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哥林多后书生命读经 · 第46篇

使徒关于供给缺乏圣徒的交通（一）

The Apostle’s Fellowship Concerning the Ministry to the Needy Saints (1)
1读经：哥林多后书八章一至十五节。保罗写哥林多前后书，就像一位慈爱的父亲。他在前书中管教哥林多信徒。作父母的都知道，管教儿女会冒一个险，就是使儿女和他们疏远。父母管教儿女若没有节制，儿女很可能会离家出走。保罗写了哥林多前书以后，很关心哥林多信徒的反应。他对这件事感到不安，甚至有点懊悔，觉得不该写那封书信。他很担心在哥林多的整个召会可能与他疏远了。因著他极深的关切，他切切等候提多快来，把哥林多信徒对他第一封信的反应告诉他。在第二章，保罗灵里不安，因为他没有找到提多。但是从第七章看来，提多已经把好消息带来了。
1Scripture Reading: 2 Cor. 8:1-15 Paul wrote the Epistles of 1 and 2 Corinthians as a loving father. In his first Epistle Paul disciplined the Corinthians. Parents know that in disciplining children we run the risk of alienating them. If a parent disciplines a child without limitation, the child may want to run away from home. After writing 1 Corinthians, Paul was concerned about how the believers at Corinth would react to his discipline. Paul was not at rest about the matter, and he even regretted somewhat writing that Epistle. He was concerned that the entire church in Corinth would be alienated from him. Because of his deep concern, he was eagerly awaiting Titus to bring him news of the response of the Corinthians to his first Epistle. In chapter two Paul did not have rest in his spirit, for he did not find Titus. But we see from chapter seven that Titus came with good news
2保罗的第一封书信曾叫哥林多信徒忧愁，但这忧愁叫他们悔改，以致得救。这得救就是完全的和好。保罗一听到这好消息，就极其喜乐。所以他在林后七章十三节说，『我们因提多的喜乐，就越发更加喜乐。』保罗写第二封书信时，他乃是在这样满了安慰和喜乐的气氛里。所以我们读第七章时，能摸著保罗灵里的感觉，就是对哥林多召会极深的关切。
2Paul’s first Epistle had caused sorrow to the Corinthians, but this sorrow produced repentance unto salvation. That salvation was a full reconciliation. When Paul heard this good news, he was beside himself with joy. As he says in 7:13, “We rejoiced more abundantly over the joy of Titus.” When he wrote his second Epistle, Paul was in such an atmosphere of encouragement and joy. Thus, as we read chapter seven, we can touch the feeling in Paul’s spirit, a feeling of deep concern for the church in Corinth
深切的交通
DEEP FELLOWSHIP
3凡关心召会并事奉主的弟兄姊妹，都该对保罗在七章中的灵有深刻的印象。这里我们看见事奉主正确的态度。我们也看见，古时信徒和使徒之间的交通，不像如今在信徒之间那么肤浅。古时信徒是在使徒的心里，使徒也在信徒的心里。他们众人中间的交通非常的深。他们在这样深的交通里一同生活，以至于他们情愿同死同活。
3All those who would care for the churches or serve the Lord need to be impressed with Paul’s spirit in chapters even. Here we see the proper attitude in serving the Lord. We also see that in ancient times the fellowship between the believers and the apostles was not as shallow as it is among believers today. In ancient times, the believers were in the hearts of the apostles, and the apostles were in the hearts of the believers. The fellowship among them all was very deep. They lived together in such a deep fellowship that they were even willing to die together
4今天在许多基督徒中间的情形，与古时的情形非常不同。他们从一个团体到另一个团体自由往来，没有深切的交通。对他们来说，基督徒团体就像旅馆，是暂时歇脚的地方，人来了，又往别处去。在主的恢复中，我们的交通不该是这样。地方召会不该像汽车旅馆，让人来来去去。我们都是父神家里的人，我们的交通应当是深切的。我们应当在彼此的心里，没有甚么能把我们分开。即使我们受到别人的对付，我们仍要宝爱召会这个家，而绝不离开召会。
4The situation among many Christians today is very different. Christians may travel from group to group without having deep fellowship. For them, a Christian group is like a hotel where people come, stay for a while, and then go elsewhere. Our fellowship in the Lord’s recovery should not be like this. The local churches should not be motels for those traveling from place to place. As members of our Father’s family, our fellowship should be deep. We should be in one another’s hearts, and nothing should be able to separate us from one another. Even if we are disciplined by others, we should still love the church family and never forsake it.
5特别的职事林后八章和九章，是说到使徒关于供给缺乏圣徒的交通。表面看来，这与保罗在六章和七章所说的没有甚么关系。六章、七章是关于保罗和好职事的工作，八章、
5AN EXTRAORDINARY MINISTRY Chapters eight and nine of 2 Corinthians are both on the matter of the apostle’s fellowship concerning the ministry to the needy saints. Apparently this has nothing to do with what Paul has covered in chapters six and seven. In 2 Corinthians 6 and 7 we have Paul’s work
6九章是说到供给缺乏圣徒的职事。若没有六至七章所描述和好的职事，就不可能有八至九章所陈明供给缺乏圣徒的职事。因此，这两章中的职事是前两章和好工作的结果。这意思是说，我们若要合式的供给有需要的圣徒，就必须与神和好，完全被带回归祂。我们必须是活在神里面，与神之间没有间隔的人。记载在八章和
6of reconciliation, and in chapters eight and nine, the ministry to the needy saints. Without the reconciliation described in chapters six and seven, it is not possible to have the ministry to the needy saints presented in chapters eight and nine. Hence, the ministry in these chapters is the issue of the work of reconciliation in the preceding chapters. This means that if we would carry on a proper ministry to the needy saints, we need to be reconciled to God, brought back to Him in full. We need to be those living in God, those who have no separation
7九章中供给缺乏圣徒的职事，是极为特别的。我们若要尽这特别的职事，供给世界别处缺乏的圣徒，就必须有和好的生活，就是与神完全和好的生活。
7between them and God. The ministry to the needy saints recorded in chapters eight and nine is extraordinary. In order to have this extraordinary ministry, a ministry to the needy saints in other parts of the world, we need a reconciled life, a life fully reconciled to God
8在保罗的第二封书信中，他先向哥林多的信徒指出，使徒是神新约的执事，他们受了和好职事的托付，要把神的子民完全带回归神。保罗在六章中就是尽这职事，把受打岔的哥林多信徒完全带回归神。这和好职事的工作成就之后，他就进而与他们交通到，他们该有供给缺乏圣徒的职事。这几章中的顺序很重要。如果八、九章是在这封书信的开头，那就本末倒置了。但这些章节的排列就像楼梯一样。我信保罗在写这封书信的时候，里面的感觉是一步一步往上去的。他必须先作好他和好的职事，把受打岔的信徒带回归神，使他们与神和好，他才能把供给缺乏圣徒的职事向他们陈明。因此，我们不该把这几章圣经看作是分开、孤立的。表面上，八章、九章的主题与六章、七章不一样。事实上在保罗的思想里，这几章是连贯的。
8In his second Epistle, Paul first pointed out to the believers at Corinth that as ministers of the new covenant, the apostles had received the ministry to reconcile God’sp eople fully back to Himself. Then in chapter six Paul carried on this ministry, doing a fine work to reconcile the distracted Corinthians back to God in full. After accomplishing such a work, he went on to fellowship with them that they should have a ministry to supply the needy saints. The sequence in these chapters is important. If chapters eight and nine were at the beginning of this book, they would certainly be out of place. But one chapter follows another like steps in a staircase. I believe that as Paul was writing this Epistle he had the sense that he was taking one step after another. Only after he had done an excellent work to reconcile the distracted saints back to God did he present them with the ministry of caring for the needy saints. Thus, we should not regard these chapters as separated and isolated. Apparently chapters eight and nine are on a different subject from chapters six and seven. Actually in Paul’s thought all these chapters are connected.
9哥林多的信徒因著保罗和好的职事，被带回归神、悔改、并得著更多的拯救。然后到了八章一节，保罗就说，『还有，弟兄们，我们把神在马其顿众召会中所赐的恩典告诉你们。』这里的『还有』，指明一些准备工作已经作好了，当时的气氛和条件，都可以让著者说一些更进一步的话。因此，保罗就说到神在马其顿众召会所赐的恩典。他的目标是要哥林多的信徒在供给缺乏圣徒的事上有分。
9Through Paul’s reconciling work, the saints in Corinth were brought back to God, repented, and received more salvation. Then in 8:1 Paul says, “Furthermore, we make known to you, brothers, the grace of God which has been given to the churches of Macedonia.” The word “furthermore” indicates that certain preparations have been made and that a particular atmosphere and condition exist for the writer to present something further. Thus, Paul goes on to speak of the grace of God bestowed upon the churches of Macedonia. His aim was that the Corinthian believers would participate in supplying the needy saints
来自四方的恩典
A FOURFOLD GRACE
10今天募捐财物以应需要，对基督徒是很平常的。常常有人发出劝捐的信函，鼓励基督徒乐捐。但你若把这些信与保罗在林后八、九章所写的相比较，就会暴露出这些信是无益的，完全没有价值，没有生命，也没有灵。这些信没有别的目的，只是向人要钱。在某种意义上，保罗在这两章中也在谈财物捐献的事。但他处理物质需要的方式，完全是在灵里，且满了生命，与今天基督教组织的作法完全不同。保罗不是仅仅谈到钱的事，他乃是说到神的恩典，满了灵，满了生命。保罗在这几章里所写的，满了属灵的分量。我们仔细读八章一至十五节，就会看见这里所说的恩典是从四方来的：来自神，来自施与的人，来自使徒，并来自基督。因此，我们可以说这是四重的恩典：神的恩典、施与者的恩典、使徒的恩典、基督的恩典。事实上，保罗不是仅仅鼓励捐献，他更是挑旺圣徒要有分于供给缺乏者的职事。我们要在供给缺乏圣徒的职事上有分，就需要这四重的恩典。
10Today it is common for Christians to engage in fund raising to meet the need for material supply. Often, fund-raising letters are sent out to encourage Christians to give. If you compare these fund-raising letters with what Paul has written in 2 Corinthians 8 and 9, those letters will be exposed as being worthless. Compared to what Paul has written, they are altogether lacking in value, life, and spirit. For the most part, they do nothing more than urge others to give money. In a sense, in these chapters Paul is engaged in fund raising. But his way of handling material needs is absolutely in the Spirit and full of life, altogether different from the practice of today’s Christian organizations. Paul does not merely talk about money; he speaks concerning the grace of God in a way that is full of life and the Spirit. Paul’s writing in these chapters has considerable spiritual weight. If we read 8:1-15 carefully, we shall see that grace here involves four parties: God, the giving ones, the apostles, and Christ. Thus, we may speak of a fourfold grace—the grace of God, the grace of the givers, the grace of the apostles, and the grace of Christ. Actually, Paul is not merely raising funds. Much more, he is seeking to stir up the saints to participate in the ministry to the needy ones. In order to participate in such a ministry to supply the needy saints, we need a fourfold grace
神的恩典
the grace of God
11在八章一节，保罗题到神在马其顿众召会所赐的恩典。这恩典就是复活的基督成了赐生命的灵，（林前十五45，）在复活里，把经过过程的神带进我们里面，作我们的生命和生命的供应。实际上，恩典就是三一神自己作了我们的生命和一切。马其顿的信徒靠著这恩典，就是基督复活的生命，胜过短暂不定之财富的霸占，慷慨的供给缺乏的圣徒。五旬节那天，信徒都来在一处，凡物公用。行传二章四十四至四十五节说，『信的人都在一处，凡物公用，并且卖了田产家业，照各人所需用的分给各人。』他们实行凡物公用的生活。这种实行一直继续到行传四章：『那许多信的人，都是一心一魂的，没有人说他的财物有一样是自己的，都是大家公用。』（32。）历世纪以来，许多人都珍赏行传二章和四章这种凡物公用的生活，也想要凡物公用。在中国华北的某一个基督教团体，也曾这样实行。凡加入那个团体的人，都必须自愿放弃个人的私产，凡物公用。但是行传里凡物公用的生活并没有维持多久。甚至早在行传六章，问题就出现了，不久之后，凡物公用的生活中止了。从保罗的书信中我们能看见，行传二章和四章所描述那种凡物公用的生活，已经不再实行了。从保罗的书信中我们看见，正常的基督徒生活不是凡物公用的生活，乃是靠恩典活著的生活。这恩典是从四方来的：从神来的、从基督来的、从使徒来的、从圣徒来的。
11In 8:1 Paul mentions the grace of God given in the churches of Macedonia. This grace is the resurrected Christ becoming the life-giving Spirit (1 Cor. 15:45) to bring the processed God in resurrection into us to be our life and life supply. Grace is actually the Triune God becoming life and everything to us. By this grace the Macedonian believers overcame the usurpation of temporal and uncertain riches and became generous in ministering to the needy saints. On the day of Pentecost the believers put all their possessions together and had all things common. Acts 2:44 and 45 say, “And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.” They practiced what may be called a communal life. This practice continued in Acts 4: “And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common” (v. 32). Throughout the centuries many believers have appreciated the communal life in Acts 2 and 4 and have also tried to have all things common. A certain group in north China practiced this kind of communal life. Anyone who joined that group had to agree to give up his material possessions and have everything in common. However, the communal life in Acts did not last very long. Even as early as chapter six, problems began to arise, and not too long afterward that communal life was discontinued. In the writings of Paul we can see that the communal life described in Acts 2 and 4 was no longer in practice. From Paul’s Epistles we see that the proper Christian living is not a communal living, a living of having all things common; it is a living by grace. This grace comes from four directions; from God, from Christ, from the apostles, and from the saints.
在患难中蒙称许
THE APPROVEDNESS OF AFFLICTION
12保罗说到神在马其顿众召会中所赐的恩典以后，在林后八章二节继续说，『就是在患难中受大试验的时候，他们充盈的喜乐，和极深的贫困，汇溢出丰厚的慷慨。』当时马其顿人正在患难、受苦之中。但这患难对他们是一个试验，试验他们能蒙神多少称许。这就是保罗说他们在患难中受试验的意思。每当我们在患难、困苦中，我们都该领悟是神在试验我们，要验证我们在那里，我们的所是如何。这样在患难、受苦中受试验的结果，就是蒙神称许。我们若能经得起试验，而蒙神称许，结果就是在患难中蒙称许。马其顿的众信徒就是在这种情形里。
12Continuing his word about the grace of God given in the churches of Macedonia, in verse 2 Paul says, “That in much approvedness of affliction the abundance of their joy and the depth of their poverty abounded unto the riches of their liberality.” The Macedonians were in affliction, in suffering. That affliction was a test to them of how much they could be approved by God. This is what Paul means by approvedness in affliction. Whenever we are in affliction or suffering, we should realize that God is testing us to prove where we are and what we are. The result of that testing in affliction, in suffering, is approvedness. If we are able to withstand the test and are approved by God, the result will be the approvedness of affliction. The Macedonians were in that kind of situation.
13喜乐、贫困、丰厚的慷慨在二节，保罗把『充盈的喜乐』和『极深的贫困』联在一起。这是一个很不寻常的组合。马其顿的信徒在极深的贫困中，怎能有充盈的喜乐？然而，马其顿人有贫困，也有喜乐。
13JOY, POVERTY, AND THE RICHES OF LIBERALITY In verse 2 Paul links “the abundance of their joy” and “the depth of their poverty.” This seems to be a very unusual combination. How could the Macedonians be in the depths of poverty and yet have abundance of joy? Nevertheless, the Macedonians had both poverty and joy
14在马其顿人身上，他们充盈的喜乐和极深的贫困，『汇溢出丰厚的慷慨。』在原文，慷慨这辞也用以表示单一、单纯。（见一12，罗十二8。）慷慨就是在给的事上大方、不吝惜。马其顿的信徒虽然很穷，却很慷慨，所以他们有丰厚的慷慨。我们若要慷慨，就必须单一、简单。复杂的人无法慷慨。单一、简单的人就能有丰厚的慷慨。他们一听到圣徒中间有需要，就立刻定意要供给。但是，复杂的人会考虑很多，然后所决定的，远比原来想给的少。这就是不单一，不单纯，不慷慨，也不大方。我们都该在给的事上慷慨、大方；为此，我们需要单一、简单。我年轻的时候，很希奇主耶稣为甚么要犹大管钱袋。主知道犹大是个贼，但主还是让他管钱。我认为主应该让约翰或彼得管钱。但主耶稣是慷慨大方的，不是爱钱的人；祂让犹大管钱袋。主的确是简单、单一、慷慨而大方的。在林后八章三至四节保罗继续说，『我可以见证，他们是按著能力，而且也过了能力，自愿的多方恳求，向我们要求这供给圣徒的恩典和交通。』马其顿人虽然穷，且在患难中，但他们仍自愿慷慨的供给。他们这样作，是藉著神的恩典，藉著作为赐生命之灵、内住在他们里面的复活的基督。这基督就是神的恩典，在信徒里面作工，激励他们胜过财物的霸占，特别是胜过玛门。马其顿人是在极深的贫困中，但恩典在他们里面运行，使他们能胜过玛门和财物，并运用这些财物，以完成神的定旨。
14With the Macedonians the abundance of their joy and the depth of their poverty “abounded unto the riches of their liberality.” The Greek word rendered liberality is also used for singleness and simplicity (see 1:12 and Rom. 12:8). Liberality is generosity in giving. Though the Macedonians were very poor, they were generous. They had the riches of liberality. In order to be generous, we need to be single and simple. A complicated person cannot be generous. Those who are single and simple will have the riches of liberality. When they hear about a need among the saints, they will immediately decide to give something. However, those who are complicated may consider the matter and then decide to give much less than they originally intended. This is not singleness, simplicity, generosity, or liberality. We all should be generous and liberal in our giving. For this, we need to be single and simple. When I was young I wondered why the Lord Jesus allowed Judas to be responsible for the purse. He knew that Judas was a thief, but still let him be in charge of the money. I thought that the Lord should have let John or Peter take care of the purse. But the Lord Jesus, being generous and liberal, not a lover of money, let Judas keep the purse. The Lord certainly was simple, single, generous, and liberal. In 8:3 and 4 Paul goes on to say, “Because according to their power, I testify, and beyond their power, they gave of their own accord, with much entreaty beseeching of us the grace and the fellowship of the ministry to the saints.” Although the Macedonians were poor and in affliction, they gave generously of their own accord, that is, voluntarily. They did this through the grace of God, through the resurrected Christ as the life-giving Spirit indwelling them. This Christ is the grace of God working within the believers and motivating them to overcome the hold of material possessions, in particular, to overcome mammon. The Macedonians were in deep poverty, but the grace moving within them enabled them to overcome mammon and material possessions and to use them for the fulfillment of God’s purpose.
15我们都需要恩典，好胜过财物的霸占。不断的靠恩典供给人，比凡物公用难多了。保罗在林前十六章二节告诉我们，在七日的第一日，要把一定的钱数拿出来储存著。这种不断的供给，是需要恩典的，因为这与我们堕落的人性完全相反。我们若要不断的（不是一次而永远的）供给，就需要神圣的恩典在里面激励我们。我们需要恩典，才能尽这供给的职事，胜过玛门和财物，并使用这些财物来完成神的定旨。
15We need grace to overcome the usurpation of material possessions. To give continually by grace is more difficult than to put all our possessions together and have everything in common. In 1 Corinthians 16 Paul tells us to set aside a certain amount on the first day of every week. This continual giving takes grace, for it is contrary to our fallen, human nature. If we would give continually, not just once for all, we need divine grace to motivate us from within. To have a ministry that overcomes mammon and material possessions and uses them for God’s purpose requires grace
使徒的恩典
THE APOSTLES’ GRACE
16林后八章四节说，『自愿的多方恳求，向我们要求这供给圣徒的恩典和交通。』这里的恩典，原文有恩典、恩赐和恩惠的意思。这里的意思是恩惠。（Vincent，文生。）马其顿的信徒恳求使徒，让他们能在供给缺乏圣徒的这恩典上有分（有交通）。不是人要求他们，乃是他们自己恳求，要在这事上有分。他们认为这是恩典，要使徒准许他们这样有分。马其顿人愿意将物质的东西供给犹太信徒。但是靠他们自己是作不到的。不论在物质上或属灵上，他们都需要使徒。所以他们恳求使徒，让他们在这恩典上有分，给他们这恩典，使他们在这属灵的供给上有分。虽然这个供给与物质的东西有关，但保罗却使其成为属灵的供给。实际上，保罗不是募捐的人。他乃是把属物质的供给变成属灵的，使其满有生命、那灵和建造。马其顿人要这样满有生命的有分于物质的供给，就需要使徒的恩典，使徒的恩惠。没有这恩典，马其顿对缺乏信徒的供给，就只是物质的，不可能是满了生命的属灵供给，也不可能建造基督的身体。
16Verse 4 says, “With much entreaty beseeching of us the grace and the fellowship of the ministry to the saints.” The Greek word for grace, charis, means grace, gift, and favor. Here the meaning is favor Vincent). The Macedonian believers besought of the apostles the favor that they might participate, have fellowship, in the ministry to the needy saints. Instead of the apostles asking the saints to have a share in this matter, the Macedonian believers begged the apostles for such a share. They considered it a favor, a grace, that the apostles would allow them such a share. The Macedonians wanted to give a supply of material things to the Jewish believers. However, in themselves they were not able to do this. Both materially and spiritually they needed the apostles. Therefore, they begged the apostles to let them share in this grace, to give them this grace that they might participate in such a spiritual ministry. Although this ministry was related to material things, Paul made it a spiritual ministry. Actually, Paul was not a fund raiser. He was one who took a ministry of material things and made it a spiritual matter full of life, the Spirit, and building up. In order to participate in a ministry of material things in a way that was full of life, the Macedonians needed the apostle’s grace, the apostle’s favor. Without this, the ministry of the Macedonians to the needy saints would have been only a material one. It could not have been a spiritual ministry full of life for the building up of the Body of Christ
17按照马其顿信徒的感觉，他们认为能在这样供给缺乏圣徒的事上有分，是一种恩典。这样的供给也是在基督身体里的交通。所以，他们恳求使徒给他们恩典，使他们在这事上有分。
17According to their feeling, the Macedonians regarded it as a grace to participate in the ministry to the needy saints. That participation was also a fellowship in the Body of Christ. This was the reason they begged the apostle to give them the grace to participate in it.
18在使徒们的职事下，财物的供给成了属灵的事，满了生命和造就。这与今天的募捐完全不同，那样的募捐没有生命，没有灵，也没有基督身体的建造。我们要使物质的供给成为满有生命和建造的属灵供给，就需要有从神和使徒来的恩典。五节说，『并且他们未照著我们所盼望的，反而凭著神的旨意，先把自己给了主，也给了我们。』这一节经文指明，主要信徒的自己，要他们这个人，远过于他们的所有。马其顿的信徒不但把自己给了主，也给了使徒，在完成他们的职事上，与使徒成为一。这乃是凭著神的旨意。信徒乃是凭著神的旨意，凭著神主宰的作用，先把自己给了主，也给了使徒。
18Under the ministry of the apostles, the giving of material supply became a spiritual matter full of life and edification. This is altogether different from today’s fund raising, which is without life, without spirit, and without the building up of the Body of Christ. In order for our material giving to become a spiritual ministry of life and building, we need grace from God and also from the apostles. Verse 5 says, “And not according as we hoped, but they gave themselves first to the Lord, and to us through the will of God.” This verse indicates that the Lord wants the believers themselves much more than what they have. The Macedonians were given not only to the Lord, but also to the apostles to be one with the apostles in accomplishing their ministry. This was through the will of God. It was through the will of God, through the sovereign divine agent, that the believers gave themselves first to the Lord and to the apostles
施与的恩典
THE GRACE OF GIVING
19保罗在六节继续说，『以致我们劝提多，他怎样开始了，也当照样为你们完成这恩典，像完成其他的事一样。』这里的恩典是指捐献的行动。『像…一样』指明，在这恩典，就是捐献的恩典之外，提多在哥林多的信徒中间，还完成了其他的事。保罗在七节说，『但你们当在这恩典上也充盈满溢，像你们在凡事上，在信心，在言语，在知识，在一切的热诚，并在那出于我们而在你们里面的爱心上，都充盈满溢一样。』保罗在这里说到『那出于我们而在你们里面的爱心』。这指明在信徒里面的爱心，是从使徒注入的。
19In verse 6 Paul continues, “So that we entreated Titus that, even as he began before, so also he would complete in you this grace also.” Grace here denotes the act of giving. The word “also” indicates that besides this grace, the grace of giving, there were other graces completed by Titus among the Macedonian believers. In verse 7 Paul says, “But just as you abound in everything, in faith, and in word, and in knowledge, and in all earnestness, and in the love which is in you from us, see that you may abound in this grace also.” Here Paul speaks of “the love which is in you from us.” This indicates that the love which was in the believers was infused into them from the apostles
20七节中的恩典，是指将物质的东西供给缺乏的圣徒，所表明爱的行动。信徒的这恩典，乃是神的恩典激发他们的结果。在供给圣徒的交通里，使徒说到：神的恩典，赐给并激发马其顿的信徒，使他们能慷慨的供给；使徒的恩典，准许信徒在供给缺乏圣徒的事上有分；信徒的恩典，供给缺乏者物质的东西。这指明信徒把财物献给主，不论是为著甚么目的，都绝对该是恩典的事，而不该是人的策动。
20In verse 7 grace is the act of love shown in the giving of material things to the needy saints. This grace of the believers is the issue of the grace of God motivating them. In the fellowship concerning the ministry to the saints, the apostle refers to the grace of God given to the Macedonian believers to motivate and enable them to give with liberality, the grace of the apostles allowing the believers to participate in the ministry to the needy saints, and the grace of the believers to minister the material things to the needy ones. This indicates that the believers’ offering of material possessions to the Lord for any purpose should be absolutely a matter of grace, not of maneuvering.
21基督的恩典保罗在八至九节接著说，『我说这话，不是命令你们，乃是藉著别人的热诚，也试验你们爱的真实。你们知道我们主耶稣基督的恩典，祂本来富足，却为你们成了贫穷，叫你们因祂的贫穷，可以成为富足。』主耶稣本来富足，却为我们成了贫穷，这对我们乃是恩典。同样的原则，我们为别人的缘故，愿意奉献财物，这对他们也是恩典。
21THE GRACE OF CHRIST In verses 8 and 9 Paul goes on to say, “I am not speaking by way of command, but proving through the earnestness of others the genuineness also of your love; for you know the grace of our Lord Jesus Christ, that, being rich, for your sakes He became poor, in order that you by His poverty might become rich.” It is a grace to us that the Lord Jesus, being rich, became poor for our sakes. In the same principle, it is a grace to others that we would sacrifice our material riches for their sakes
22表面看来，主耶稣成了贫穷，与将财物供给缺乏的圣徒没有甚么关系。事实上，主耶稣若不成为贫穷，我们就不能得著祂作我们的恩典。假如主耶稣没有进到人性里，祂怎能成为我们的生命？祂怎能成为恩典，在我们里面运行、激发、加力并供应，使我们完成对缺乏圣徒的供给？这是不可能的。今天基督能在我们里面作工，是因祂为我们成了贫穷；看见这一点是很重要的。祂为我们成了贫穷，该是我们的榜样。一面，祂是我们里面的生命；另一面，祂是外面的榜样。主在我们里面的生命，乃是那位原是富足，却成为贫穷者的生命。这位是我们的生命，也是我们榜样的基督，乃是我们的恩典。我们需要从主耶稣接受恩典。然后这恩典就能使我们作主耶稣所作的事，就是为别人成了贫穷。即使我们在极贫困之中，我们仍然有一些东西，与缺乏的圣徒分享。我们里面都有这个生命，叫我们能为别人成为贫穷；我们外面也都有可以效法的榜样。让我们接受这恩典。
22Apparently the Lord Jesus becoming poor has nothing to do with the ministry of material supply to needy saints. Actually, if the Lord Jesus had not become poor, we could not have Him as our grace. Suppose the Lord Jesus had never come into humanity. How, then, could He be our life? How could He be the grace working within us, motivating, strengthening, and supplying us to carry on a ministry to the needy saints? This would be impossible. It is crucial for us to realize that Christ can work in us today because He became poor. His becoming poor for our sakes should be an example. On the one hand, He is the life within us; on the other hand, He is the pattern, the example, outwardly. The life of the Lord within us is the life of the One who, being rich, became poor. As such a One who is both our life and our pattern, Christ is grace to us. We need to receive grace from the Lord Jesus. Then this grace will enable us to do what the Lord Jesus did: to become poor for others. Even though we may be in deep poverty, we still have something to share with needy saints. We have the life within to become poor for others, and we have the outward pattern to follow. Let us receive this grace
23生命的供应我们若靠著这样的恩典而给与，我们所给的就会成为别人的恩典。我们给人物质的东西帮助他们，但这些物质的东西却带著属灵的恩典。当我们合式的、在灵里、凭著生命，将物质的东西供给缺乏的圣徒，灵和生命就会随著这样的供给出去。结果，缺乏的圣徒就不仅得到物质的供应，也得著生命的丰富。
23A SUPPLY OF LIFE If we give by such a grace, what we give will become grace to others. We give material things to help them, but these material things are accompanied by a spiritual grace. When we supply needy saints with material things in the proper way, in spirit and with life, life and spirit go with this supply. As a result, the needy ones are supplied not only with material things, but also with the riches of life
24我们在本篇信息已经指出，要有供给缺乏圣徒的职事，就需要从神、从使徒、并从主耶稣基督接受恩典。我们接受了这三重的恩典，就能在恩典里把物质的餽送供给人。我们在供给别人的事上所作的，不仅是供给物质的东西，顾到圣徒的需要，也能成为他们生命的供应。我们乃是这样将属灵的丰富，交通给缺乏的圣徒。今天，在我们中间需要有这样的给与。
24In this message we have pointed out that to have a ministry to needy saints we need to receive grace from God, from the apostles, and from the Lord Jesus Christ. Receiving this threefold grace, we can then supply others with a material gift in grace. Whatever we do in giving to others will not simply be a ministry of material things to take care of the needs of the saints, but will also be a supply of life to them. In this way, we communicate spiritual riches to those needy saints. This kind of giving is needed among us today.
25我们物质的餽送应当是属灵的，满了生命，并能造就圣徒，建造基督的身体。这需要我们在奉献财物给主的时候，有把握我们是在灵里，凭著生命作的，也是为著召会的建造。这种的给与，乃是与神完全和好的结果。惟有与神完全和好的人，才能在把物质的东西供给缺乏圣徒时，也把生命供应给他们，使他们得著属灵的造就，以建造基督的身体。
25Our material gifts should be spiritual, full of life, and able to edify the saints and build up the Body of Christ. This requires that when we give some material things to the Lord, we should have the assurance that we are doing it in spirit, with life, and for the building up of the church. This kind of giving is the issue, the result, of being fully reconciled to God. Only those who have been reconciled to God in full can have a ministry of material things that brings to the needy saints a supply of life for spiritual edification and for the building up of the Body of Christ