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哥林多后书生命读经 · 第39篇

新约的执事（八）

The Ministers of the New Covenant (8)
1读经：林多后书六章一至十三节。
1Scripture Reading: 2 Cor. 6:1-13
我们的所是和我们的所作
WHAT WE ARE AND WHAT WE DO
2保罗在林后二章十二节至三章十一节论到新约的职事，在三章十二节至七章十六节论到新约的众执事。这卷书信论到新约众执事的一段比论到新约职事的一段长，原因是神关心执事远过于职事。换句话说，神注重你的所是过于你的所作。这意思是说，对祂来说，我们的所是比我们的所作更为重要。今天在基督教和世俗的世界中，多半偏重人所作的过于人所是的。基督徒多半注意工作或职事，却忽略作工之人的所是。他们注意工作和职事过于作工的人和执事。但照圣经来看，神注重我们所是的，过于我们所作的或我们所能作的。祂关心我们是怎样的人，以及我们所过的是怎样的生活。因此，保罗在哥林多后书首先给我们看见新约的职事，然后又给我们看见这超越、美好的职事需要一班有超越生命的超越执事。
2In 2:12—3:11 Paul covers the ministry of the new covenant, and in 3:12—7:16, the ministers of the new covenant. The section in this Epistle on the ministers of the new covenant is much longer than the section on the ministry of the new covenant. The reason for this is that God cares much more for the ministers than He does for the ministry. In other words, God cares more for what we are than for what we do. This means that what we are is much more important to Him than what we do. Today both in the Christian world and the secular world more attention is given to what people do than to what they are. Christians mainly pay their attention to work or ministry, yet neglect the being of the person who does the work. They pay attention to the work and the ministry much more than to the worker and the minister. But according to the Bible, God pays more attention to what we are than to what we do or to what we can do. He cares for the kind of person we are and for the kind of life we live. Therefore, in 2 Corinthians Paul first presents the New Testament ministry. Then he goes on to show that this excellent, marvelous ministry needs excellent ministers with an excellent life
3我们必须对这个事实有深刻的印象，就是神关心我们所是的过于我们所作的。我们所作的，必须以我们所是的来衡量。不仅如此，我们这个人必须与我们的工作相称，也就是说，我们的所是必须与我们的所作相称。我们这个人必须与我们所作的相称。因此，我们这个人与我们的工作是并行的。我们若仅仅注重我们所作的，而不在意作一个对的人，我们所作的就不会有甚么分量。惟有我们所作的与我们
3We need to be deeply impressed by the fact that God cares much more for what we are than for what we do. What we do must be measured by what we are. Furthermore, our being must match our work; that is, what we are must match what we do. Our being must match our doing. Thus, our being and our doing go together. If we care only for what we do and not for being the right kind of person, then what we do will not be very weighty. Our doing will be weighty only when it is matched by what we are in our being
4所是的相称，我们所作的才有分量。
4
5藉著适应一切的生命作工保罗在六章一节说，『而且我们既与神同工，也就劝你们不可徒受祂的恩典。』这里的『而且』指明接续。在五章末段，（16～21，）使徒告诉我们，他们这些新约的执事，为著主的新造，受了和好职事的托付。从六章一节至七章末了，他继续告诉我们，他们如何作工。他们是靠著生命（不是任何恩赐）与神同工，这生命是全丰全足、全然成熟的，能适应一切处境，忍受任何对待，接受各样环境，在各种情形里作工，并把握各种机会，好完成他们的职事。
5WORKING BY AN ALL-FITTING LIFE In 6:1 Paul says, “And working together with Him, we also entreat you that you do not receive the grace of God in vain.” “And” here indicates a continuation. In the last part of chapter five (vv. 16-21) the apostle told us that they, as the ministers of the new covenant, are commissioned with the ministry of reconciliation for the Lord’s new creation. From this verse to the end of chapter seven, he continues by telling us how they work. They work together with God by a life (not by any gift) that is all-sufficient and all-matured, able to fit all situations, able to endure any kind of treatment, to accept any kind of environment, to work under any kind of condition, and to take any kind of opportunity, for the carrying out of their ministry.
6有人读到这里会说，『这话对于同工和执事非常好，但不适合我。我是个平信徒，不是执事。』在主的恢复中没有平信徒，每一个人都是执事、同工，甚至都有潜力、有性能成为使徒。我们曾在别处指出，使徒是所有信徒的模范与榜样。保罗在以弗所三章说，他比众圣徒中最小者还小。再者，保罗这名的意思是『微小』。如果自认为比圣徒中最小者还小的保罗，能成为执事、成为使徒，那么你又如何？我们都有性能成为新约的执事。在这一点上，我们所强调的不该在于我们所作的，而该在于我们所是的。我们的性能主要不是作事的性能，而是所是的性能。我要说，我们在林后六章一节至七章十六节能看见，使徒藉著适应一切的生命与神同工。哥林多后书这一段并不指明他们是藉著一种全足的能力或全然奇妙的恩赐与神同工。但今天的基督徒所注重的，主要的是能力与恩赐。有些人会问：『你有能力么？你晓得某某博士是有能力的布道家么？你有甚么恩赐？哦，某某博士非常有恩赐。』今天的基督徒很少讲到生命或生活。有些人可能没有真正的能力，却假装有能力。譬如，他们可能胆大妄为的祷告：『我奉耶稣大能的名捆绑所有鬼魔。』但最有趣的就是保罗在哥林多后书并没有这样说话。实际2上他很少说到恩赐或能力。在哥林多后书里，恩赐并不是指神奇的恩赐，能力也没有今天基督徒一般所说的含意。你若仔细读完整卷哥林多后书，就会看见保罗所专注的乃是生命。因此我们在六章一节至七章十六节看见，他是靠著适应一切的生命与神同工。成为新约的执事不是靠恩赐或能力，而是在于得著一个能适应各种境遇的生命。当然，六章一至十三节并没有使用『适应一切』这个辞。但你若思考这些经节的内涵，就会看见这些经节是在描述一个必然是适应一切的生命。我们在以后的信息里会看见，保罗在这里题到十八项资格、三组事物和七种人。因此，保罗在各方面都有资格成为新约的执事。
6Some who read this may say, “This is a good word for co-workers and ministers, but it does not apply to me. I am a layman, not a minister.” But in the Lord’s recovery there are no laymen. Everyone is a minister, a co-worker, and even has the potential and the capacity of becoming an apostle. Elsewhere we have pointed out that the apostles are examples and patterns of what all believers should be. In Ephesians 3 Paul says that he is less than the least of all saints. Moreover, the name Paul means “little.” If Paul, who thought of himself as less than the least of all the saints, could be a minister and an apostle, how about you? We all have the capacity to be ministers of the new covenant. Concerning this, our emphasis should not be on what we do, but on what we are. Our capacity is not primarily a capacity for doing but for being. I would say that in 6:1 — 7:16 we can see that the apostles work together with God by an all-fitting life. This portion of 2 Corinthians does not indicate that they work together with God by an all-sufficient power or by an all-wonderful gift. Today’s Christians, however, mainly devote their attention to power and gifts. Some may inquire, “Do you have power? Don’ty ou know that Dr. So - and - so is a powerful preacher? What gifts do you have? Oh, Dr. So-and-so is very gifted.” But among Christians today there is very little talk about life or about living. Those who do not have genuine power may pretend to be powerful. For example, in a presumptuous way they may pray, “In the mighty name of Jesus I bind all the demons!” But it is most interesting that in 2 Corinthians Paul does not talk like this. Actually he says very little about either gifts or power. As used in Corinthians, gift does not refer to miraculous gifts, and power does not have the connotation commonly given by Christians today. If you read carefully through the entire book of 2 Corinthians, you will see that Paul’s concentration i son life. Hence, in 6:1 — 7:16 we see that he worked together with God by an all-fitting life. Being a minister of the New Testament does not depend on gifts or power; rather, it depends on having a life which is able to fit into any kind of situation. To be sure, in 6:1-13 the word all-fitting is not used. But if you consider what is contained in these verses, you will see that they describe a life which certainly is all-fitting. As we shall see in a later message, here Paul mentions eighteen qualifications, three groups of items, and seven kinds of persons. Paul, therefore, was qualified to be a minister of the new covenant in all these ways.
7保罗在六章一至十三节并没有把哲学或心理学这类的事列在各项资格之内。我们若要成为正确的新约执事，就必须要有保罗所题的十八项资格和三组事物，也必须是那七种人。惟有这样，我们才有资格成为神的同工，为著祂新约的职事。保罗在六章一节不是说使徒们彼此同工。不，他乃是说他们与神同工。使徒不仅受神托付，有他们的职事，并且与神一同作工。他们是神的同工。（林前三9。）保罗和他的同工，乃是与神一同作工。
7In 6:1-13 Paul does not list among the qualifications such things as philosophy or psychology. If we would be proper ministers of the new covenant, we must have the eighteen qualifications mentioned by Paul and three groups of items, and we need to be seven kinds of persons. Only in this way can we be qualified to be a co-worker with God for His New Testament ministry. In 6:1 Paul does not say that the apostles work together with one another. No, he says that they were working together with God. The apostles were not only commissioned by God with their ministry, but they also worked together with Him. They were God’s co-workers (1 Cor. 3:9). Paul and his co-workers were working together with God
和好把人带到神里面
RECONCILED INTO GOD
8我们若要正确领会与神同工的意思，就需要回想保罗在林后五章结束时所说的话。保罗说过，神已经把和好的职事托付他，这职事就是叫人与神和好的工作。许多年前，我对于和好的领会非常有限。我所领会的是这样：我们得救以前都是神的仇敌，我们与神之间没有和平。我们与神之间只有仇恨，没有和平。但我们悔改，相信了主耶稣，祂的血就洗净我们的罪，我们就得著神的赦免。结果我们蒙神称义，且与祂和好。我们既是这样与神和好，我们与神之间就不再有仇恨，反倒有和平。这种对于和好的了解，远搆不上新约中和好的完全意义。这不是使徒保罗所尽和好职事的全部意义。
8If we would have a proper understanding of what it means to work together with God, we need to recall what Paul said at the end of chapter five. Paul has already said that he has been commissioned by God with the ministry of reconciliation, that is, with the work of reconciling others to God. Many years ago, I had a very limited understanding of reconciliation. My understanding was that before we were saved, we were enemies of God, and there was no peace between us and God. Instead of peace, we were at enmity with God. But when we repented and believed in the Lord Jesus, His blood washed away our sins, and we received God’s forgiveness. As a result, we were justified by God and reconciled to Him. Having been reconciled to God in this way, there was no longer enmity between us and God. Instead, we had peace with Him. This understanding of reconciliation falls far short of the full meaning of reconciliation in the New Testament. It is not the full significance of reconciliation as ministered by the Apostle Paul
9保罗所尽的和好职事是甚么？我曾经读过几本论到这个主题的书，但并没有一本书指出，和好的职事不仅把罪人带回归神，更是把信徒完全带到神里面。因此，仅仅被带回归神还不彀，我们也必须是在祂里面。
9What is the reconciliation ministered by Paul? I have read a number of books which refer to this subject, but none of them pointed out that the ministry of reconciliation is not merely to bring sinners back to God, but, even the more, to bring believers absolutely into God. Hence, it is not sufficient simply to be brought back to God; we must also be in Him.
10五章的最后一节，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。』根据这一节，我们不仅藉著基督、同著基督、或靠著基督成为神的义；我们乃是在基督里成为神的义。我们从这一节也看见，我们不仅在神面前是义的，我们也成为神的义。成为义的是一回事，成为义又是另一回事。譬如，一件东西可能是金的，但可能不是纯金。我们在基督里能成为神的义，这是何等的奇妙！你有没有把握宣告你是在基督里？我们这些真信徒都能见证，我们是在祂里面。但我们在日常的生活中，是否实际的在基督里面？譬如，你开玩笑的时候是否在基督里？你开玩笑的时候，你确信你是在祂里面么？你必须承认，那时你是在基督以外。这里没有中间立场：我们若不是在基督里面，就是在基督之外。因为我们并不是一直实际的在基督里面，我们需要进一步的和好。我们需要和好，而被带回到基督里面。假设你正处在一种情形，需要排队等候许久。当你在等候时，你可能不太高兴。事实上，你可能很受搅扰。那时你在基督里么？不，你是在基督之外。那么你到底在那里？你是在自己里面。有时候你的光景可能更差，因为你是在肉体里，甚至可能在发脾气。因此，你需要和好的职事把你再一次带回到神里面。
10The last verse of chapter five, verse 21, says, “Him Who did not know sin He made sin on our behalf, that we might become God’s righteousness in Him.” According to this verse, we become the righteousness of God not merely through Christ, with Christ, or by Christ; we become the righteousness of God in Christ. From this verse we also see that we become not only righteous before God; we become the very righteousness of God. To be righteous is one thing, but to become righteousness is something else. For example, a certain thing may be golden, but it may not be pure gold. How wonderful that in Christ we may become the very righteousness of God! Do you have the confidence to declare that you are in Christ? As genuine believers, we can testify that we are in Him. But are we in Christ in a practical way in our daily living? For example, are you in Christ when you are joking? When you make a joke, do you have the assurance that you are in Him? You must admit that you are outside of Christ at such a time. There is no neutral ground: we are either in Christ or outside of Him. Because we are not always in Christ in a practical way, we need further reconciliation. We need to be reconciled back into Christ. Suppose you are in a situation where you must wait in line for a long time. As you are waiting, you may feel not at all happy. In fact, you may be extremely bothered. Are you in Christ at that moment? No, you are outside of Christ. Where, then, are you? You are in yourself. At times your situation may be even worse, for you may be in the flesh, perhaps in your anger. Therefore, you need the ministry of reconciliation to bring you back into God once again
11我不信许多读林后五章的人会懂得，和好就是被带进神里面。你对这一章的和好是这样领会么？无论如何，实际上这就是保罗论到和好的意思。我读林后五章、六章多年，却不晓得六章是五章的延续。保罗在五章告诉我们，他受托付要尽使人与神和好的职事。在六章，保罗正在哥林多人身上完成这个职事。
11I do not believe that many readers of 2 Corinthians 5 have the understanding that reconciliation is to be brought back into God. Was this your understanding of reconciliation in this chapter? Nevertheless, this is actually what Paul means by reconciliation. For years I read chapters five and six of 2 Corinthians without realizing how chapter six is the continuation of chapter five. In 2 Corinthians 5 Paul tells us that he was commissioned with the ministry of reconciling others to God. In chapter six Paul is carrying out this ministry in relation to the Corinthians.
12藉著与神调和而与神是一依照圣经，和好的含意远超过仅仅被带回归神。和好乃是被带到神里面。因此，照圣经来看，把人带到神那里，意思就是把他们带到神里面，使他们完全与神成为一。但是在许多基督教的教导中，与神是一这件事受到误解。照许多基督徒所持守的观念，与神是
12ONE WITH GOD BY BEING MINGLED WITH HIM The biblical understanding of reconciliation includes more than merely being brought back to God. It is to be brought back into Him. Therefore, according to the Bible, to bring others to God means to bring them into God and to make them absolutely one with Him. However, in much Christian teaching the matter of oneness with God is wrongly understood.
13一可以比作妻子与丈夫是一。就著丈夫与妻子而言，有一种团体的一。但在圣经中，与神是一的意思是与祂调和。这就是在神里面，并且让神进到我们里面。圣经中的与神是一，是一种我们进到神里面、神进到我们里面的一。因此，主耶稣说，『你们要住在我里面，我也住在你们里面。』（约十五4。）祂并没有说，『你们要与我同住，我就与你们同住。』有些基督徒竟然反对『藉著与神调和而与神是一』这个合乎圣经的奇妙观念，这是何等可惜！
13According to the concept held by many Christians, to be one with God can be compared to a wife being one with her husband. In the case of a husband and wife, there is a kind of corporate oneness. But in the Bible to be one with God means to be mingled with Him. It is to be in God and to allow God to come into us. Biblical oneness with God is a oneness in which we enter into God and God enters into us. Therefore, the Lord Jesus said, “Abide in Me and I in you” (John 15:4). He did not say, “Abide withMe and I with you.” What a shame that some Christians oppose this wonderful biblical concept of being one with God by being mingled with Him
14被带回到神里面我们一直不断需要和好的职事，就是保罗受托付的职事，直到我们完全与主是一，完全在祂里面，并让祂完全在我们里面。保罗受了托付，要作一个工，把信徒完全且实际的带进神里面。我们一旦看见这一点，便有资格明白林后五章的末段和六章的前段。正如我们已经指出的，六章一节开头的『而且』这个连接词，指明
14BROUGHT BACK INTO GOD Until we are wholly one with the Lord, being in Him and allowing Him to be in us absolutely, we shall continue to need the ministry of reconciliation, the ministry with which Paul was commissioned. Paul was commissioned with the work of bringing the believers into God in a way that was absolute and practical. Once we see this, we are qualified to understand the last part of chapter five and the first part of chapter six. As we have pointed out, the conjunction “and” at the beginning of 6:1 indicates that chapter six is a
15六章是五章末段的接续。
15continuation of the last part of chapter five
16我请求你们不要坚持你们对于和好的老旧、有限的观念。你们可能研读过宗教书籍或属灵书籍，自认为对和好已经有了正确的解释。但我要鼓励你们接受这个对和好全新且更完满的解释，而看见与神和好就是被带进神里面，并且和好的职事就是把人带进神里面的职事。哥林多的信徒中间有许多难处，这一切难处表明，这些信徒并没有完全在神里面。他们在许多特别的事上没有在神里面。他们虽然得救，并从神而生，但他们并没有在祂里面生活。因此，他们在日常生活的许多事上，乃是在神以外。所以，保罗有负担把他们带进神里面。这就是使他们与神和好。
16I urge you not to cling to your old, limited concept of reconciliation. You may have studied religious books or spiritual books and feel that you have the proper interpretation of reconciliation. But I would encourage you to take in this new, fuller understanding of reconciliation and see that to be reconciled is to be brought into God and that the ministry of reconciliation is the ministry of bringing others into God. There were many problems among the believers at Corinth. All those problems were signs that those believers were not absolutely in God. In many particular matters they were not in God. Although they had been saved and born of God, they were not living in Him. For this reason, concerning many items in their daily living, they were outside of God. Therefore, Paul was burdened to bring them into God. This is to reconcile them to God
17与神同工使徒们不仅受托付完成和好的工作，和好的职事，他们也与神同工，把人带进神里面。他们知道，凭著自己他们无法把任何人带进神里面。他们没有这种能力，这种性能。他们需要与神同工。
17WORKING WITH GOD Not only were the apostles commissioned with the work, the ministry, of reconciliation, but in bringing others into God they worked together with God. They knew that by themselves they could not bring anyone into God. They did not have this ability, this capacity. They needed to do this work with God
18已往我们中间有许多人说，我们是为主作工。但你为祂作工时，你是否感觉正在与祂一同作工？为神作工和与神同工，其中有重大的分别。甚至在我们的为人生活中，与一个人同工和仅仅为那人作工也是不同的。让我们用妻子为丈夫煮饭为例：一个妻子可能很愿意为丈夫煮饭，但她不一定愿意与丈夫一同煮。她的丈夫若进到厨房，要与她一同豫备饭食，她可能会说，『让我为你煮这顿饭，你不要闯进厨房里来搅扰我。你坐下休息，等我豫备好你的饭食。』这指明妻子宁愿为丈夫煮饭，而不愿意与丈夫一同煮。在为主作工时，可能也有同样的情形。我们常常喜欢为主作工，但不愿意与祂一同作工。我们的态度甚至可能是要主留在天上，而让我们在地上为祂作工。我们若这样作工，便不能使别人与主和好而进到主里面。由于我们在作工的时候，自己并没有实际的在主里面，我们就不能使人与主和好而进到主里面。我们惟有藉著与主同工，才能使别人与主和好而进到祂里面。与神同工，意即我们是在祂里面。当我们在祂里面时，我们才能把人带到祂里面。惟有在神里面的人，才能把人带到神里面。你若不在祂里面，你就必定不能把任何人带到祂里面。我们与神有多亲近，乃是我们工作果效的度量。我们若远离神，就无法带人亲近祂。我们能把人带到神面前并带到神里面的程度，总是由我们与神的关系来衡量。我们若与神是一，那么，我们就能把人带到我们所在的地方。因此，我们若要把人带到主里面，我们自己就必须先在祂里面。我们越在祂里面，我们就越能使人与主和好而进到主里面。但愿我们对这件事有深刻的印象！
18In the past many of us said that we were working for the Lord. But when you are working for Him, did you have the sense that you were working with Him? There is an important difference between working for God and working with Him. Even in our human living, working with another person is different from simply working for that person. Let us take the example of a wife cooking a meal for her husband. A wife may enjoy cooking for her husband; however, she may not like to cook a meal with her husband. Instead, if her husband were to come into the kitchen and try to prepare the meal with her, she might say, “Please let me cook this meal for you. Don’t come into the kitchen to bother me. Sit down and rest until your food is ready.” This indicates that the wife prefers to cook for her husband, but not with him. The same may be true of working for the Lord. Often we like to work for the Lord, but we do not want to work with Him. Our attitude may even be that the Lord should stay in heaven while we work for Him on earth. If we work in this way, we shall not be able to reconcile others into the Lord. Because we are not in the Lord ourselves in a practical way in our work, we cannot reconcile anyone else into the Lord. Only by working with the Lord can we reconcile others into Him. To work together with God means that we are in Him. When we are in Him, we can bring others into Him. Only a person who is in God can bring others into God. If you are not in Him, you certainly cannot bring anyone else into Him. Our closeness to God is the measure of the result of our work. If we are far away from God, we cannot bring others close to Him. The extent to which we can bring others to God and into God is always measured by where we are with respect to God. If we are those who are one with God, then we can bring others to the very place where we are. Therefore, if we want to bring others into the Lord, we must first be in Him ourselves. The more we are in Him, the more we can reconcile others into Him. May this matter be deeply impressed upon us!
不可徒受神的恩典保罗在林后六章一节下半对哥林多人
NOT RECEIVING THE GRACE OF GOD IN VAIN In the latter part of 6:1 Paul says to the Corinthians
19说，『也就劝你们不可徒受祂的恩典。』这个劝告就是五章二十节所题，使人和好的工作。
19We also entreat you that you do not receive the grace of God in vain.” This entreating is the work of reconciliation, as mentioned in 5:20
20保罗劝哥林多的信徒不可徒受神的恩典。恩典就是复活的基督成了赐生命的灵，在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。这意思是说，恩典就是三一神成了我们的生命和一切。大数的扫罗原是罪人中的罪魁，（提前一15～16，）但因著这恩典竟成了最前面的使徒，比众圣徒格外劳苦。（林前十五10。）神的恩典总是把我们带回归祂。照林后六章一节的上下文看，不徒受神的恩典，意即不留在从神岔开的光景中，乃要被带回归祂。
20Paul entreated the believers at Corinth not to receive the grace of God in vain. Grace is the resurrected Christ becoming the life-giving Spirit to bring the processed God in resurrection into us to be our life and life supply that we may live in resurrection. This means that grace is the Triune God becoming life and everything to us. By this grace Saul of Tarsus, the foremost of sinners (1 Tim. 1:15-16), became the foremost apostle, laboring more abundantly than all the apostles (1 Cor. 15:10). The grace of God always brings us back to Him. According to the context of 6:1, not to receive the grace of God in vain means not to remain in any distraction from God, but to be brought back to Him
21完全得救保罗在六章二节接著说，『因为祂说，「在悦纳时候，我应允了你；在拯救的日子，我济助了你。」看哪，现在正是最可蒙悦纳的时候；看哪，现在正是拯救的日子。』悦纳的时候，指我们与神和好、蒙祂悦纳的时候。照上下文，这节的拯救是指和好。和好实际上就是完全得救。
21FULL SALVATION In 6:2 Paul goes on to say, “For He says, In an acceptable time I listened to you, and in a day of salvation I helped you; behold, now is a well-acceptable time; behold, now is a day of salvation.” The phrase “well-acceptable time” refers to the time of our being reconciled to God, in which He well-accepts us. Salvation in this verse, according to the context, refers to reconciliation. Reconciliation actually is full salvation
22保罗在五章说到和好，在六章说到拯救。因此，六章二节所题到的拯救，实际上是指和好。惟有当我们这些信徒，就是在基督里得救的人，完全与神和好，我们才完全得救。若不到这个程度，我们只有局部的得救，还没有完全的得救。在六章一至十三节，我们看见人完全得救的一幅图画。我们藉著适应一切的生命，证实我们完全得救。在这几节经文里，保罗是一个完全得救之信徒的榜样，是一个活出适应一切之生命的榜样。我们在下一篇信息要来看
22In chapter five Paul speaks of reconciliation, and in chapter six, of salvation. Hence, the salvation mentioned in 6:2 actually refers to reconciliation. Only when we the believers, the saved ones in Christ, have been fully reconciled to God are we fully saved. Until then, we are only partially saved; we have not yet been saved in full. In 6:1-13 we see a picture of a person who has been fully saved. We prove our full salvation by having an all-fitting life. In these verses Paul is a pattern of a believer who has been fully saved, a pattern of one who lives an all-fitting life. In the next message we shall consider the details of this life
23这个生命的细节。
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