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哥林多后书生命读经 · 第41篇

新约的执事（十）

The Ministers of the New Covenant (10)
1读经：哥林多后书六章三至十二节。保罗在林后六章四至七节上半列出新约执事的十八项资格：多方的忍耐、患难、贫困、困苦、鞭打、监禁、扰乱、劳苦、不睡、不食、纯洁、知识、恒忍、恩慈、圣别的灵、无伪的爱、真实的话、和神的大能。保罗从七节下半直到十节，论到三组事物和七种人。现在我们要来看这些事物和人。
1Scripture Reading: 2 Cor. 6:3-13 In 6:4-7a Paul lists eighteen qualifications of ministers of the new covenant: in much endurance, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in pureness, in knowledge, in longsuffering, in kindness, in a holy spirit, in unfeigned love, in the word of truth, and in the power of God. From the middle of verse 7 through 10 Paul speaks of three groups of things and seven kinds of persons. Let us now consider these groups and persons
三组事物藉著在右在左义的兵器
THREE GROUPS Through the Weapons of Righteousness on the Right and on the Left
2保罗在七节说，『藉著在右在左义的兵器。』这指明使徒为著他们的职事而有的生活，乃是在争战中为著神的国争战的生活。义的兵器是用以争战，使我们照著神的义，（太六33，五6，10，20，）与神与人都是对的。右手中的兵器，如剑，是攻击的；左手中的兵器，如盾牌，是防御的。
2In verse 7 Paul says, “Through the weapons of righteousness on the right and on the left.” This indicates that the apostles’ life for their ministry is a life in the battle, fighting for God’skin gdom. Weapons of righteousness are used to fight for being right with God and men according to the righteousness of God (Matt. 6:33; 5:6, 10, 20). Weapons on the right hand, like the sword, are offensive, and those on the left hand, such as the shield, are defensive
藉著荣耀和羞辱
Through Glory and Dishonor
3保罗在林后六章八节上半说，『藉著荣耀和羞辱，藉著恶名和美名。』荣耀来自神和爱神的人，羞辱来自魔鬼和他的跟从者。我们若要成为合式的新约执事，在我们的经历中我们总会受到两种评价。有些人会给我们荣耀，并说我们太好了；有些人会指控我们，说我们可悲又可怜，而把羞辱堆在我们头上。
3In the first part of verse 8 Paul says, “Through glory and dishonor, through evil report and good report.” The glory is from God and those who love Him. The dishonor comes from the Devil and those who follow him. If we would be proper ministers of the new covenant, in our experience we shall always receive two kinds of appraisals. Some will give us glory and say we are excellent; others will accuse us of being miserable and pitiful and will heap dishonor upon us
藉著恶名和美名
through evil report and good report
4恶名来自反对者和逼迫者，（太五11，）美名来自信徒和接受使徒所传、所教之真理的人。这些年来我们的光景就是这样，我们得到恶名，也得到美名。你若总是得到美名，你可能是对主不诚实、不忠信的。你若对主忠信，对召会、对圣徒诚实，你会得到美名，也会得到恶名。
4The evil report comes from the opposers and the persecutors (Matt. 5:11). The good report comes from the believers and those who receive the truth preached and taught by the apostles. Through the years this has been our situation. We have received both evil reports and good reports. If you always receive only a good report, probably you are not honest and faithful to the Lord. If you are faithful to the Lord and honest with the church and the saints, you will receive evil reports as well as good reports.
七种人似乎是迷惑人的，却是真诚的
SEVEN KINDS OF PERSONS As Deceivers, Yet True
5保罗在林后六章八节下半说，『似乎是迷惑人的，却是真诚的。』使徒们在犹太教徒以及其他宗教徒和哲学的人眼中，似乎是迷惑人的，但在爱神真理的人眼中，却是真诚的。主耶稣在马太十章十六节说，『所以你们要灵巧像蛇，纯真像鸽子。』也许人会控告我们是蛇，是迷惑人的；然而我们应当纯真、诚实像鸽子。我们都需要学习灵巧像蛇，否则我们不会『似乎是迷惑人的』。这就是有蛇的形状，却没有蛇的毒性。我们应当学习灵巧像蛇，就是有蛇的外表，却没有蛇的实际。让别人说我们是迷惑人的，说我们是蛇。然而我们实际上是真诚的，因为我们里面没有蛇毒。
5Toward the end of verse 8 Paul says, “As deceivers and yet true.” It was as if the apostles were deceivers in the eyes of the Judaizers and those of other religions and philosophies, but they were true in the eyes of those who loved the truth of God. In Matthew 10:16 the Lord Jesus says, “Become therefore prudent as serpents and guileless as doves.” Others may accuse us of being serpents, deceivers; yet we should be as guileless, honest, as doves. We all need to learn to be as prudent as serpents. Otherwise, we shall not be “as deceivers.” This is to have the form of a serpent without the poisonous nature of a serpent. We should learn to be prudent as serpents, that is, as serpents in appearance but not in actuality. Let others say of us that we are deceivers, that we are serpents. Nevertheless, we are actually true, for there is no serpentine poison in us
似乎不为人所知，却是人所共知的
As Unknown and Well Known
6保罗在林后六章九节说，『似乎不为人所知，却是人所共知的。』使徒们在不显扬自己的一面，似乎不为人所知；但在见证神真理的一面，却是人所共知的。我们也应该不宣传自己，不显扬自己；就这一面说，我们不为人所知。因此，别人不知道我们。但我们同时可能是人所共知的，因为我们见证神的真理。我们首先应当是不为人所知的，然后才是人所共知的。不要宣传自己来得名，总要忠信的向人见证神的真理。
6In verse 9 Paul says, “As unknown and well known.” The apostles were as unknown in that they did not display themselves. But they were well known in the way of bearing witness to the truth of God. We also should be unknown in the sense that we do not advertise ourselves or make a display of ourselves. As a result, others do not know us. However, at the same time we may be well known because we testify the truth of God. First we should be unknown and then well known. Do not get a name by advertising yourself, but be faithful always to testify God’st ruth to others
7似乎在死，看哪，我们却活著使徒们在受逼迫时，似乎在死；（一～10，四11，林前十五31；）但在主的复活里，却是活著的。（林后四
7As Dying, and Behold, We Live The apostles were as dying in suffering persecutions (1:8-10; 4:11; 1 Cor. 15:31). But they were living in the 8 Lord’s resurrection (2 Cor. 4:10-11). We also should
810～11。）我们应当也是那些被置于死地，天天死，并在复活里活著的人。似乎受管教，却不被治死保罗在六章九节又说，『似乎受管教，却不被治死。』按反对者肤浅的认识，使徒似乎是受管教；但在神主宰的看顾下，却不被治死。当我们在受苦时，那些眼光肤浅的人会说，『这些人遭神惩罚。他们若不是受神惩罚，为甚么受这么多苦？』虽然如此，我们在受苦时，仍然在神主宰的看顾之下，而不被治死。因此，我们虽然受苦，却是活著。似乎忧愁，却常常喜乐
8be those who are put to death, those who are as dying, and also those who are living in resurrection. As Being Disciplined, and Not Being Put to Death In verse 9 Paul also says, “As being disciplined and not being put to death.” In the superficial realization of the opposers, it was as if the apostles were disciplined. But in the sovereign care of the Lord, they were not being put to death. As we are suffering, those with a very superficial view of things may say, “These people are under God’s punishment. If they are not being punished by God, why would they suffer so much?” Nevertheless, at the very time we are suffering, we are still under the Lord’ss ove reign care and are not put to death. Thus, we are suffering, and yet we live. As Made Sorrowful, Yet Always Rejoicing
9使徒们因著众召会消极的光景，（十一28，）似乎忧愁；但在基督彀用的恩典和复活的生命里，（十二9～10，）却常常喜乐。
9The apostles were as made sorrowful by the negative conditions of the churches (11:28). Yet they were always rejoicing in the sufficient grace and resurrection life of Christ (12:9-10
10似乎贫穷，却叫许多人富足保罗在六章十节也说到使徒们『似乎贫穷，却叫许多人富足』。他们在物质上，似乎贫穷；但在属灵的丰富上，却叫许多人富足。（弗三8。）似乎一无所有，却拥有万有末了保罗在林后六章十节说，『似乎
10As Poor, Yet Enriching Many In verse 10 Paul also speaks of the apostles “as poor yet enriching many.” They were as poor in material things, yet enriching many in spiritual riches (Eph. 3:8). As Having Nothing, and Possessing All Things Finally, in verse 10, Paul says, “As having nothing
11一无所有，却拥有万有。』他们在人这面，似乎一无所有；但在神圣的经纶里，却拥有万有。
11and possessing all things.” They were as having nothing in a human way, but possessing all things in the divine economy
12我们必须问自己，我们是不是这些经节所描述的七种人。我们也该查对自己，有没有前面十八项的资格和三组的事物。在这些经节里，论到十八项资格，是用『在…上』或『以…』；论到三组事物，是用『藉著…』；论到七种人，是用『似乎…』。关于七种人，我们应当似乎是迷惑人的，却是真诚的；似乎不为人所知，却是人所共知的；似乎在死，却活著；似乎受管教，却不被治死；似乎忧愁，却常常喜乐；似乎贫穷，却叫许多人富足；似乎一无所有，却拥有万有。一面，我们应当似乎是迷惑人的，似乎不为人所知，似乎在死，似乎受管教，似乎忧愁，似乎贫穷，似乎一无所有。另一面，我们应当是真诚的，是人所共知的，是活著的，是不被治死的，是常常喜乐的，是叫许多人富足的，是拥有万有的。我们不该仅仅自己在属灵上是丰富的，也该使别人富足。不仅如此，我们应当至少是天使所共知的。
12We need to ask ourselves if we are the seven kinds of persons described in these verses. We should also check with ourselves concerning the first eighteen qualifications and concerning the three groups of things. What we have in these verses is eighteen “ins,” three “throughs,” and seven “as’s.” Regarding the seven kinds of persons, we should be as deceivers and yet true, as unknown and well known, as dying and yet living, as disciplined and yet not being put to death, as sorrowful yet always rejoicing, as poor yet enriching others, and as having nothing and possessing all things. On the one hand, we should seem to be as deceivers, as unknown, as dying, as disciplined, as made sorrowful, as poor, and as having nothing. On the other hand, we should be true, well known, living, not put to death, always rejoicing, enriching many, and possessing all things. Not only should we be rich in spiritual things, but we should also make others rich. Furthermore, we should be well known at least to the angels.
WITH AN OPENED MOUTH AND
向信徒口是张开的，心是宽宏的
AN ENLARGED HEART TOWARD THE BELIEVERS
13保罗在十一节接著说，『哥林多人哪，我们的口向你们是张开的，我们的心是宽宏的。』使徒如此全然成熟、适应一切，如三至十节所描述的，向著信徒他们的口是张开的，他们的心是宽宏的。使徒有宽宏的心，能容纳所有的信徒，不论他们的光景如何；使徒也有张开的口，率直的向所有的信徒指出他们误入歧途的真实光景。要将误入歧途、被岔开的信徒带回与神和好，需要这样的敞开与宽宏。保罗在十二节继续说，『在我们里面，你们并不受限制，你们乃是限制在自己的心肠里。』哥林多的信徒像小孩子，（13，）他们的心肠向著使徒是受限制的、小气的。小孩子的情感都是非常狭窄，很容易被纠正他们的人所得罪。这里的『心肠』，或作，『里面的各部分』，与七章十五节者同。同一个字用于腓立比一章八节：『神可为我作见证，我在基督耶稣的心肠里，怎样切切的想念你们众人。』原文这字表征里面的情感，指柔细的怜悯和同情。
13In verse 11 Paul goes on to say, “Our mouth is opened to you, Corinthians, our heart has been enlarged.” The apostles, so all-matured and all-fitting, as depicted in verses 3 through 10, are opened in their mouth and enlarged in their heart to the believers. With an enlarged heart they are able to embrace all believers regardless of their condition, and with an opened mouth they are free to speak to all believers frankly concerning the real situation into which they have been misled. This kind of openness and enlargement is needed to reconcile, to bring back, to God the misled or distracted believers. In verse 12 Paul continues, “You are not straitened in us, but you are straitened in your inward parts.” The Corinthian believers, being childish (v. 13), were straitened, contracted, in their inward parts toward the apostles. Children are very narrow in their inward affection and easily offended by those who correct them. Literally, the Greek word rendered “inward parts” here is bowels. It is the same word as affections in 7:15. The same word is used in Philippians 1:8: “For God is my witness, how I long after you all in the inward parts of Christ Jesus.” This Greek word signifies inward affection, then tender mercy and sympathy
14保罗在林后六章十三节向哥林多人发出呼吁：『但你们也要宽宏，作同样的报答，我像对孩子说的。』使徒要哥林多信徒，以同样宽宏的心报答他，在爱里接纳他。保罗在十三节用了『孩子』这辞，指明使徒认为哥林多的信徒是小孩子。不仅如此，这也指明使徒在对付他们时，像父亲对孩子说话。保罗在这一节里，要求哥林多人宽宏。宽宏需要生命的长大和成熟，这是哥林多的信徒所缺的。（林前三1，6，十四20。）使徒在他们身上劳苦，好补上这缺欠。照著林后五章末了接下来的经文看，因生命长大成熟而宽宏，相当于与神完全和好。使徒这样写，是要完成他使信徒和好的职事；他们与神和好，不过是在半路上。
14In 2 Corinthians 6:13 Paul issues an appeal to the Corinthians: “Now for a recompense in kind, I speak as to children, you also be enlarged.” The apostle wanted the Corinthian believers to return him a recompense of the same kind of enlarged heart, that they may take him in their inward affection. Paul’su se of the word children in verse 13 indicates that the Corinthian believers were childish, in the apostle’s consideration. Furthermore, it indicates that the apostle in dealing with them spoke as a father to his children. In this verse Paul urges the Corinthians to be enlarged. To be enlarged requires growth and maturity in life. This is what the Corinthian believers lacked (1 Cor. 3:1, 6; 14:20). The apostle was laboring upon them to make up the shortage. To be enlarged by growing and maturing in life is equivalent to being fully reconciled to God, according to the context continuing from the end of chapter five. Writing in this way, the apostle was carrying out his ministry of reconciling the believers, who were but halfway in being reconciled to God.
15六章三至十三节给我们看见完全得救的意义。我们在这些经节中有一个经历完全救恩之人的榜样。我们乃是藉著有适应一切的生命，证明自己已经完全得救。因此，完全救恩的榜样，就是适应一切生命的榜样。我们不该认为六章三至十三节所描述适应一切的生命，仅仅是说到像保罗这样的人。不，每一位信徒都有可能成为新约的执事。一个完全得救的人，的确就是一个有了适应一切之生命的新约执事。这意思是说，你既是新约的信徒，如果还不能彀作新约的执事，你就还没有完全得救。我们如果完全得救，并且有适应一切的生命，那么，任何光景、任何环境都适合我们将生命供应给人。我们乃是藉著完全得救，而彀资格成为新约的执事。
15Second Corinthians 6:3-13 shows us what it means to be fully saved. In these verses we have a pattern of one who has experienced full salvation. We prove that we have been fully saved by having an all-fitting life. Thus, the pattern of full salvation is the pattern of an all-fitting life. We should not think that the all-fitting life described in 6:3-13 is only for someone like Paul. No, every believer has the possibility of becoming a minister of the New Testament. Everyone who has been fully saved is surely a minister of the new covenant with an all-fitting life. This means that if, as a New Testament believer, you are not an adequate minister of the new covenant, you have not yet been fully saved. If we have been fully saved and have an all-fitting life, then any situation or circumstance is right for us to minister life to others. It is by being fully saved that we become qualified to be ministers of the New Testament.
16我们绝不该认为这些经节所列出的一切资格，仅仅是为著保罗，或是为著某些新约的执事，而不是为著我们。保罗是所有信徒该有之所是的榜样。保罗所有的，也是我们今天所需要的。我们都该是有适应一切生命的人。我们若要有适应一切的生命，就需要有宽宏的心，就是能容纳神所有儿女的心。不仅使徒和长老该有这样的心，每一位在基督里的信徒都该有宽大的心。我们的心若在今世不能宽宏得合式，主就要在来世扩大我们。等我们进入新耶路撒冷的时候，必定会有宽宏的心。至少我们在那时候能说，『保罗弟兄，我如今和你一样。你有宽宏的心，我也有这样的心。』但我们希望不必等到来世才是心宽宏的，今天就宽宏是更好的。这些信息的目标是要扩大我们，而不是要我们成为伟大的人物。我曾看见几位有名望的人心胸非常狭窄。他们被人看作伟人，但他们的心却相当狭小。我宁愿人小心大，有宽宏的心，容纳每一位在基督里的信徒。只要我们有十八项『在…上』或『以』的资格，三项『藉著』和七项『似乎』的资格，我们就真是被扩大了。十八项『在…上』或『以』的资格可以分为九对：多方的忍耐和患难，贫困和困苦，鞭打和监禁，扰乱和劳苦，不睡和不食，纯洁和知识，恒忍和恩慈，圣别的灵和无伪的爱，真实的话和神的大能。我们已经指出，恒忍和恩慈并行。当我们忍受苦难的时候，我们需要待人以恩慈。照样，扰乱与劳苦并行。表面上这二者不是一对，实际上却是一对。我们从经历中知道，我们为主劳苦会激起反对，而反对又产生扰乱。圣别的灵和无伪的爱又是一对。当我们有了圣别的灵，我们也就有无伪的爱。最终，真实的话和神的大能并行。
16We should never think that all the qualifications in these verses are only for Paul or for certain other new covenant ministers, and not for us. Paul is a pattern of what all believers should be. What Paul had is also what we need today. We all should be those with an all-fitting life. If we would have an all-fitting life, we need an enlarged heart, a heart to embrace all of God’sp eople. Not only the apostles and the elders should have such a heart, but every believer in Christ should have a large heart. If we cannot be properly enlarged in this age, the Lord will enlarge us in the next age. Certainly by the time we enter into the New Jerusalem we shall have an enlarged heart. At least by then we shall be able to say, “Brother Paul, I am now the same as you are. You have an enlarged heart, and I also have such a heart.” However, I hope that we shall not wait until the next age to be enlarged. It is much better to be enlarged today. The goal of these messages is to enlarge us. The goal is not that we become great persons. I have seen a number of well-known men whose hearts were very narrow. They were considered great men, but their hearts were small. I prefer to be a small person with a big heart, with an enlarged heart to embrace every believer in Christ. As long as we have the eighteen qualifications with in,” the three with “through,” and the seven with “as,” we have truly been enlarged. The eighteen with “in” can be arranged in nine pairs: in much endurance and in affliction, in necessities and in distresses, in stripes and in imprisonments, in tumults and in labors, in watchings and in fastings, in pureness and in knowledge, in longsuffering and in kindness, in a holy spirit and in unfeigned love, in the word of truth and in the power of God. We have pointed out that longsuffering and kindness go together. As we are suffering, we need to be kind to others. Likewise, tumults and labors go together. Apparently these are not a pair; actually they form a pair. From experience we know that our labor for the Lord will stir up opposition, and this opposition results in tumults. A holy spirit and unfeigned love are also a pair. When we have a holy spirit, we also have unfeigned love. Finally, the word of truth and the power of God go together
17保罗先列出忍耐和患难，而把真实的话与神的大能列在末后，这是很有意义的。我们可能会把这两项放在前面作头，保罗却把牠们放在末后作尾。保罗在这里是在强调适应一切的生命，一个适应每种光景、又不使人绊跌的生命。他在这里对真实的话与神的大能并没有多说。保罗这位新约的执事，有一种生命是能帮助别人，而不使别人绊跌的。这种生命能适应任何的光景。我们要成为这种人，就需要好好被扩大，以致我们有这九对十八项的资格，再加上几项『藉著』与『似乎』。『藉著』与『似乎』的资格也是成对的。有三对『藉著』：藉著在右在左义的兵器，藉著荣耀和羞辱，藉著恶名和美名。又有七对『似乎』：似乎是迷惑人的，却是真诚的；似乎不为人所知，却是人所共知的；似乎在死，却是活著；似乎受管教，却不被治死；似乎忧愁，却常常喜乐；似乎贫穷，却叫许多人富足；似乎一无所有，却拥有万有。凡有『在…上』或『以』、『藉著』和『似乎』这些资格的人，已经被扩大，并有了适应一切的生命，成为合式的新约执事。
17It is significant that in Paul’s listing endurance and affliction come first, and the word of truth and the power of God come last. Probably we would make these the first, the head, but Paul makes them last, the tail. Here Paul is emphasizing an all-fitting life, a life that fits into every situation and does not cause others to stumble. He does not have much to say here concerning the word of truth and the power of God. As a minister of the new covenant, Paul had a life that helped others instead of causing them to stumble. It was a life that could fit into any situation. To be this kind of person, we need to be greatly enlarged, to the extent that we have the eighteen qualifications in nine pairs and those with “through” and “as” in addition. The qualifications with “through” and “as” are also arranged in pairs. There are three pairs with “through”: through glory and dishonor, through evil report and good report, through weapons of righteousness on the right hand and on the left. There are seven pairs with as”: as deceivers and yet true, as unknown and well known, as dying and yet living, as being disciplined and not being put to death, as made sorrowful yet always rejoicing, as poor yet enriching many, and as having nothing and possessing all things. Those who have all these qualifications with “in,” “through,” and as” have been enlarged and have an all-fitting life to be proper ministers of the new covenant