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哥林多后书生命读经 · 第34篇

耶稣的治死

The Putting to Death of Jesus
1与里面之人的更新（二）读经：哥林多后书四章十至十八节。保罗在林后四章十节说，『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。』保罗在这节经文说到『耶稣的治死』。他在这里为甚么用这个辞？我们要回答这个问题，就需要再来看耶稣是谁。
1and the Renewing of the Inward Man (2) Scripture Reading: 2 Cor. 4:10-18 In 4:10 Paul says, “Always bearing about in the body the putting to death of Jesus, that the life also of Jesus might be manifested in our body.” In this verse Paul speaks of “the putting to death of Jesus.” Why does he use this expression here? To answer this question, we need to consider once again who Jesus is
2耶稣这人的起源、源头是神。耶稣是神成了肉体，是神在童女的腹中成孕。在外面，耶稣是人；但在里面，耶稣乃是神。因此，耶稣并不简单。这个拿撒勒人是一位奇妙的人物。当祂在地上的时候，外面看来祂各方面都是低微的。祂生在马槽里，长在人所藐视的拿撒勒城一个穷木匠家里。但是耶稣里面是荣耀的，因为至高的神在祂里面。外面看来，耶稣是个卑微的人；但祂里面是至高的神。耶稣真是奇妙。
2The origin, the source, of the man Jesus is God. Jesus is God incarnate, God conceived in a virgin’s womb. Outwardly, Jesus is a man, but inwardly He is God. Thus, Jesus is not simple. This Nazarene is a wonderful person. When He was on earth, outwardly He was lowly in every respect. He was born in a manger, and He grew up in the home of a poor carpenter in the despised town of Nazareth. Nevertheless, inwardly Jesus was glorious, for the most high God was in Him. Outwardly Jesus was a lowly man; inwardly He was the most high God. Truly Jesus is wonderful
耶稣的死
THE DEATH OF JESUS
3现在我们必须来看耶稣的死这件事。许多基督徒题到基督的死，但他们所领会的只限于救赎。照他们的观念，耶稣的死只是为著救赎。他们常常引用这节经文：『看哪，神的羔羊，除去世人之罪的！』（约一29。）基督的死是为著救赎，这完全是对的。我们和别的基督徒同样相信这个事实，而且有过之而无不及。然而，救赎只是基督之死的一方面，祂的死还有其他许多方面。我们在林后四章所看见的，不是救赎这一面，也不是分赐生命这一面，乃是毁坏、销毁这一面。根据这一章圣经，耶稣的死是为了叫我们外面的人销毁、磨损。为这缘故，保罗在十六节说，『外面的人虽然在毁坏。』耶稣这人虽然是神成了肉体，是神成为人，但甚至祂外面的人也需要被销毁。按外面的情形看，主耶稣是卑微的。但从属灵一面看，主耶稣不是一个无关轻重的人。相反的，耶稣等于整个旧造。当祂钉十字架时，不仅是一个拿撒勒人死在十字架上。当耶稣被钉十字架时，整个旧造，包括我们在内，也都钉了十字架。主耶稣不仅为了成功救赎而死，更是为了完成神永远的定旨而死。
3Now we must go on to see something concerning the death of Jesus. When many Christians mention the death of Christ, their understanding is limited to redemption. According to their concept, the death of Jesus was only for redemption. Often they quote the verse which says, “Behold, the Lamb of God Who takes away the sin of the world!” (John 1:29). It is absolutely true that the death of Christ was for redemption. We believe this just as much as other Christians do, if not more. However, redemption is just one aspect of Christ’s death. His death also has many other aspects. In 2 Corinthians 4 we see the aspect not of redemption and not of the imparting of life, but of destroying, consuming. According to this chapter, the death of Jesus is for the consuming, the wearing out, of our outward man. For this reason, Paul says in 4:16 that “our outward man is decaying.” Although the man Jesus was God incarnate, God becoming a man, it was necessary even for His outward man to be consumed. According to the outward condition, the Lord Jesus was lowly. But in a spiritual sense, the Lord Jesus was not an insignificant man. On the contrary, Jesus equaled the entire old creation. When He was crucified, it was not only a man from Nazareth who died on the cross. When Jesus was crucified, the entire old creation, including all of us, was crucified also. The Lord Jesus died for the fulfillment of God’s eternal purpose, not merely for the accomplishment of redemption.
4神永远定旨的第一个目标，就是要了结旧造。主耶稣是神成为人，成了旧造的一部分。主耶稣不是藉著成为肉体成了在新造里的人。相反的，祂藉著成为肉体，成了一个在旧造里的人，一个需要被销毁的人。主耶稣三十岁的时候出来尽职事。在祂尽职事的三年半里，祂一直被治死。祂是个三十岁的成人，不断在杀死的过程中。我们不要以为耶稣只有在物质的十字架上那六个小时被钉死；不，祂至少有三年半，是天天被钉十字架。祂每天过著钉十字架的生活。主耶稣天天被钉十字架。有时候祂的母亲钉祂十字架；有的时候是彼得或别的门徒钉祂十字架。就连门徒对耶稣的爱，也把祂钉了十字架。譬如，彼得越是爱主耶稣，就越把祂钉了十字架。因此，耶稣实际上被罗马人钉十字架以前，已经一再被祂的母亲、祂的兄弟、和祂的门徒钉了十字架。约翰七章有一个例子，是主被祂的兄弟钉了十字架。
4The first goal in God’s eternal purpose is to terminate the old creation. The Lord Jesus, as God becoming man, was part of the old creation. It was not through incarnation that He became a man in the new creation. Rather, through incarnation He became a man in the old creation, a man who needed to be consumed. At the age of thirty the Lord Jesus came forth to minister. During the three and a half years of His ministry, He was constantly being put to death. As a mature man of thirty, He was continually under the process of killing. Do not think that Jesus was crucified only for the six hours He was on a material cross. No, for at least three and a half years He was crucified daily. Every day He lived a crucified life. The Lord Jesus was nailed to the cross daily. Sometimes He was crucified by His mother. Other times He was crucified by Peter or some other disciple. Jesus was nailed to the cross even by His disciples’ love. For example, the more Peter loved the Lord Jesus, the more he crucified Him. Thus, before He was literally crucified by the Romans, Jesus had been repeatedly crucified by His mother, His brothers, and His disciples. In John 7 we have an example of the Lord’s being crucified by His brothers
5事实上，在主耶稣尽职事的三年半期间，祂主要的不是天天活，乃是天天死。祂过的是钉十字架的生活。这就是保罗所说『耶稣的治死』的意思。这样的钉十字架是缓慢的、逐渐的、持续不断的。现在我们能明白，主耶稣不是只在物质的十字架上那六个小时才被钉十字架，祂至少有三年半之久是不断、逐渐、缓慢的被钉十字架。用保罗的话说，这种逐渐的钉十字架，就是耶稣的治死。
5Actually, during the three and a half years of His ministry the Lord Jesus was not mainly living—He was dying. He was living a crucified life. This is what Paul means by the putting to death of Jesus. It is a slow, gradual, and continual crucifixion. Now we can understand that the Lord Jesus was crucified not only during the six hours He was on a literal cross. For at least three and a half years, He was crucified continually, gradually, and slowly. In the words of Paul, this gradual crucifixion is the putting to death of Jesus
天天死
DYING DAILY
6使徒们受主指派作祂的跟从者。他们受指派不是作大工，乃是过一种生活。因此，他们不是跟从一位外表伟大的基督，好完成一项工作。他们乃是要跟从耶稣这个人，过这微小的人所过的生活。这不是一种受人欢迎的生活，这是一种遭人拒绝的生活，也是一直被钉十字架、被治死的生活。耶稣过这种生活，跟从祂的使徒们也过这种生活。所以保罗才说，身体上常带著耶稣的治死。
6The apostles were appointed by the Lord to be His followers. They were appointed by Him not to do a great work, but to live a certain kind of life. Therefore, they were not to accomplish a work by following a Christ who was great outwardly. They were to follow the man Jesus to live the life of this small man. This is not a life that is welcomed; it is a life that is rejected, a life that is always crucified, always put to death. Jesus lived this kind of life, and His followers, the apostles, did also. This is the reason Paul says that they were always bearing about in the body the putting to death of Jesus.
7跟从拿撒勒的耶稣乃是被杀死，而不是成就伟大的工作。再者，刹那之间为主殉道相当容易，但是逐渐、缓慢、不断的被杀死，却非常困难。逐渐被治死，比一时殉道更受苦。主耶稣至少有三年半之久是逐渐被治死的。这也是保罗很长一段时间的经历。他不论去那里，都在他的身体上经历耶稣的治死。他在林前十五章三十一节题到这事时说，『我是天天死。』在这里保罗的意思是说，『实际上我不是天天活，乃是天天死。我是在经历缓慢、逐渐、持续不断的杀死。』这种持续不断的杀死，就是保罗所说耶稣的治死。
7To follow Jesus of Nazareth is to be killed; it is not to accomplish a great work. Moreover, to be martyred in an instant is rather easy. But to be killed gradually, slowly, and constantly is extremely difficult. To die gradually involves more suffering than being martyred instantly. For at least three and a half years the Lord Jesus was gradually put to death. This was also Paul’s experience for an extended period of time. Wherever he went, he experienced in his body the putting to death of Jesus. Referring to this in 1 Corinthians 15:31 he says, “Daily I die.” Here Paul seems to be saying, “Instead of living, I am actually dying day by day. I am undergoing a slow, gradual, and continual killing.” This continual killing is what Paul means by the putting to death of Jesus
外面的人销毁
THE CONSUMING OF THE OUTWARD MAN
8耶稣的治死乃是为著要销毁我们里面的旧造。当神的儿子耶稣成为人的时候，祂有表征旧造的外在部分，也有表征永远之神的内里部分。外面的部分被销毁、治死；里面的部分却兴起来、复活了。主耶稣是这样，使徒们是这样，所有的信徒也都是这样。我们藉著天然的出生，成为旧造的人，又藉著重生成了新造的人。我们这些重生的人，仍有表征旧造的外面部分。这一部分需要销毁、除去、磨损。但我们同时有表征永远之神的内里部分。这部分应当发展、复活并更新。耶稣的治死与外面的人有关，外面的人需要销毁。我们这些真信徒都有一个部分，保罗描述为外面的人。这个外面的人渐渐毁坏、消耗、磨损。外面的人这样的磨损，就是耶稣的治死。因此，耶稣的治死实际上是外面的人销毁的同义辞。我们在主的恢复里一直在经历耶稣的治死，好叫外面的人销毁。我们一直在经历杀死的过程，也就是外面的人被治死的过程。
8The putting to death of Jesus is for consuming the old creation in us. When Jesus, the Son of God, became a man, He had both an outward part signifying the old creation and an inward part signifying the everlasting God. The outward part was consumed, put to death, but the inward part was raised up, resurrected. This was true of the Lord Jesus, it was true of the apostles, and it is also true of all the believers. Through our natural birth we became persons of the old creation, and through regeneration we have become persons of the new creation. As regenerated ones, we still have an outward part signifying the old creation. This part needs to be consumed, done away, worn out. But at the same time we have an inward part signifying the everlasting God. This part should be developed, resurrected, and renewed. The putting to death of Jesus is related to the outward man, which needs to be consumed. As genuine believers, we all have a part of our being which Paul describes as the outward man. This outward man is decaying; it is being consumed, being wasted away, being worn out. This wearing out of the outward man is the putting to death of Jesus. Hence, the putting to death of Jesus is actually a synonym for the consuming of the outward man. In the Lord’s recovery we are experiencing the putting to death of Jesus for the consuming of the outward man. We are undergoing a process of killing, a process of putting to death the outward man.
9假设有一位青年弟兄非常聪明。在许多基督徒的团体中，这样聪明的青年人会受人赞赏，甚至被人高举。然而，在主恢复里的召会生活中，他不会被人尊崇，反而会经历耶稣的治死。在主的恢复里，一个人越聪明，被钉十字架似乎也越多。这个钉十字架的工作，通常是主藉著我们周围的人，特别是我们家庭生活里的人完成的。譬如，一个青年姊妹进入召会生活以前，她的丈夫也许很少为难她。现在她来到主的恢复里，她的丈夫好像很叫她为难。这位姊妹不该责怪自己的丈夫。宝座上全能的主乃是使用这位姊妹的丈夫，来销毁她的旧造，她外面的人。主好像派给他一项任务，要他执行把妻子钉十字架的工作。这位姊妹也许会流泪，向主呼求，告诉主说，她受不了。然而，这种钉十字架的工作还要接踵而来，并且是多而又多，这位姊妹需要有所准备。主会用祂的丈夫钉入一根钉子，而祂会用召会中的弟兄姊妹，甚至用长老们，钉入更多钉子。这位姊妹也许会说，『我与丈夫、与召会相处的这种光景，叫我受不了。长老们为甚么这样难为我？』原因是主用各种不同的人，要把这位姊妹钉十字架，也就是销毁她外面的人。有些圣徒与当地召会处得不愉快，就想搬到别的地方去。因为有圣徒钉他们十字架、治死他们，所以他们想去另一处召会，以为那里的光景会不一样。事实上，如果他们搬家是要逃避耶稣的治死，那么他们在另一个地方经历耶稣的治死也许会更多。
9Suppose a certain young brother is very intelligent. In many Christian groups such an intelligent young man might be admired and even exalted. However, in the church life in the Lord’s recovery, instead of being enthroned, he will experience the putting to death of Jesus. In the recovery it seems that the smarter a person is, the more he is nailed to the cross. This crucifying work is often accomplished by the Lord through those around us, particularly those in our family life. For example, before a young sister came into the church life, it may have been seldom that her husband gave her a difficult time. Now that she is in the recovery, it seems that her husband is quite difficult. This sister should not blame her husband. The almighty Lord on the throne is using this sister’s husband to consume her old creation, her outward man. It seems that the Lord has given him the assignment of carrying out the work of nailing his wife to the cross. The sister may weep and cry out to the Lord, telling Him that she cannot bear this. However, there will be much more of this crucifying work to come, and the sister needs to be ready for it. The Lord may use her husband to drive in one nail, but He may use the brothers and sisters, even the elders, in the church, to drive in many more nails. Then the sister may say, “I cannot tolerate the situation with my husband or with the church. Why are the elders giving me such a difficult time?” The reason is that the Lord is using different persons to nail this sister to the cross, that is, to consume her outward man. When some saints are not happy with the church in their locality, they may want to move elsewhere. Because the saints are nailing them to the cross, putting them to death, they would like to go to a church where they think the situation would be different. Actually, if they move for the purpose of avoiding the putting to death of Jesus, they may experience even more of this in a different locality
10你如果与一个地方的召会过不去，这指明你在任何地方的召会都会过不去。你不要从一个地方搬到另一个地方，只要留在原来的地方，让圣徒们把你治死罢。
10If you are not able to get through with the church in one locality, this indicates that you cannot get through in any local church. Instead of moving from one place to another, simply stay where you are and allow the saints to put you to death.
11不仅如此，你为著处境哀哭，就指明你还没有钉十字架。死了的人是不会流泪的。你如果还为著被销毁的经历哀哭，就指明你需要更多耶稣的治死。要留在原来的地方，直等到你完全被钉死。
11Furthermore, weeping over your situation is an indication that you have not yet been crucified. A dead person sheds no tears. If you are still crying about the experience of being consumed, this indicates that you need more of the putting to death of Jesus. Remain where you are until you have been fully crucified.
我们的目的地─复活
OUR DESTINATION—RESURRECTION
12有些人听到关于耶稣的治死这样的话，也许会说，『哦，我们这些在主恢复里的人，我们的定命太可怕了！我们要一直被钉十字架、被销毁、被治死。』我们的定命也许是耶稣的治死，但这不是我们的目的地。我们的目的地乃是复活。不愿意钉十字架的人会受苦，但愿意被钉十字架的人会经历喜乐。他们要在复活里欢乐。保罗在林后四章十四节说得很清楚，我们的目的地是复活：『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。』保罗在这里并没有说与耶稣一同埋葬，或与耶稣一同钉十字架；他乃是说与耶稣一同复活。这是得胜的宣告，指明我们的目的地乃是复活。在主恢复里的召会生活好像是祭坛，是宰杀之地。事实上，召会生活是在复活里的享受。从你愿意被钉十字架的时候开始，你就会有这种在复活里的欢乐。你会为著已往拒绝被钉十字架而感到懊悔。你会对自己说，『我从前如果肯接受更多的钉死，今天我会更为喜乐！』我们的目的地既是复活，就不该因著被治死而哀哭。反之，我们应当凭刚强的灵，在复活里欢乐。
12When some hear this word concerning the putting to death of Jesus, they may say, “Oh, what a terrible destiny is ours in the Lord’s recovery! We are being crucified, consumed, put to death.” The putting to death of Jesus may be our destiny, but it is not our destination. Our destination is resurrection. Those who are not willing to be crucified may suffer. But those who are willing to be crucified will experience joy. They will rejoice in resurrection. In 4:14 Paul makes it clear that our destination is resurrection: “Knowing that He Who raised the Lord Jesus will raise us also with Jesus, and will present us with you.” Here Paul does not speak of being buried with Jesus or crucified with Jesus, but of being raised, resurrected, with Jesus. This is a victorious declaration. It indicates that our destination is resurrection. The church life in the Lord’s recovery may seem to be an altar, a place of slaughter. Actually the church life is an enjoyment in resurrection. From the very moment you become willing to be crucified, you may have this rejoicing in resurrection. Then you may regret the fact that in the past you refused to be nailed to the cross. You may say to yourself, “If I had been willing to receive more nails, how much more joy I would have today!” Since our destination is resurrection, we should not weep because we are being put to death. Instead, with a strong spirit we should rejoice in resurrection
信心的灵
THE SPIRIT OF FAITH
13十三节说，『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。』这里的灵是调和的灵，就是神圣的灵与人重生之灵的调和。阿福德（Alford）和文生（Vincent）解释这节经文时，都说到调和的灵，但他们说得不甚明确。阿福德说，『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。』阿福德一面说到圣灵，另一面又指明属人的成分也包括在内，这是人的性质一辞所表明的。事实上，阿福德是指著人的灵说的。文生说，『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。』文生的说明比阿福德进步。机能一辞比性质一辞好。不仅如此，文生说到圣灵与人的某
13Second Corinthians 4:13 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 spirit here is the mingled spirit, the divine Spirit mingled with the regenerated human spirit. In their comments on this verse, both Alford and Vincent spoke concerning the mingled spirit, but their speaking was somewhat vague. Alford said, “Not distinctly the Holy Spirit,—but still not merely a human disposition: the indwelling Holy Spirit penetrates and characterizes the whole renewed man.” On the one hand, Alford speaks of the Holy Spirit. On the other hand, he indicates that something human, signified by the word disposition, is also involved. Actually, what Alford was referring to was the human spirit. Vincent says, “Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both.” Vincent’s remarks are an improvement upon those of Alford. The word faculty is certainly an improvement over disposition. Furthermore, Vincent speaks of a blending of the
14一种特殊机能搀调在一起。这种搀调实际上就是圣灵与我们人灵的调和。
14Spirit with a particular human faculty. This blending is actually the mingling of the Holy Spirit with our human spirit
15今天我们有更清楚、更明确的发表。我们不需要用性质或机能这两个辞来描述十三节信心的灵，因为我们知道这灵是我们的灵与圣灵的调和。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，（诗一一六10，）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。
15Today we have a more clear and definite utterance. We do not need to use the word disposition or faculty to describe the spirit of faith in 4:13, for we know that this spirit is our spirit mingled with the Holy Spirit. We must exercise such a spirit to believe and speak, as the psalmist did (Psa. 116:10), 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