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哥林多后书生命读经 · 第5篇

新约的职事（一）

The Ministry of the New Covenant (1)
1读经：哥林多后书二章十二至十七节。保罗写了引言（林后一1～二11）之后，就来到新约的职事。（二～三11。）职事与外在、神奇的恩赐绝对不同。一九四○年，倪弟兄释放哥林多后书的信息时，非常强调哥林多前书与后书之间的不同。他指出前书是对付外在、神奇的恩赐，特别是对付说方言。倪弟兄用巴兰的驴子说人话的例子，指出这是真正神奇的恩赐。驴子忽然得了说人话的能力，的确是一个神迹。倪弟兄说，恩赐是在突然之间就能得到的，然而要产生一个职事，却至少需要二十年。
1Scripture Reading: 2 Cor. 2:12-17 After the introduction (1:1 — 2:11), Paul comes to the ministry of the new covenant (2:12 — 3:11). The ministry is absolutely different from the outward, 12 miraculous gifts. In 1940, while giving messages on 2 Corinthians, Brother Nee strongly emphasized the difference between 1 and 2 Corinthians. He pointed out that the first book deals with the outward, miraculous gifts, especially tongue - speaking. Brother Nee used the illustration of Balaam’s donkey speaking a human language, pointing out that that was a genuine miraculous gift. It certainly was a miracle for a donkey suddenly to receive the ability to speak a human language. Brother Nee went on to say that a gift can be received in a sudden way. However, he pointed out that it may take twenty years to produce a ministry.
2论到职事，倪弟兄说，基督必须编织到我们里面。这意思是说，基督必须构成到我们里面。职事是在于构成。我们必须以基督所是、所完成、所达到并所得著的为构成。基督已经得著了宝座、荣耀、以及至高的权能。基督也有所达到的，祂所达到的乃是祂所完成、所成就之事的结果。今天基督所是、所完成、所得著并所达到的，都在赐生命的灵里。这意思是说，赐生命的灵乃是基督在这四件事上的具体化身。包罗万有的灵就是基督所是、所完成、所得著并所达到的具体化身。这包罗万有的灵乃是包罗万有的饮料，其中有许多的成分。我们曾多次指出，包罗万有的灵是由出埃及三十章的膏油所豫表的。这膏油是用油和四种不同的香料─没药、香肉桂、菖蒲、桂皮─调和而成的。这膏油描绘出包罗万有、赐生命的灵。这灵现今构成到我们里面，结果乃是经过过程之神与蒙救赎之人的构成。这样以包罗万有之灵所构成的信徒，就成为基督的执事，他的工作和事奉就是新约中的职事。
2In speaking concerning the ministry, Brother Nee said that Christ must be woven into our being. This means that Christ must be constituted into us. The ministry is a matter of constitution. We need to be constituted with what Christ is, with what He has done, with what He has attained, and with what He has obtained. Christ has obtained the throne, the glory, and the highest power. Christ also has certain attainments. His attainments are the result of what He has accomplished and achieved. Today what Christ is, what He has done, what He has obtained, and what He has attained are all in the life- giving Spirit. This means that the life - giving Spirit is the embodiment of Christ in these four matters. The all- inclusive Spirit is the embodiment of what Christ is, of what Christ has done, of what Christ has obtained, and of what Christ has attained. This all-inclusive Spirit is an all-inclusive drink, a drink that has many ingredients. As we have pointed out a number of times, the all - inclusive Spirit is typified by the ointment in Exodus 30. This ointment is composed of oil compounded with four different kinds of spices: myrrh, cinnamon, calamus, and cassia. This ointment portrays the all- inclusive life - giving Spirit. This Spirit is now being constituted into us. The result is a constitution of the processed God with redeemed human beings. A believer who is so constituted with this all-inclusive Spirit will become a minister of Christ, and his work and service will be the ministry in the New Testament.
3新约中的职事乃是独一的，新约只有一个职事。保罗和彼得都有分于这职事，所有的使徒也都有分于新约中的这职事。这独一的职事就是新约的职事。这样的职事不是由祷告和禁食得来的；这样得来的是恩赐，不是职事。职事乃是由包罗万有、赐生命之灵的构成所产生出来的结果。基督连同祂一切的所是、所有，以及所得著、所达到的，必须构成到神所拣选、所救赎之人的每一部分里面。这是得著职事惟一的路。我的负担不仅是要传福音或教导人圣经。我的负担乃是要实行这新约的职事，帮助那些诚心寻求主并顾念祂心头愿望的人，能有分于这职事。这就是保罗在哥林多后书所论到的职事，特别是在第三章，他多次用到职事这辞。保罗将这职事和旧约的职事相比较，新约的职事远胜于旧约的职事。新约的职事不仅是生命的事，更是在生命里并出于生命的构成。因此，这职事需要时间来长大成熟。一九四三年，我患了肺病，濒临死亡。我感谢主，祂为著祂自己和祂的职事宽容了我，保守了我。倪弟兄过去常告诉我们，主要得著一个由祂所构成的人需要许多年日，所以我们必须好好顾到我们的健康。这意思是说，我们该好好保重身体，免得早死。如果我们真属灵，就要学习怎样好好保重身体、注意健康，好得著长寿。
3The ministry in the New Testament is unique. The New Testament has just one ministry. Both Paul and Peter had a part of this ministry. All the apostles shared in the one ministry in the New Testament. This unique ministry is the ministry of the new covenant. Such a ministry is not gained by prayer and fasting. Anything received in that way would be a gift, not a ministry. The ministry is brought forth as a result of being constituted of the all-inclusive life-giving Spirit. Christ, with all that He is, has, and has obtained and attained, must be constituted into the fiber, into the very being, of God’s chosen and redeemed people. This is the only way to have a ministry. My burden is not simply to preach the gospel or teach the Bible. My burden is to carry out this New Testament ministry and to help those who sincerely seek the Lord and care for the desire of His heart to have a share in this ministry. This is the ministry Paul talks about in 2 Corinthians, especially in chapter three, where the word ministry is used a number of times. Paul compared this ministry to that of the old covenant. The ministry of the new covenant is far superior to that of the old covenant. The new covenant ministry is not only a matter of life; it is a constitution in life and of life. Therefore, this ministry takes time to grow and mature. In 1943 I contracted tuberculosis and came very close to death. I thank the Lord that, for Himself and for His ministry, He spared me and has kept me. Brother Nee used to tell us that because it takes years for the Lord to gain one who has been constituted of Himself, we need to take care of our health in a proper way. This means that we should do everything possible to prevent a nearly death. If we are truly spiritual, we shall learn how to take care of our health in order to have a long life.
4要长大，要为三一神所构成，几年的工夫是不彀的。多年来我经历了许多事，我能作见证，一个人至少必须到了六十岁，这个构成才能达到成熟。然而，人要在六十岁以前成熟，他就该在二十岁以前得救。四十几岁才得救的人，也许无法在六十岁以前达到神圣构成上的成熟。我们在基督徒生活的头二十年，必须学习一些事。然后我们需要再花二十年，让赐生命的灵来构成。
4It takes more than a few years to grow and be constituted of the Triune God. As one who has passed through many things over the years, I can testify that a person needs to be at least sixty years of age before this constitution reaches maturity. However, for this to take place in a person by the age of sixty, he should be saved before the age of twenty. One who is saved in his forties probably cannot be matured in the divine constitution by the age of sixty. During the first twenty years of our Christian life, we need to learn certain matters. Then we need another twenty years to be constituted of the life-giving Spirit
5青年人听见需要这么长的时间才能构成新约的执事，也许会感到失望。青年人，我鼓励你们不要因著需要花二十年学习，又需要花二十年被构成，而感到灰心。我们是论到最高的生命，神圣的生命，构成到我们属人的生命里，当然这是需要时间的。即使就人天然的生命而论，也没有在四十岁以前就长大成熟的。我对于四十岁出头的总统，的确没有信心。我们作每一件事，都需要经验，甚至开车也是这样。我们开车的年日越久，就越有经验，也越老练。我不相信六十岁以下的人已经长大成熟，而能作总统或一国的元首。这是一个例子，说出生命长大是需要时间的。
5When the young people hear this word about how long it takes to be constituted into a minister of the new covenant, they may be disappointed. Young people, I encourage you not to be discouraged by the fact that it may take twenty years to learn things and another twenty years to be constituted. We are dealing with the highest life, the divine life, constituted into our human life. Surely this requires time. Even in the natural human life, a man is not adequately matured by the age of forty. I certainly would not have confidence in a president who is only forty years old. In everything we do, we need experience. This is true even in driving a car. The more years we drive a car, the more experienced we become, and the more skillful. I do not believe that a person under sixty years of age is mature enough to be fully adequate as a president or head of state. This is an illustration of the fact that life needs time to grow.
6我们中间需要更多成熟的人，我盼望在要来的年日里，主的恢复中有许许多多为父的。在我们中间有这些为父的、成熟的人，乃是一个祝福。他们在我们中间，就是莫大的祝福。我再说，职事是无法在短时间内形成的。我很喜乐，一九四三年我由倪弟兄那里听见了论到职事的话。大约二十年后，主才差遣我到美国这个国家来。现在我们豫备好来看林后二章十二至十七节，这些经文是新约职事这段话的引言。一章一节至二章十一节是整卷哥林多后书的引言。但二章十二至十七节是论到职事这一段的引言。在论到职事的这一段之后，有很长的一段话论到新约的执事。（三12～七16。）
6There is the need of more among us who are matured. I hope that in the years to come there will be a number of fathers in the Lord’s recovery. It is a blessing to have such fathers, such matured ones, among us. Their very presence among us is a great blessing. I say again, the ministry cannot be formed in a short time. I am happy that I heard such a word concerning the ministry from Brother Nee in 1940. Approximately twenty years later, the Lord sent me to this country. Now we are ready to consider 2:12-17, some verses which are the introduction to the section on the ministry of the new covenant. Chapter 1:1—2:11 is the introduction to the entire book of 2 Corinthians. But 2:12-17 is the introduction to the section on the ministry. Following this section, we have a long section concerning the ministers of the new covenant (3:12—7:16
壹 新约职事的得胜与功效
I. ITS TRIUMPH AND EFFECT
一 关切召会远过于关切传福音
A. Caring for the Church More Than for the Gospel
7保罗用一种很切身、很亲密的方式来介绍职事，他一点不讲道理。保罗在二章十二节不是说，『引言我已经写完了，现在我要告诉你们一些关乎职事的道理。』相反的，保罗说，『再者，我从前为基督的福音到了特罗亚，藉著主也有门向我开了，那时没有找到我的弟兄提多，我灵里不安，便辞别那里的人，往马其顿去了。』（二12～13。）除了十至十一节所说的以外，使徒又告诉哥林多的信徒，他对他们的关切。虽然在特罗亚有门向他开了，且是藉著主开的，但他在那里因没有找到提多，就灵里不安；他切望见到提多，要知道他第一封书信在哥林多信徒中间的果效。于是他离开那里，往马其顿去，（13，）切望能见到提多，好得著消息，因他极其疼爱他们。他关切召会，远过于关切传福音。
7Paul introduces the ministry in a very personal, intimate way, in a way that is not at all doctrinal. In 2:1 2 Paul does not say, “I have finished my introduction. Now I want to give you some doctrine concerning our ministry.” On the contrary, Paul says, “Furthermore, when I came to Troas for the gospel of Christ, a door also being opened to me in the Lord, I had no relief in my spirit when I did not find Titus my brother; but taking my leave of them, I went forth into Macedonia” (2:12-13). In addition to what he has mentioned in verses 10 and 11, the apostle furthermore tells the Corinthian believers of his concern for them. Although a door was opened to him in Troas, even in the Lord, not of human effort, he had no relief in his spirit when he did not find Titus there. He was anxious to meet Titus to receive information concerning the effect of his first Epistle among them. Therefore, he left Troas and went forth to Macedonia (v. 13), being anxious to meet Titus for the information because of his great affection for them. His concern for the church was much more than that for the preaching of the gospel.
8保罗是个在他的灵里生活行动的人，如林前十六章十八节所指明的。有门藉著主向他开了。保罗特意插入『藉著主』这个辞，指明他不是藉著天然的技巧或策略开了门。门是主开的，不是凭人的努力开的。但即使有门藉著主开了，保罗还是灵里不安。门是主开的是个事实，但保罗留在那里却灵里不安，这怎么能讲得通？好像很矛盾。在我们答覆这个问题以前，我盼望强调，保罗灵里不安的原因乃是他没有找到提多。他所关切的，主要还不是传福音，而是找到提多，好知道哥林多人中间的光景。保罗等候提多来告诉他，哥林多的信徒对他第一封书信的反应如何。因此，保罗往马其顿去了。这封书信是保罗第三次出外尽职，于以弗所居留之后，在马其顿写的。（林后八1，徒二十1。）我们已经看见主开了门，而保罗离开了那个敞开的门。好像他不是随著主的开门而往前，而是随著灵的平安往前。这里我们找到关乎敞开的门和灵里的平安这个问题的答案。当主在外面为你作一些事情，而你里面的灵却不安，你要顺从那一个？是顺从外面的环境，还是顺从灵里的感觉？保罗是顺从他灵里的感觉。有时候主会同时作两件事：在外面开启一些事，但在里面又不给你平安的感觉。这就把你留在一种局面中，需要你在外面的环境和里面的感觉之间有所选择。如果你在这样的环境中操练你的灵，顾到你的灵，你就真属灵了。这意思是说，如果你顺从里面的感觉，而不顺从外面开启的环境，你就真是属灵的人了。在这些经文里，保罗的情形便是如此，他随从灵里的平安，往马其顿去，为要从提多得知哥林多信徒的消息。二庆祝基督得胜的
8Paul was one who lived and acted in his spirit, as indicated in 1 Corinthians 16:18. A door had been opened to him in the Lord. Paul deliberately inserted the phrase “in the Lord” to indicate that he did not open the door through any kind of natural skill or maneuvering. The door was opened by the Lord, not by human effort. But even though a door had been opened in the Lord, Paul had no relief in his spirit. How can we reconcile the fact that the door was open by the Lord and yet Paul did not have the relief in his spirit to remain there? This seems contradictory. Before we answer this question, I wish to emphasize that the reason Paul did not have relief was that he had not yet found Titus. His concern was not mainly for the preaching of the gospel; it was to find Titus in order to know the situation among the Corinthians. Paul was waiting for Titus to give him a report concerning how the believers at Corinth had responded to his first Epistle. Therefore, Paul went forth into Macedonia. This Epistle was written in Macedonia after his stay in Ephesus on the third journey of his ministry (8:1; Acts 20:1). We have seen that the Lord opened the door, but Paul left that open door. It seems that he did not go along with the Lord’s opening of the door, but only went along with what gave relief to his spirit. Here we find the answer to the question concerning the open door and the relief in the spirit. When you have something done by the Lord outwardly, but inwardly your spirit is not at rest, which will you follow, the outward situation or the sense in your spirit? Paul followed the sense in his spirit. Sometimes the Lord will do two things at once: He will open up something outwardly, but inwardly He will not give you a feeling of relief. This leaves you in a position of needing to choose between the outward circumstance and the inward feeling. If in this kind of situation you exercise your spirit to take care of the spirit, you are truly spiritual. This means that if you obey the inner feeling and do not go along with the outward open situation, you are a truly spiritual person. This was the case with Paul in these verses. He went along with what gave relief to his spirit, departing into Macedonia in order to gain information from Titus regarding the believers at Corinth. B. A Triumphal Procession for the Celebration
凯旋行列
of Christ’s Victory
9保罗在林后二章十四节说，『感谢神，祂常在基督里，在凯旋的行列中帅领我们，并藉著我们在各处显扬那因认识基督而有的香气。』关于这节，康尼拜尔（Conybeare）这样说，『这里所用的动词，意在凯旋的行列中，帅领一个作俘虏的人；整个辞句，意为神在胜过基督仇敌的凯旋中，帅领俘虏…庆祝祂胜了仇敌；保罗（从前是福音的一大敌人）就是一个列在这凯旋行列中的俘虏，但（同时藉著隐喻上特有的转变）他又是一个带著香的人，在行列前进时撒香（在这些场合里总是这样作）。当行列到了罗马神殿时，有些被征服的仇敌要被处死；对他们而言，香的气味是死的香气叫他们死；对其余留下的人而言，是活的香气叫他们活。』同样的隐喻也用于歌罗西二章十五节。神总是以这样凯旋的方式，帅领使徒尽他们的职事。这里的『我们』指在基督凯旋的行列中，被征服、掳获的俘虏，庆祝并有分于基督的凯旋。使徒们就是这样的俘虏；他们在为著基督尽职时，作基督的俘虏而有的行动，乃是神对基督胜过祂仇敌的庆祝。在哥林多后书第二段，从二章十二节至七章十六节，使徒说到他自己和他同工的职事。首先他把他们的职事比作基督得胜的庆祝。他们为著基督尽职的行动，就像一队凯旋的行列，在神帅领下从一处到另一处。他和他的同工都是基督的俘虏，带著基督馨香的香，显出祂凯旋的荣耀。他们已被基督征服，成了祂凯旋行列中的俘虏，从一处到另一处，散放基督的馨香之气。这就是他们为著基督而有的职事。
9In verse 14 Paul says, “But thanks be to God, Who always leads us in triumph in the Christ, and manifests through us the savor of the knowledge of Him in every place.” Concerning this verse, Conybeare has this to say: “The verb here used means to lead a man as a captive in a triumphal procession; the full phrase means, to lead captive in a triumph over the enemies of Christ....God is celebrating His triumph over His enemies; Paul (who had been so great an opponent of the gospel) is a captive following in the train of the triumphal procession, yet (at the same time, by a characteristic change of metaphor) an incense- bearer, scattering incense (which was always done on these occasions) as the procession moves on. Some of the conquered enemies were put to death when the procession reached the Capitol; to them the smell of the incense was an odor of death unto death; to the rest who were spared, an odor of life unto life.” The same metaphor is used in Colossians 2:15. God always leads the apostles in such a triumphant way in their ministry. The word “us” here refers to the conquered captives in the train of Christ’s triumph, celebrating and participating in Christ’s triumph. The apostles are such captives; their move as captives of Christ in their ministry for Him is God’s celebration of Christ’s victory over His enemies. In the second section of this Epistle, from 2:12 through 7:16, the apostle speaks about his ministry and that of his co-workers. He first likens their ministry to a celebration of Christ’s victory. Their move in their ministry for Christ is like a triumphal procession from one place to another under God’s leading. Paul and his co-workers were Christ’s captives, bearing the fragrant incense of Christ for His triumphant glory. They had been conquered by Christ and had become His captives in the train of His triumph, scattering the fragrance of Christ from place to place. This was their ministry for Him
10保罗在二章十四节指明，他是基督的俘虏。他曾经抵挡属天的大元帅基督，但最终他被击败、被征服、被掳获了，而成为基督的俘虏。大数的扫罗抵挡基督，抵挡神的经纶，并抵挡众召会。但是当他正抵挡的时候，在往大马色的路上，他被基督击败、征服了。那时候主耶稣告诉他不要踢犁棒，就是不要抵挡祂。主耶稣似乎对扫罗这么说，『你在作甚么？为甚么踢犁棒？你岂不知道，我很容易就能征服你么？我只需要动动我的小指头，你就会被击败、被征服、被掳获了。』大数的扫罗被掳获以后，就排入基督凯旋的行列中。彼得、约翰、雅各是这行列的头三名俘虏。保罗是一长列被击败仇敌当中的一名俘虏，在基督凯旋的行列中被帅领著。
10In verse 14 Paul indicates that he was a captive of Christ. He fought against Christ, the heavenly General, but eventually he was defeated, subdued, and captured, ─ and thereby became a captive of Christ. Saul of Tarsus fought against Christ, against God’s economy, and against the churches. But while he was fighting, he was defeated and subdued by Christ on the way to Damascus. At that time, the Lord Jesus told him not to kick against the pricks, that is, not to fight against Him. It seems as if the Lord Jesus was saying to Saul, “What are you doing? Why are you kicking against the pricks? Don’t you know that it is easy for Me to subdue you? All I need to do is move My little finger, and you will be defeated, subdued, and captured.” After Saul of Tarsus was captured, he was placed in Christ’s triumphal procession. The first three captives in this procession were Peter, John, and James. As one of the captives in a train of defeated foes, Paul was being led in Christ’s triumphal procession.
11保罗用庆祝罗马将军凯旋而举行之游行的隐喻，来说明他在职事中的所是。保罗的职事，乃是主耶稣这位得胜元帅所帅领许多俘虏的凯旋行列。保罗和他的同工都是那个行列中的俘虏。这指明正确的新约职事，乃是一队庆祝基督得胜的凯旋行列。我里面也觉得我是在基督凯旋行列中的俘虏。身为这样的俘虏，我是一个见证人：从前我是仇敌，但我已经被击败、被征服、被掳获，并且也服从了基督。
11Paul uses the metaphor of a procession held in honor of the victory of a Roman general to illustrate what he was in the ministry. Paul’s ministry was a triumphal procession of a victorious General, the Lord Jesus, leading many captives. Paul and his co-workers were captives in that procession. This indicates that the proper ministry of the New Testament is a triumphal procession celebrating Christ’s victory. Inwardly, I also have the sense that I am a captive in Christ’s triumphal procession. As such a captive, I am a witness that once I was an enemy, but I have been defeated, subdued, captured, and made submissive to Christ
12新约的职事乃是见证基督是得胜者、胜利者。我相信保罗在基督凯旋的行列中前进时，他能为著基督的得胜赞美祂，并且这样来为祂作见证。照样，身为基督的俘虏，我今天也能为祂作见证。我能见证说，我被祂击败，被祂掳获，被祂征服了。如今我是一名顺服的俘虏，对祂的得胜说阿们，并且赞美祂。这就是我们的职事。我们在主的恢复里乃是在庆祝基督得胜的行列中。倘若有人问你在召会生活里作甚么，你就要回答说，『我们在举行凯旋游行，庆祝基督的得胜。我们都已经被祂击败，被祂征服，被祂掳获，现今我们都服从了祂。』
12The ministry of the New Testament is to testify of Christ as the Winner and the Victor. I believe that as Paul was marching in Christ’s triumphal procession, he could praise the Lord for His victory and in this way testify of Him. Likewise, as a captive of Christ, I also witness of Him today. I can testify that I have been defeated by Him, captured by Him, and subdued by Him. Now I am a submissive captive, saying amen to His victory and praising Him. This is our ministry. We in the Lord’s recovery are in a procession celebrating Christ’s victory. If someone asks you what you are doing in the church life, you may want to answer, We are having a procession, a triumphal procession celebrating Christ’s victory. We have all been defeated, subdued, and captured by Him, and now we are submissive to Him
13我们已经指出，保罗首先把职事比作基督得胜的庆祝。使徒尽职事的行动，就像在神的帅领下从一处到另一处凯旋的庆祝。无论行列往那里去，他们都庆祝基督的得胜，并见证基督胜过了他们。阿利路亚，我们都已被基督击败了！如今我们在基督的游行行列中，乃是服从的俘虏。
13We have pointed out that Paul first likens the ministry to a celebration of Christ’s victory. The apostles’ move in the ministry was like a triumphal celebration from one place to another under God’s leading. Wherever that procession moved, they celebrated the victory of Christ and witnessed of Christ’s triumph over them. Hallelujah, we all have been defeated by Christ! Now we are submissive captives in Christ’s procession.
14你也许已经作基督徒多年了，却不晓得新约的职事乃是庆祝基督得胜的行列。谁击败了我们，征服了我们，掳获了我们，并使我们服从？乃是得胜的基督。阿利路亚，新约的职事乃是庆祝基督得胜的行列！保罗在十四节也把自己和他的同工比作带著香的人，在基督得胜的职事里，如同在凯旋的行列中，散放那因认识基督而有的香气。使徒是基督凯旋行列中的俘虏，也是基督职事里这样带著香的人。关于『那因认识…而有的香气』这句话，文生（Vincent）说，『根据原文的用法，香气和认识是同位语，所以对基督的认识，用香气为象征，藉著使徒的工作，传递其性质和功效。』使徒们对基督绝佳的认识，成了香气。保罗在十五节继续说，『因为无论在那些正在得救的人中，或是在那些正在灭亡的人中，我们都是献给神的基督馨香之气。』使徒们被基督浸透，成了基督的馨香之气。不仅他们是基督所产生的香气，而且基督自己就是那献给神的香气，散发在他们的生活和工作里；在那些正在得救的人中，是出于生命的香气叫他们活；在那些正在灭亡的人中，是出于死的香气叫他们死。
14Perhaps you have been a Christian for years without realizing that the New Testament ministry is a procession celebrating the victory of Christ. Who has defeated us, subdued us, captured us, and made us submissive? The victorious Christ has done this. Hallelujah for the New Testament ministry being a procession celebrating the triumph of Christ! In verse 14 Paul also likens himself and his co- workers to incense-bearers scattering the savor of the knowledge of Christ in His triumphant ministry as in a triumphal procession. The apostles are such incense-bearers in their ministry of Christ as well as captives in the train of His triumph. Concerning the phrase “the savor of the knowledge,” Vincent says, “According to the Greek usage, savor and knowledge are in apposition, so that the knowledge of Christ is symbolized as an odor communicating its nature and efficacy through the apostle’s work.” The apostles’ excellent knowledge of Christ became a sweet savor. In verse 15 Paul goes on to say, “For we are a fragrance of Christ to God in those who are being saved and in those who are perishing.” The apostles, being permeated with Christ, become a fragrance of Christ. They are not merely a sweet savor produced by Christ, but Christ Himself is the savor being exhaled in their life and work to God, both in those who are being saved, as a savor from life to life, and in those who are perishing, as a savor from death to death
15十六节说，『在这等人，就是出于死的香气叫人死；在那等人，就是出于生命的香气叫人活；对这些事，谁彀资格？』『叫人死』、『叫人活』这些辞句的意思是以至于死，以至于生命；指使徒的职事在不同的人身上，所产生两面不同的结果。这是生死攸关的事！惟有在基督里神的俘虏，藉著那灵被基督浸透，才彀资格当得起这事。（三5～6。）『当得起』或，胜任，合格，适合，配得。原文与三章五节者同。
15Verse 16 says, “To the one a savor from death unto death, to the other a savor from life unto life. And who is sufficient for these things?” The phrases “unto death” and “unto life” mean resulting in death or resulting in life. This refers to the different effects of the apostles’ ministry upon different persons. It is a matter of life and death! Only the captives of God in Christ, who are saturated with Christ by the Spirit, are sufficient and qualified for this (3:5- 6). The Greek word rendered sufficient also means competent, qualified, fit, worthy. The same word is used in 3:5
三 供应神的话
C. Ministering the Word of God
16保罗在二章十七节说，『我们不像那许多人，为利混乱神的话，而是出于纯诚，出于神，在神面前在基督里讲神的话。』本节的在基督里讲神的话，就是供应神的话。『为利混乱』，原文意，零售、沿街叫卖，原指低阶层小贩用诡计高价出售劣货。许多人从事这种叫卖，为他们的利益搀混神的话。使徒却不是这样，他们在他们的职事里，出于纯诚并出于神，在神面前在基督里讲神的话。使徒的职事是何等纯诚真实！
16In verse 17 Paul says, “For we are not as the many, peddling the word of God; but as out of sincerity, but as out of God, before God we speak in Christ.” In this verse to speak in Christ is to minister the word of God. The word peddling also means retailing, hawking, the selling of inferior things at high prices by low class peddlers in a tricky way. Many engaged in this kind of hawking, adulterating the word of God for their profit. However, the apostles did not do this. Out of sincerity and out of God in their ministry, they spoke in Christ the word of God in the sight of God. How sincere and genuine was the apostle’s ministry!