishes the first step of reconciliation, and His dying for us accomplishes the second step.
21当保罗说，『一人既替众人死，』（林后五14，）他心中必是想到这第二步。照这节圣经看，基督不是为罪而死，乃是为人而死。基督的死客观一面包括祂为我们的罪而死；但是基督的死主观一面包括祂为我们而死。主观的这一面，使信徒完全与神和好。不仅如此，基督的死在客观一面乃是担当我们的罪；但在主观一面，祂却成为罪。今天基督徒中间有许多教训，告诉人基督为我们的罪死了，并且担当我们的罪，但是没有多少教训说到基督替我们成为罪。既然我们这些堕落的人是罪，所以基督成为罪，实际上就是说基督成为我们。基督的死主观一面就是把我们治死。照罗马八章三节所说，神在肉体中定罪了罪。这意思是说，祂定罪了我们，祂定罪了天然的人。不仅如此，藉著基督的死主观的一面，幔子，就是天然的人、天然的生命、肉体，就裂开了。当罪被定罪，幔子裂开的时候，我们就被了结了。结果，第二层幔子除去，我们就可以完全与神和好。因此，我们不该停留在圣所，而该往前进到至圣所里。此外，我们也不该再按著肉体认人，而该按著灵认人。保罗在林后五章的观念是要给我们看见，使徒作为新约的执事，乃是能自然而然的把人完全且彻底带回归神的人。我请你们将新约执事的光景与今天基督徒中间的光景比较一下。有些人只是在名义上被带回归神。他们是在外院子里。还有一些人的光景比较好，他们已经被带到圣所里归与神了。真正得救、蒙血洗净、由灵重生的基督徒，都已进入圣所里。但仍有许多人还在肉体里、在天然的生命里生活，有些人还在粗鄙的罪中生活。在外院子里的人，只能把人带进外院子，无法更往前。照样，在圣所里的真基督徒，是由一些已经在圣所里的人带进去的。他们已经与神和好到这个地步，但还没有到完全和好的地步。你可以把人带多远？你可以带人离神有多近？这就看你与神和好有多少。被你带来归神的人，不会比你还超前。如果你已经进入圣所，你就能把人带到圣所。如果你在圣所的入口，你就能把人带到入口。但你如果在圣所的中央，你就能把人带到那里。我再说，我们自己到了那里，就也只能把人带到那里。
21Paul has this second step in mind when he says, “One died on behalf of all” (5:14). According to this verse, Christ died not for sins; He died for persons. The objective aspect of Christ’s death involves His dying for our sins. But the subjective aspect of Christ’s death involves His dying for us. This subjective aspect enables the believers to be reconciled to God in full. Furthermore, in the objective aspect of His death Christ bore our sins. However, in the subjective aspect He became sin. Today there is much teaching among Christians about Christ dying for our sins and bearing our sins, but not much is said about Christ being made sin on our behalf. Since we, as fallen human beings, are sin, for Christ to be made sin actually means for Him to become us. The subjective aspect of the death of Christ puts us to death. According to Romans 8:3, God condemned sin in the flesh. This means that He condemned us; He condemned the natural man. Furthermore, the veil, the natural man, the natural life, the flesh, was cleft through the subjective aspect of Christ’s death. When sin was condemned and when the veil was rent, we were terminated. As a result, the second veil was taken away and we may be fully reconciled to God. Therefore, we should not remain in the Holy Place; we should come forward into the Holy of Holies. Moreover, we should no longer know one another according to flesh, but we should know one another according to spirit. Paul’s concept in this chapter is to show us that the apostles, as ministers of the new covenant, are those who can spontaneously bring others back to God fully and thoroughly. I would ask you to compare the situation of the new covenant ministers with that among Christians today. Some are brought back to God only in name. They are in the outer court. The situation of others is better. They have been brought back to God in the Holy Place. The genuine, saved, blood-washed, and Spirit-regenerated Christians have all been brought into the Holy Place. However, many still live in the flesh, in the natural life, and some still live in gross sin. Those who are in the outer court can bring others into the outer court, no further. Likewise, the genuine Christians who are in the Holy Place have been brought there by some who were already in the Holy Place. They have been reconciled to God to this extent, but not to the full extent. How far can you bring another person? How close can you bring others to God? It depends on how much you have been reconciled to Him. Those who have been brought to God by you cannot advance further than you have advanced. If you have entered the Holy Place, you can bring others there. If you are at the entrance of the Holy Place, you can bring others to the entrance. But if you are in the center of the Holy Place, you can bring others there. The point here is that we can bring others only as far as we ourselves have gone.
22这是保罗在五章里的思想。保罗的意思是说，『我们这些使徒已经被带进至圣所。神已经使我们与祂自己完全且彻底的和好了。因此，祂自然而然的赐给我们一个托付，就是叫人完全且彻底的与神和好。因为我们已经与神和好到这个地步，所以我们能帮助别人与神和好到同样的地步。』新约的执事已经全然与神和好了。所有的幔子都不存在了，他们与神之间没有一点阻隔。他们已经完全与神和好，也完全由三一神所构成。他们照著他们的构成行事为人，活出钉十字架的生活，为要将真理显明出来，为著照耀福音；他们又是成熟的，豫备好被提。他们惟一的目的、惟一的雄心就是向主活著，以讨主的喜悦。这些就是能将别人完全带回归神的人。因著他们在至圣所里，所以他们就能把别人也带到至圣所里。
22This is Paul’s thought in chapter five. Here Paul seems to be saying, “We apostles have been brought into the Holy of Holies. God has reconciled us to Himself fully and thoroughly. Therefore, spontaneously He gives us a commission to reconcile others to God fully and thoroughly. Because we have been reconciled to Him to this extent, we can help others to be reconciled to the same extent.” The ministers of the new covenant have been reconciled to God to the uttermost. All the veils are gone, and there is nothing between them and God. They have been reconciled to God completely and also thoroughly constituted of the Triune God. They behave according to their constitution. They live a crucified life for the manifestation of the truth and the shining of the gospel, and they are mature, ripe, and ready to be raptured. Their only aim, their only ambition, is to please the Lord by living to Him. These are the ones who can bring others back to God thoroughly. Because they are in the Holy of Holies, they can bring others there also
233 在基督里成为神的义末了，已经被带回归神，在至圣所里的人，要享受基督到极致，甚至在基督里成为神的义。保罗在五章二十一节说到这事：『好叫我们在祂里面成为神的义。』义是从神为著祂的行政而来的，（诗八九14，九七2，赛三二1，）就是基督成为我们的义，（林前一30，）使我们在祂里面成为神的义（并非在神面前成为义的）。人，不仅是罪人，甚至就是罪，藉著基督的救赎，竟成为神的义，与义的神和好，且成为新造，为著神永远的定旨，向祂活著。使徒受了托付，把这样一位基督，连同祂一切奇妙的成就所有的荣耀结果，供应祂的信徒，就是形成祂身体的众肢体。愿感谢、颂赞和荣耀都归与祂，直到永远！
233. Becoming the Righteousness of God in Christ Eventually, those who have been brought back to God in the Holy of Holies will enjoy Christ to the uttermost and even become the righteousness of God in Him. Paul speaks of this in 5:21 where he says, “That we might become God’s righteousness in Him.” Righteousness issues from God for His administration (Psa. 89:14; 97:2; Isa. 32:1), which is Christ to be our righteousness (Phil. 3:9; 1 Cor. 1:30), making us God’s righteousness in Him, not merely righteous before God. Through His redemption, man as a sinner, even as sin, is made God’s righteousness, reconciled to the righteous God, and a new creation living to Him for God’s eternal purpose. The apostles are commissioned to minister such a Christ, with all the glorious issues of His marvelous achievement, to His believers who are His members to form His Body. Praise and glory be to Him forever!
24『在祂里面』即在与祂的联合里，不仅是在地位上，也是在复活里在生机上。我们因著成为罪，（这罪来自那背叛神者，）原是神的仇敌。（西一。）基督藉著成为肉体，在肉体里与我们成为一，而替我们成为罪。神藉著基督的死，为我们在肉体中定祂为罪，使我们在祂的复活里与祂是一，而成为神的义。藉著这义，我们这些神的仇敌就能、也已经与神和好了。（林后五18～20，罗五10。）凡已经完全被带回归神的人，就能与基督有生机的联合，成为神的义。他们不仅成为义的，他们就是神的义。这意思是说，他们不仅成为义的人，他们乃是成为义的本身。
24The phrase “in Him” means in union with Christ, not only positionally, but organically in resurrection. We were enemies of God (Col. 1:21) by becoming sin, which came from the one who rebelled against God. Christ was made sin for us by becoming one 21 with us through incarnation. God condemned Him in flesh as sin for us, through His death, that we might be one with Him in His resurrection to be God’s righteousness. By this righteousness, we, the enemies of God, could be and have been reconciled to God (2 Cor. 5:18-20; Rom. 5:10). In the organic union with Christ, those who have been brought thoroughly back to God are made the righteousness of God. They not only become righteous; they are the righteousness of God. This means that they not only become righteous persons, but they become righteousness itself.
25神渴望在地上得著一班不仅是义的人；祂更要得著一班在神、魔鬼、天使、以及鬼魔眼中，就是神的义的人。在神面前成为义的是一回事，而成为神的义又是另
25God desires to have a people on earth who are not only righteous persons; He wants a people who, in the sight of God, the Devil, the angels, and the demons, are the very righteousness of God. To be made righteous before God is one thing; to be God’s righteousness is
26一回事。成为神的义是在基督里对三一神最高的享受。
26another thing. To become the righteousness of God is the highest enjoyment of the Triune God in Christ
27在亚当里我们堕落得何等低下，我们成了罪。我们在神面前不仅是有罪的，甚至成为罪的本身。但我们既然已经完全被带回归神，现今就能在基督里享受祂到一个地步，在祂里面成为神的义。何等的救恩！何等的和好！有这种享受就是在神救恩的高峰，在我们锡安圣山的高峰上。
27In Adam we fell so low that we became sin. Not only were we sinful before God—we became sin itself. But now in Christ, having been brought thoroughly back to God, we may enjoy Christ to such an extent that in Him we become God’s righteousness. What a salvation! What a reconciliation! To have this enjoyment is to be on the peak of God’ss alvation, to be on the peak of our holy Zion