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哥林多后书生命读经 · 第3篇

引言（三）

INTRODUCTION (3)
1读经：哥林多后书一章十五至二十二节。林后一章十五至二十二节，是本书长篇引言的一部分。我们已经指出，保罗写这么长的一段引言，是要平静、安抚哥林多的信徒。复杂的哥林多人谈论保罗，甚至批评保罗。有些人也许说，『保罗告诉我们他要到哥林多来，可是他还没有来。保罗好像很善变；他今天说是，明天又说不。因此保罗不信实、不可靠。他想说甚么，就让他说甚么罢。他总是改变他所说的话。』因为这至少是一些哥林多人的光景，保罗就把一章十五至二十二节包括在他的引言里。
1Scripture Reading: 2 Cor. 1:15-22 Second Corinthians 1:15-22 is part of the long introduction to this book. We have pointed out that Paul wrote such a long introduction in order to calm down the Corinthian believers and to soothe them. The complicated Corinthians talked about Paul and even criticized him. Some may have said, “Paul told us that he would come to Corinth, but he has not yet come. Paul seems to be changeable; he says yes one day and no the next day. Thus, Paul is not faithful or trustworthy. Let him say whatever he wants. He always changes his word.” Because this was the situation with at least some of the Corinthians, Paul included 1:15-22 in his word of introduction
伍 关于使徒的来到
V. CONCERNING THE APOSTLE’S COMING
2十五节说，『我既然这样深信，先前就有意到你们那里去，叫你们得著两次的恩典。』保罗『这样深信』，是指他刚刚在十二至十四节所说的：他的良心见证，他和他的同工凭著神的单纯和纯诚，在世为人，不靠属人的智慧，乃靠神的恩典。保罗既然这样深信，就有意到哥林多人那里去。他定意要访问哥林多，不是玩弄手腕，也不是善变。保罗和他的同工不是这样活著。相反的，他们是凭著神的单纯和纯诚而活。他们的是就是是，不是就是不是。他们不会一时说是，一时又说不是。
2Verse 15 says, “And in this confidence I intended to come to you previously that you might have a second grace.” By “this confidence” Paul is referring to what he has just said in verses 12 through 14: the testimony of his conscience that he and his co-workers conducted themselves in the singleness and sincerity of God, not in human wisdom, but in the grace of God. It was in this confidence Paul intended to come to the Corinthians. His intention and decision to visit Corinth were not political or changeable. Paul and his co-workers did not live in such a way. On the contrary, they lived in the singleness and sincerity of God. Their yes was yes, and their no was no. They did not say yes at one time and no at another
3保罗在十五节说到哥林多人得著两次的恩典。这是因使徒两次到哥林多而得的双分恩典，一次在十五节，另一次在下节。因著使徒的来到，神的恩典，就是祂的分赐，作生命的供应和属灵的享受，得以赐给信徒。他两次的来到，带给他们双分这样的恩典。十六节说，『也要从你们那里经过，往马其顿去，再从马其顿回到你们那里，然后蒙你们送行往犹太去。』马其顿是罗马帝国的一省，在亚该亚北方，其中有腓立比城和帖撒罗尼迦城。
3In verse 15 Paul speaks of the Corinthians having a second grace. This is a double grace by the apostle’s coming to Corinth twice, once referred to in this verse, and again, referred to in the next verse. Through the apostle’s coming, the grace of God, that is, the imparting of God as the life supply and spiritual enjoyment, is bestowed upon the believers. His two comings would bring them a double portion of such grace. Verse 16 says, “And through you to pass through into Macedonia, and again from Macedonia to come to you, and by you to be sent forward to Judea.” Macedonia was a province of the Roman Empire, north of Achaia, in which were the cities of Philippi and Thessalonica
4保罗在十七节问说，『我有这样的意思，难道是行事轻浮么？还是我所定的意是按著肉体定的，以致在我有忽是忽非么？』这里的行事轻浮是多变，从一件事转到另一件事的意思。保罗在此指明，他不是行事轻浮的；他没有从是转到非，从非转到是。不仅如此，他也没有按著肉体定意。定意比决定还要强。保罗不是两面人，他没有同时说是又说不是，因为他不按著肉体定意。
4In verse 17 Paul asks, “This therefore intending, did I then use fickleness? Or the things which I resolve, do I resolve according to the flesh, that with me there should be yes, yes and no, no?” Fickleness here means changeableness, turning from one thing to another. Here Paul indicates that he did not use fickleness; he did not change from yes to no and from no to yes. Furthermore, he did not resolve according to the flesh. To resolve is stronger than to decide. Paul was not two-faced. He did not say yes and no at the same time, for he did not resolve anything according to the flesh.
5保罗在十八节宣告说，『但神既是信实的，我们对你们所说的话，就没有是而又非的。』『但』说出对比。在前节，使徒说到人指责他是忽是忽非的人。在本节，他为自己辩护说，神是信实的，所以他们所传的话，并没有是而又非的。因此，他们也不是忽是忽非、行事轻浮的人。他们的所是，乃是照著他们所传的。他们照著所传的而活。十八节里使徒对哥林多人所说的话，是指使徒所传的话，（林前一18，）就是他们所传关于基督的信息。（林后一19。）保罗在十八节指明，他与神是一。保罗不是行事轻浮的，他没有说是又说不是；他乃与神同样是信实的。他对哥林多人所说的话，就是他所供应的话，并没有忽是忽非。保罗没有改变他的腔调。从他头一次到哥林多人那里，到写这卷书信时为止，他所传的都是一样的。他所供应的话，一点也没有改变。保罗在十九节继续说，『因为藉著我和西拉并提摩太，在你们中间所传神的儿子耶稣基督，并不是是而又非的，在祂只有一是。』『因为』说出前节所说之事的原因。神是信实的，绝不改变，特别在祂关于基督的应许上，更是这样。因此，使徒所传关于基督的话，照样绝不改变，因为神在祂信实的话里所应许，以及使徒在福音里所传的这位基督，并不是是而又非的，在祂只有一是。他们照著神的应许所传的基督，既然不是是而又非的，他们所传关于基督的话，也就没有是而又非的。不但他们的传讲，连他们的生活，都是照著基督的所是。他们传基督，并且活基督。他们不是是而又非的人，乃是和基督一样的人。
5In verse 18 Paul declares, “But God is faithful, that our word toward you is not yes and no.” “But” gives a contrast. In the preceding verse the apostle refers to the charge that he is a man of yes and no. In this verse he defends himself by saying that God is faithful, so that the word of their preaching is not yes and no. Hence, neither are they fickle persons of yes and no. Their being is according to their preaching. They lived according to what they preached. The word of the apostles’ preaching (1 Cor. 1:18) in verse 18, their word toward the Corinthians, was their message concerning Christ (v. 19). In verse 18 Paul indicates that he was one with God. Paul did not use fickleness; he did not say yes and then no. Rather, he was the same as God in being faithful. His word toward the Corinthians, the word of his ministry, was not yes and no. Paul did not change his tune. From the first time he came to the Corinthians until the writing of this Epistle, his preaching sounded the same note. There was no change at all in the word of the ministry. In verse 19 Paul continues, “For the Son of God, Christ Jesus, Who was preached among you through us, through me and Sylvanus and Timothy, did not become yes and no, but in Him is yes.” “For” indicates that what follows is an explanation of what is mentioned in the preceding verse. God is faithful, never changing, especially in His promises concerning Christ, so that the word the apostles preached concerning Christ is likewise never changing, because the very Christ whom God promised in His faithful word and whom they preached in their gospel did not become yes and no, but in Him is yes. Since the Christ whom they preached according to God’s promises did not become yes and no, the word they preached concerning Him was not yes and no. Not only their preaching but also their living was according to what Christ is. They preached Christ and lived Him. They were not men of yes and no, but men who were the same as Christ.
6保罗在二十节说，『因为神的应许，不论有多少，在基督里都是是的，所以藉著祂，对神也都是阿们的，好叫荣耀藉著我们归与神。』『因为』再次说出前节所说之事的原因。信实的神所应许，以及纯诚的使徒所传的基督，并不是是而又非的；祂并没有改变，因为在这位基督里面，神一切的应许都是是的，并且藉著祂，使徒和信徒也都对神说阿们，好叫荣耀归与神。基督是神所给我们一切应许的『是的』，具体答案，成就成全。这里的阿们是指我们藉基督对神所说的阿们。（参林前十四16。）基督是那『是的』，我们在神面前对这『是的』说阿们。这就叫荣耀归与神。基督是神一切应许的『是的』，成就，当我们在神面前对这事实说阿们，就叫荣耀藉著我们归与神。林后一章二十节的『我们』，不但指照著神的应许传扬基督的使徒，也指照著使徒的传讲接受基督的信徒。当二者对基督，神一切应许那伟大的『是的』说阿们时，荣耀就藉著这二者归与神。
6In verse 20 Paul says, “For whatever promises of God there are, in Him is the Yes; wherefore also through Him is the Amen to God, for glory through us.” “For” again gives the reason for what is mentioned in the preceding verse. Christ, whom the faithful God promised and whom the sincere apostles preached, did not become yes and no, did not change, because in Him is the Yes of all the promises of God, and through Him is the apostles’ and believers’ Amen to God for His glory. Christ is the Yes, the incarnate answer, the fulfillment of all the promises of God to us. The Amen here is the Amen given by us through Christ to God (see 1 Cor. 14:16). Christ is the Yes, and we say Amen to this Yes before God. The phrase “for glory” means for the glory of God. When we say Amen before God to the fact that Christ is the Yes, the fulfillment, of all the promises of God, this is a glory to God through us. The “us” in verse 20 refers not only to the apostles, who preached Christ according to God’s promises, but also to the believers, who received Christ according to the apostles’ preaching. Through both there is glory for God when they say Amen to Christ as the great Yes of all God’s promises.
7定意要到一个地方去并不是甚么非常要紧的事，这当然无法与定意要结婚这么重大的决定相比。然而哥林多人却因这件小事批评保罗。他们有些人也许说，『保罗说他要到哥林多来，但他没有来；这证明他是一个是而又非的人。』对这种指责，保罗为自己辩护。因此，连这卷安慰的书信里，也有辩驳和表白的一面。
7It is not a matter of great importance to decide to go to a certain place. This certainly cannot compare with a major decision like the decision to get married. Nevertheless, the Corinthians criticized Paul over such a small matter. Some of them probably said, “Paul said that he would come to Corinth, but he hasn’t come. This proves that he is a man of yes and no.” Paul defended himself against this accusation. Thus, even in this Epistle of encouragement, there is an aspect of argument and vindication
一 与基督是一
A. Resolved by Being One
8在这些经文里，保罗似乎是说，『你们哥林多人错了。我定意到哥林多来，不是凭著自己，或是在自己里面定意；我乃是藉著与信实之神那不变的基督是一而定意。』保罗为自己表白的时候说到神与基督，他向复杂的哥林多人指明，他绝对与神、与基督是一。神是信实的，保罗也是信实的。神的儿子基督是不变的，保罗既然与基督是一，就也是不变的。保罗不是照著属人的智慧定意，而是藉著与信实之神那不变的基督是一而定意。这些经文很强的指明，保罗绝对活在基督里，活在神里面。他与神、与基督乃是一。
8with the Unchanging Christ of the Faithful God In these verses Paul seems to be saying, “You Corinthians are mistaken. When I resolved to come to Corinth, I did not resolve by myself or in myself; I resolved with the unchanging Christ of the faithful God.” In his vindication Paul speaks of God and of Christ, indicating to the complicated Corinthians that he was absolutely one with God and with Christ. God is faithful, and Paul also was faithful. Christ, the Son of God, is unchanging, and Paul, a person who was one with this Christ, was also unchanging. He resolved not according to human wisdom, but in oneness with the faithful God and the unchanging Christ. In these verses we have a strong indication that Paul was living absolutely in Christ and in God. He was one with God and with Christ.
9哥林多前书启示神今天所寻求的是甚么。神一直在寻求一班活基督并与祂是一的人。这班人最终乃是召会。你知道召会是甚么？召会乃是一个活基督，并与神是一的团体人。得著这班人，是神心头的愿望，也是祂在永远里定意要得著的。这事简略的启示在哥林多前书里；保罗在这卷书里劝勉信徒要忘掉犹太教、希腊哲学、属人的智慧和文化，并要看见神所要的乃是一班活基督并2与神是一的人。然后在哥林多后书，保罗给他们看见他自己和他的同工就是这样的人。所有的使徒都是与神是一、并且活基督的人。因此，甚至在定意要到某地去这样微不足道的事上，保罗也不凭自己定意，而是凭基督并与基督一同定意。他没有一个意念是离开神，或是在神以外的。不，保罗乃是与信实的神是一，并且活那位不变的基督。他要到哥林多人那里去，乃是藉著与信实之神那不变的基督是一而定意的。
9First Corinthians is a revelation of what God is seeking today. God is seeking a people who live Christ and who are one with Him. Such a people eventually become the church. Do you know what the church is? The church is a collective people who live Christ and who are one with God. To have such a people is the desire of God’she art, and it is what He purposed to have in eternity. It is revealed in brief in 1 Corinthians, where Paul was urging the believers to forget Judaism, Greek philosophy, and human wisdom and culture and realize that what God desires is a people who live Christ and who are one with God. Then in Corinthians Paul shows them that he himself and his co-workers were such persons. All the apostles were people who were one with God and were living Christ. Therefore, even in the insignificant matter of resolving to go to a certain place, Paul resolved not in himself, but in Christ and with Christ. He did not have any intention which was apart from God or separate from Him. No, Paul was one with the faithful God, and he lived the unchanging Christ. His intention to come to the Corinthians was resolved in oneness with the unchanging Christ of the faithful God.
1 联于基督
1. Attached unto Christ
10保罗在一章二十一节继续说，『然而那把我们同你们，坚固的联于基督，并且膏了我们的，就是神。』使徒照神的应许传基督，又照所传的活基督，信徒就照著使徒所传的接受基督。使徒和信徒都联于基督，与祂成为一，并且藉著祂，在神面前对神的应许那伟大的『是的』，基督自己，说阿们。然而，将他们众人一同联于基督的，不是他们自己，乃是神。他们与基督成为一，是出于神、藉著神，不是出于自己、藉著自己。保罗在一章二十一节用『然而』这辞引出一个对比。保罗刚才指明他与信实的神是一，并活那位不变的基督。那么他为甚么用『然而』来引出次一节？用『然而』通常含有一种相反的对比。保罗用『然而』来指明，甚至连他与神是一并且活基督，也不是出于自己、凭著自己。因这缘故，保罗似乎是说，『不错，我与神是一，我也活基督，但这不是出于我，乃是出于神；祂把我们同你们坚固的联于基督，并且膏了我们。我与神是一并且活基督，都不是出于我自己，乃是出于神。在这件事上我没有可夸耀的，任何的夸耀必须是出于神自己。』
10In verse 21 Paul goes on to say, “But He Who firmly attaches us with you unto Christ and has anointed us is God.” The apostles, who preached Christ according to God’s promises and lived Christ according to their preaching, and the believers, who received Christ according to the apostles’ preaching, are joined to Christ, becoming one with Him, through whom they say Amen before God to the great Yes of God’s promises, which is Christ Himself. However, they do not attach themselves, but God attaches them all together to Christ. Their being one with Christ is of God and by God, not of themselves and by themselves. By the use of the word “but” in verse 2 1 Paul introduces a contrast. Paul has just indicated that he was one with the faithful God and that he lived the unchanging Christ. Why, then, does he introduce the next verse with a “But?” “But” used in this way often involves an unfavorable contrast. Paul uses “but” to indicate that even his being one with God and living Christ were not of himself or by himself. For this reason, Paul seems to be saying, “Yes, I am one with God and I live Christ. But this is not of me; it is of God, who firmly attaches us with you unto Christ and who has anointed us. My being one with God and living Christ are of God, not of myself. I have no ground to boast concerning this. Any boast must be of God Himself.”
ａ同信徒
a. With the Believers
11保罗在二十一节说到同信徒坚固的联于基督那受膏者。（但九26，约一41。）『把我们同你们，坚固的联于』，也可译为『把我们同你们，坚固的接于』。『联于』，直译，建立于。神把使徒同信徒，在基督里建立起来。这意思是说，神把使徒同信徒坚固的联于基督这受膏者。因此，使徒和信徒不仅与基督这受膏者是一，也彼此是一，而一同有分于基督从神所受的膏。神既已将我们联于基督这受膏者，我们自然就与祂一同为神所膏。
11In verse 21 Paul speaks of being firmly attached with the believers unto Christ, the anointed One (Dan. 9:26; John 1:41). The Greek words rendered “firmly attaches us with you” can also be rendered “firmly connects us with you.” Literally, the word attaches means establishes. God establishes the apostles with the believers in Christ. This means that God attaches the apostles together with the believers unto Christ, connecting the apostles and the believers with Christ, the anointed One. Hence, the apostles and the believers are one not only with Christ the anointed One, but also with one another, sharing together the anointing of Christ which He has received of God. Since we have been attached by God unto Christ, the anointed One, we are spontaneously anointed with Him by God
12林后一章二十一和二十二节很深奥。虽然二十一节的『联于』原意为建立于，但在这里的真义不是建立，乃是联于。保罗是说神把我们联于基督，不是指我们在基督里被建立。我们不该把这一节视为理所当然，或自以为懂得这一节。保罗说，神『把我们同你们，坚固的联于基督』，这是甚么意思？『我们』是指使徒，而『你们』是指信徒。神不是把使徒同信徒联在基督里，乃是联于基督。表面看来，说神把我们联向『attachto』基督或是联于『attachunto』基督并没有两样。事实上，这里所用的介系词『于「unto」』比『向「to」』强，因为『于』含示一种结果，一种可豫期的特别结局。譬如，我们已经被称义得生命了『justified』，这意思是说，称义的结果是生命，称义是为著要得生命。这里保罗说，神把使徒联于信徒，是为著一个结果，就是使我们联于基督。
12Verses 21 and 22 are deep and profound. Although the Greek word rendered attaches in verse 21 is establishes, the true meaning of the word here is not establish; it is attach. Here Paul is saying that God attaches us unto Christ; he does not refer to being established in Christ. We should not take this verse for granted or assume that we understand it. What does Paul mean when he says that God “firmly attaches us with you unto Christ”? The word “us” denotes the apostles, and “you” refers to the believers. God attaches the apostles together with the believers not in Christ, but unto Christ. Apparently there is no difference in saying that God attaches us to Christ or unto Christ. Actually, the preposition “unto” used here is stronger than the preposition “to,” for “unto” implies a result, a particular end that is in view. For example, we have been justified unto life. This means that justification results in life, that justification is with a view to life. unto life Here Paul is saying that God attaches the apostles with the believers with a certain result in view. This result is that we are unto Christ.
ｂ为神所膏
b. Anointed by God
13基督这辞原文的意思是受膏者。基督这受膏者满了膏油，满了膏油涂抹。阿利路亚，神把使徒连同所有的信徒都联于这位受膏者了！因为我们已经联于祂，膏油就流到我们身上。
13In Greek Christ means the anointed One. Christ is actually the anglicized form of the Greek word. Christ, the anointed One, is full of ointment, full of anointing. Hallelujah, God attaches the apostles with all the believers to this anointed One! Because we have been attached to Him, the ointment flows in us.
14二十一节说，神把我们坚固的联起来，并且膏了我们。神是怎样膏我们的？祂是把我们联于那受膏者而膏了我们。我们可以用电和电器用品来说明。发电厂不需要直接把电供应给电灯。只要把电灯接好，把插头插在插座上，电就流进来了。照样，我们也因著联于基督那受膏者而受了膏。我们这些信徒都是这样接受了那灵。如果有人问你接受了那灵没有，你要回答说，『我已经联于那受膏者，我天天接受那灵，天天受膏。』保罗知道，他之所以能与信实的神是一，能活基督，乃是因为他已经联于基督，并且为神所膏。因著神把他联于基督而膏了他，他就能与基督是一，与信实的神是一。宣告这样的话，才是正确的传扬完全的福音。赞美主，我们已经联于那受膏者！因著我们已经联于宇宙的受膏者，我们也就受了膏。宇宙间只有一位为神所膏，这一位就是基督那受膏者。现今我们都在这位受膏者里面。我们藉著联于祂而受了膏。现今我们因著联于那受膏者，就能与复活的神是一，而过复活的生活。
14Verse 21 says that God firmly attaches us and has anointed us. How does God anoint us? He anoints us by attaching us to the anointed One. Again we may use electricity and electrical appliances as an illustration. There is no need for the power plant to supply electricity directly to the lamp. Once the lamp is properly attached by having the plug inserted in the socket, the electricity flows into it. Likewise, we are anointed by being attached to Christ, the anointed One. As believers, we have all received the Spirit in this way. If anyone asks you if you have received the Spirit, you may want to reply, “I have been attached to the anointed One, and daily I receive the Spirit. I am anointed day by day.” Paul realized that he could be one with the faithful God and live Christ because he had been attached to Christ and anointed by God. Because God anointed him by attaching him to Christ, he could be one with Christ and one with the faithful God. To declare such a word is the proper preaching of the full gospel. Praise the Lord, we have been attached to the anointed One! Because we have been joined to the universal anointed One, we have been anointed also. In the universe there is only One who has been anointed by God. This One is Christ, the anointed One. Now we are all in this anointed One. We have been anointed by being attached to Him. Now because we have been attached to the anointed One, we can be one with the God of resurrection and live a life of resurrection
15保罗在林前六章说到成为基督的肢体。成为基督的肢体是甚么意思？这意思是说，我们是受膏者的一部分。阿利路亚，我们都是受膏者的一部分，因为神已经把我们联于祂了！21我要请你们注意，林后一章二十一节的『联于』在原文里是现在式，而『膏了』是完成式。这相当不寻常，指明『膏』发生在『联于』之前。这使我们问这样的问题：我们是在甚么时候受膏的？答案乃是：基督受膏的时候，我们就受膏了。元首受膏的时候，身体也受膏了。诗篇一百三十三篇说明了这一点。浇在亚伦头上的膏油，流到胡须，又流到他的衣襟。照样，头上的膏油也流到身体上。因著基督受膏时我们也受了膏，所以我们甚至在出生以前就受膏了。然而，神乃是在我们的一生中，把我们联于基督。神在今世把我们联起来，但祂早在我们出生以前，基督自己受膏的时候，就膏了我们。我再说，我们是身体上的肢体，与元首同时受了膏。我们若了解这一点，就了解为甚么『联于』和『膏了』这两个动词的时态会有不同。
15In 1 Corinthians 6 Paul speaks of being members of Christ. What does it mean to be a member of Christ? It means that we are part of the anointed One. Hallelujah, we all are part of the anointed One, for God has attached us to Him! I would call your attention to the fact that in verse “attaches” is present tense, whereas “has anointed” is perfect tense. This is quite unusual. It indicates that the anointing took place before the attaching. This should cause us to ask this question: When were we anointed? The answer is that we were anointed when Christ was anointed. When the Head was anointed, the Body was anointed also. Psalm 133 illustrates this. The ointment poured upon Aaron’she ad flowed down to the beard and then to the skirts of his garments. Likewise, the anointing on the Head flows down to the Body. Because we were anointed when Christ was anointed, we were anointed even before we were born. However, it is during our lifetime that God attaches us to Christ. God attaches us in this present age, but He anointed us long before we were born, when Christ Himself was anointed. To repeat, as members of the Body, we were anointed at the same time the Head was anointed. If we understand this, we shall understand why the verbs “attaches” and “has anointed” are in different tenses.
ｃ印和质
c. The Seal and the Pledge
16林后一章二十二节是另一句深奥的话，保罗继续说到神：『祂既印了我们，又赐那灵在我们心里作质。』前节的膏就是印。神既叫我们与基督一同受了膏，也就在基督里印了我们。
16In verse 22, another deep and profound word, Paul goes on to say of God, “Who has also sealed us and given the pledge of the Spirit in our hearts.” The anointing in the preceding verse is the sealing. Since God has anointed us with Christ, He has also sealed us in Him
17我们不该认为印和膏是分开的事。事实上，膏含示印的意思。我们受膏的时候，这个膏就成了印。这样，我们便和别人有所分别。不仅如此，印也使我们有神的形像。譬如，我用橡皮图章和墨水把一种标记盖在纸上，纸张立刻就盖上了印，并有图章的形像。印记就是形像。同样的原则，神膏我们，就是印我们。膏把神圣的素质带到我们里面，正如橡皮图章把墨水的成分印在纸上一样。首先，神膏我们，把祂自己的素质加给我们，然后这膏就用神的素质印我们，使我们成为神的形像。二十二节保罗又说，神赐那灵在我们心里作质。那灵的质就是那灵自己作为凭质。印是标记，标出我们是神的基业，神的产业，是属于神的。质是保证，保证神是属于我们的基业或产业。那灵在我们里面，乃是神在基督里作我们之分的凭质、保证。神把我们联于基督，产生三件事：
17We should not regard the sealing as something separate from the anointing. Actually, anointing implies sealing. As we are under the anointing, the anointing becomes a sealing. In this way we become different from others. Furthermore, the seal causes us to bear the appearance of God. Suppose, for example, that I place a certain mark on a piece of paper with a rubber stamp and ink. Immediately the paper is sealed and bears the image of the stamp. The seal is the image. In the same principle, when God anoints us, the anointing is the sealing. The anointing brings the divine essence into us, just as the rubber stamp applies the element of the ink to the paper. First God through the anointing adds the essence of Himself to us. Then this anointing seals us with the essence of God and makes us the image of God. In verse 22 Paul also says that God has given the pledge of the Spirit in our hearts. The pledge of the Spirit is the Spirit Himself as the pledge. Sealing is a mark that we are God’s inheritance, God’s possession, belonging to God. The pledge is a guarantee that God is our inheritance or heritage belonging to us. The Spirit within us is the pledge, an earnest, of God being our portion in Christ. God’s attaching us to Christ issues in three things
（一） 施膏，将神的元素分赐到我们里面；（二）盖印，使神圣的元素形
first, an anointing that imparts God’s element into us; second, a sealing that forms the divine element
18成一种印记，彰显神的形像；（三）作质，给我们豫尝，作我们对神全享的样品和保证。藉著对施膏的灵这三种经历，连同十字架的经历，基督的职事就产生了。
18into an impression to express God’sim age; and third, a pledging that gives us a foretaste as a sample and guarantee of the full taste of God. Through these experiences of the anointing Spirit, with the experience of the cross, the ministry of Christ is produced.
19这三件事─施膏、盖印、作质─实际上乃是一件事，是一件事的三方面。首先我们受膏，继而盖上印，然后得著质作保证。阿利路亚，我们有素质，有形像，也有保证！这些都是经过了种种过程的神，如今祂就是那灵。那灵是我们藉以受膏的油，也是我们藉以受印的素质；那灵还是质，保证神属于我们，是我们的分。因著我们已经受了膏，盖了印，并得著质，我们就能与信实的神是一，并且活基督。现在我们有资格，而且装备好，能活那不变的基督。根据保罗在二十二节的话，那灵的质乃是在我们心里。那灵是神作我们之分的凭质，对我们乃是豫尝；所以这里说，祂在我们心里。罗马五章五节和加拉太四章六节说到爱；因此说到那灵在我们心里。但罗马八章十六节是说到那灵的工作，因为那节说，那灵同我们的灵见证。我们的心是爱的器官，而我们的灵是工作的器官。
19These three matters—the anointing, the sealing, and the pledging—are actually one. They are one thing with three aspects. First we are anointed, then we are sealed, and then we have the pledge as a guarantee. Hallelujah, we have the essence, the image, and the guarantee! All these are the processed God who is now the Spirit. The Spirit is the oil with which we are anointed, the essence with which we are sealed, and the pledge which guarantees that God belongs to us and that He is our portion. Because we have been anointed and sealed and have received the pledge, we can be one with the faithful God and live Christ. Now we are qualified and equipped to live the unchanging Christ. According to Paul’sword in verse 22, the pledge of the Spirit is in our hearts. The Spirit as the earnest of God being our portion is a foretaste to us; so here it says that He is in our hearts. Romans 5:5 and Galatians 4:6 refer to the matter of love. Hence, these verses speak of the Spirit in our heart. But Romans 8:16 refers to the work of the Spirit, for it says the Spirit witnesses with our spirit. Our heart is a loving organ, but our spirit is a working one