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哥林多后书生命读经 · 第50篇

保罗为他使徒权柄的表白（一）

Paul’s Vindication of His Apostolic Authority (1)
1读经：哥林多后书十章一至六节。我们读哥林多后书时，会以为到九章末了，保罗已经把必要的点都说过了，他不需要再写甚么了。然而，在这卷书的末了四章，保罗说到他心中另一件重要的事，就是他的使徒权柄。这一点他曾在哥林多前书稍微题及，但因为时间还不合式，所以他没有说得很充分。保罗写哥林多前书时的情形，还没有豫备好让他说到使徒权柄的事。但到了林后十章，暴风雨停止了，一切都很平静。因此，每一个人都安静平和，显出安祥宁静的气氛。在这种气氛和情形下，保罗说到他使徒权柄的问题。他在十章、十一章、十二章和十三章的一部分，把这件事摆在哥林多人面前，从不同的角度论到这件事。
1Scripture Reading: 2 Cor. 10:1-6 As we read the book of 2 Corinthians, we may think that by the end of chapter nine Paul has covered all the necessary points and that there is no need for him to write further. However, in the last four chapters of this Epistle Paul covers another crucial matter which is in his heart. This is the matter of his apostolic authority. He said a little about this in 1 Corinthians, but because the time was not right, he did not cover it adequately. When 1 Corinthians was written, the situation was not ready for Paul to come to the matter of his apostolic authority. But by the time of 2 Corinthians 10, the storms have ceased, and everything is calm. Thus, with everyone quiet and at peace, there is a tranquil atmosphere. In such an atmosphere and condition, Paul comes to the question of his apostolic authority. In chapters ten, eleven, twelve, and part of thirteen, Paul places this matter before the Corinthians and deals with it from different angles
2保罗实在是一位优秀的著者，他不论对付甚么事情都十分彻底，不留下任何争论的余地。我们将看见，他表白自己的使徒权柄时，原则也是如此。哥林多信徒需要清楚这件事，我们也需要清楚这件事。
2Because he is an excellent writer, Paul always deals with any matter thoroughly, not leaving ground for any argument. As we shall see, this principle is true of Paul’s vindication of his apostolic authority. The Corinthian believers needed to be clear about this, and we also need to be clear about it
一个对比
A CONTRAST
3保罗在十章一节说，『然而我保罗，就是那如你们所说，在你们中间，见面的时候是卑鄙的，不在的时候，向你们却是放胆的，亲自藉著基督的温柔与和蔼劝你们。』注意这节经文开始于『然而』。这里的『然而』指明对比。在八章和九章，使徒愉快的对亲爱的哥林多圣徒说话，鼓励他们在供给犹太缺乏圣徒的事上有交通。随后，他立刻以严厉和令人不愉快的话，表白他使徒的职分，甚至表白他使徒的权柄，盼望藉此向他们更清楚的表明他自己。这是由于热中犹太教的假使徒，所引起糢糊不清的光景；（十一～15；）这些假使徒的教训，以及他们的自称，使哥林多的信徒偏离真使徒基要的教训，特别是偏离对保罗使徒地位正确的认识。
3In 10:1 Paul says, “But I myself, Paul, entreat you through the meekness and forbearance of Christ, who as to appearance am indeed lowly among you, but absent am of good courage toward you.” Notice that this verse begins with the word “but.” “But” here indicates a contrast. In chapters eight and nine the apostle spoke pleasantly with the dear saints in Corinth, encouraging them to have fellowship in the ministry to the needy saints in Judea. Immediately after that, he desires to make himself more clear to them by vindicating, with a severe and unpleasant word, his apostleship, even his apostolic authority. This was due to the vague and clouded situation caused by the false, Judaistic apostles (11:11-15), whose teaching and assertion of what they were had distracted the 11 Corinthian believers from the fundamental teachings of the authentic apostles, especially from the proper realization of Paul’s standing as an apostle.
4我们需要对这个事实有印象，就是哥林多后书这一段与前一段成强烈的对比。保罗在六至九章的话是令人愉快的。但是他在十至十三章的话，有时却相当严厉，甚至令人不愉快。当我们读到这卷书的末了四章，我们会惊讶保罗是否失去了他那温柔、亲密的关切。有些人甚至会批评他太严厉。事实上，这是因为保罗是那么属灵，以至于他能以这样的方式写这几章。
4We need to be impressed with the fact that this section of 2 Corinthians stands in sharp contrast to the preceding section. Paul’sword in chapters six through nine is pleasant, but at times his word in chapters ten through thirteen is severe and even unpleasant. As we read the last four chapters of this book, we may wonder if Paul has lost his tender, intimate concern. Some may even criticize him for his severity. Actually, it was because Paul was so spiritual that he could write these chapters in the way he did.
保罗恳求的方式
PAUL’SWAY OF ENTREATING
5保罗在十章一节告诉我们，他藉著基督的温柔与和蔼劝（恳求）哥林多人。但他没有告诉我们，他劝的目的是甚么。他告诉我们他怎样恳求，却没有说他为甚么恳求。你若把这章圣经的其他经节仔细读过，想从其中找出保罗恳求的目的，你会找不到甚么。保罗就是没有说到他恳求的目的，是他写错了么？不！保罗所关切的是他怎样恳求圣徒，而不是他为著甚么恳求他们。这指明保罗恳求的方式比他恳求的目的更重要。因这缘故，保罗指出，他是藉著基督的温柔与和蔼劝信徒们。一位弟兄释放信息时，若只关心他释放那篇信息的目的，而不关心他释放信息的方式，那是严重的错误。我们该向保罗学习，注重我们作事的方式，过于我们作事的目的。事实上，神关心我们作事的方式，过于我们作事的目的、目标。然而，今天许多基督徒几乎一点不关心作事的方式，他们所关心的主要是目的、目标、结果。有一句话说，为著目的可以不择手段。附和这种说法的人，不关心作事的方式，只关心他们的目的。这种观念是可悲的，需要被定罪。
5In 10:1 Paul tells us that he entreated the Corinthians through the meekness and forbearance of Christ. But he does not tell us the purpose of his entreaty. He tells us how he entreated, but he does not say why he entreated. If you read through the rest of this chapter, trying to find the purpose of Paul’sent re a ty, you will not be able to find it. Paul simply does not state the purpose of his entreaty. Did he, then, make a mistake in writing? No, Paul’s concern is with how he entreats the saints rather than for what purpose he entreats them. This indicates that Paul’sway of entreating is more important than the purpose of his entreaty. For this reason, Paul points out that he entreated the believers through the meekness and forbearance of Christ. Suppose a brother who is giving a message cares only for his purpose in giving that message and not for the way he gives it. That would be a serious mistake. We should learn of Paul to pay even more attention to the way we do something than for our purpose in doing that thing. Actually God cares more for the way we do things than for our purpose, our goal, in doing them. However, many Christians today care hardly at all for the way of doing things; they care primarily for the purpose, the goal, the result. There is a saying that the end justifies the means. Those who heed this saying do not care about the way of doing things; they care only for their purpose. This concept is deplorable and needs to be condemned
6基督徒可能以为，只要他们的存心是为主作工，就不必在乎用甚么方式完成这工。譬如，他们传福音会采用世俗的方式或娱乐。因此我要强调，在圣经中神给我们看见，祂注重我们的方式过于我们的目的。保罗这位属天的大使，也注重作事的方式过于作事的目的。这就是为甚么他描述他恳求哥林多人的方式，而没有题到目的。愿我们都在这事上向他学习。
6Christians may think that as long as their intention is to do a work for the Lord, they need not care about the means used to accomplish it. For example, in preaching the gospel they may use worldly methods or entertainment. Therefore, I want to emphasize that in the Bible God shows that He cares more for our way than He cares for our purpose. As a heavenly ambassador, Paul also cared more for the way of doing things than he cared for the purpose. This is the reason he describes the way he entreated the Corinthians, but does not mention the purpose. May we all learn of him in this matter.
7基督的温柔与和蔼保罗在十章一节说他是藉著基督的温柔与和蔼劝哥林多人。这指明使徒既坚固的联于基督，（一21，）并与祂是一，就凭祂而活，在祂的美德里行
7THE MEEKNESS AND FORBEARANCE OF CHRIST In 10:1 Paul says that he entreats through the meekness and forbearance of Christ. This indicates that the apostle, being firmly attached to Christ (1:21) and one with Him, lives by Him, behaving
8事为人。基督所有的美德都渐渐成为保罗的美德。温柔是藉著神圣的生命，在基督人性里的一种美德。基督的温柔并不简单，因为这是在祂的人性里，而藉著神圣的生命。当祂在地上时，祂是凭神圣的生命过人的生活。藉著这种神性与人性的调和，温柔的美德就显明出来。
8in His virtues. All the virtues of Christ were becoming Paul’s virtues. Meekness was a virtue in the humanity of Christ by the divine life. Christ’s meekness is not a simple matter, for it is in His humanity and by the divine life. When He was on earth, He lived a human life by the divine life. Through this mingling of divinity and humanity the virtue of meekness was manifested
9至于基督和蔼的美德，原则也是一样。和蔼是基督凭神圣的生命，在祂人性里所活出的另一种美德。你知道温柔与和蔼的差别么？有温柔的美德，意思是不侵犯人，不与人相争，而情愿让步。温柔的人，总是向人让步。但那些天然刚强的人，总是争执而不肯让步；至少他们想站住自己的立场。然而温柔的人会让步，不与人相争，不侵犯别人的领域。和蔼的意思是情愿让别人侵犯。这意思是说，和蔼就是承担苦难和损伤。温柔是不侵犯别人，愿意让步。和蔼是愿意让别人侵犯。这二者乃是基督凭著神圣的生命，在祂的人性里所活出的美德。因著保罗活基督，基督的美德就成了他的美德。『藉著基督的温柔与和蔼』这话，指明保罗与基督是一，以基督作他的生命。所以他不是凭自己来劝信徒，乃是藉著基督的美德，特别是藉著基督的温柔与和蔼来劝他们。保罗乃是藉著基督、在基督里并凭著基督来劝人。
9The principle is the same with Christ’s virtue of forbearance. Forbearance is another virtue of Christ lived in His humanity by the divine life. Do you know the difference between meekness and forbearance? To have the virtue of meekness means that you do not invade others or fight with them. Instead, you are willing to give in. The meek give in to others. But those who are strong in a natural way fight and refuse to give in. At the least, they want to stand their ground. The meek, however, give in, do not fight, and do not invade others’ territory. To have forbearance means that you are willing to allow others to invade you. This means that to have forbearance is to suffer affliction and injury. To have meekness is not to invade others, but to give in to them; to have forbearance means that you are willing to be invaded by others. These are two of the virtues Christ lived in His humanity by the divine life. Because Paul lived Christ, the virtues of Christ became his. The phrase “through the meekness and forbearance of Christ” indicates that Paul was one with Christ and took Christ as his life. Therefore, he entreated the believers not by himself, but entreated them through the virtues of Christ, in particular through Christ’s meekness and forbearance. Paul entreated others by Christ, in Christ, and with Christ
保罗这个人
PAUL’S PERSON
10保罗告诉我们他恳求的方式后，接著就说到他是怎样的人。他在十章一节说，『然而我保罗，…在你们中间，见面的时候是卑鄙的，不在的时候，向你们却是放胆的。』对保罗这个人这样的描述，正符合哥林多后书的主题。哥林多后书的主题是说到保罗是怎样的一个人，以及他过的是怎样的一种生活。保罗不太注重他所作的工，却相当注重他这个人和他的生活。我们曾经指出，他在十章里甚至没有题到他恳求的目的。他极其关切他恳求的方式，以致他没有题到他为甚么恳求。
10After telling us the way he entreats, Paul goes on to speak of the kind of person he was. He says in verse 1, “I myself, Paul,...who as to appearance am indeed lowly among you, but absent am of good courage toward you.” This description of Paul’s person fits in with the subject of 2 Corinthians. The subject of this Epistle is the kind of person Paul was and the kind of life he lived. Paul did not care that much for the work he did; he cared much more for his person and living. As we have pointed out, in chapter ten he does not even mention the purpose of his entreaty. He was so concerned about the way he entreated that he did not mention why he entreated.
11论到他这个人，保罗说他在哥林多人中间，见面的时候是谦卑的，（一节的卑鄙，是当日异教徒对基督徒谦卑美德的鄙视语，）不在的时候，向他们却是放胆的。保罗是勇敢的，在他的书信里放胆说出哥林多人中间真实的光景。我们可以从保罗学习，在人面前是温柔的，不在他们那里的时候却是勇敢的。当你与人在一起时，你不该太勇敢。但你可以勇敢的写信给那个人。有些人会说，『我与一个人见面时是勇敢的；但不与他在一起时，我的勇敢好像就不见了。』这指明你在那人面前的勇敢是不得当的。假若你离开那人，你的勇敢还没有消失，那种勇敢可能就是合式的。保罗在写给哥林多人的书信里非常勇敢。但是我们如果能在保罗面前，我们会发现他是温柔且谦卑的。从保罗的为人方式中，我们可以学到许多功课。当我们想要勇敢对付一个人的时候，我们该等候一段时间，看看我们不在那个人面前的时候，我们是否仍然勇敢。这就是保罗对付哥林多人的方式。他藉著基督的温柔与和蔼恳求他们，并且他在他们那里的时候是谦卑的，但写信给他们的时候却是勇敢的。从这几节经节里，我们看见保罗的温柔、和蔼、谦卑、与合式的勇敢。
11Regarding his person, Paul says that he was lowly when among the Corinthians, but was of good courage when absent from them. The apostle was bold, having courage to speak out in his Epistle the real situation among the Corinthians. We can learn from Paul to be meek when in the presence of others, but to be bold when we are absent from them. When you are with a particular person, you should not be too bold. However, you may be bold in writing a letter to that person. Some may say, “I can be bold when I am present with a person; however, when I am absent from that one, my boldness seems to evaporate.” This indicates that your boldness in that person’s presence is not proper. If your boldness does not evaporate after you have left a person’s presence, then it may be a proper kind of boldness. Paul was very bold in writing to the Corinthians. But if we could be in Paul’s presence, we would find him meek and lowly. There is much for us to learn from the way Paul conducted himself. Whenever we want to treat a person in a bold way, we should wait until we are no longer in that person’s presence and see i four boldness remains. This was Paul’sway of dealing with the Corinthians. He entreated them through the meekness and forbearance of Christ, and he was lowly among them, but he was bold in writing to them. In these verses we see Paul’s meekness, forbearance, lowliness, and proper boldness
属灵的争战
SPIRITUAL WARFARE
12保罗在三节接著说到属灵的争战：『因为我们虽然在肉体中行事，却不照著肉体争战。』使徒是人，仍在肉体中，因此他们在肉体中行事。但他们行事，特别在属灵的争战上，不照著肉体，乃照著灵。（罗八4。）保罗在林后十章三节似乎是说，『因为我们仍然在旧造里，所以我们仍然
12In verse 3 Paul goes on to speak of spiritual warfare: “For walking in flesh, we do not war according to flesh.” Being human, the apostles are still in the flesh. Hence, they walk in flesh. But they do not walk, especially in the spiritual warfare, according to flesh. Rather, they walk according to spirit (Rom. 8:4). In verse 3 Paul seems to be saying, “Because we are still in the old creation, we are still in flesh. But we do
13在肉体中。但是我们并不照著肉体行事，更不照著肉体争战。我不否认，我仍然在肉体中，但我并不是一个照著肉体生活、说话、行动的人。相反的，我乃是照著灵行事。所以在属灵争战的事上，我是照著灵争战。哥林多人哪！你们完全误会了，以为我们使徒是照著肉体争战。不，我们的争战乃是照著灵。』
13not walk according to flesh. In particular, we do not war according to flesh. I do not deny that I am still in the flesh, but I am not a person who lives, speaks, and acts according to the flesh. On the contrary, I walk according to spirit. Therefore, in the matter of spiritual warfare, I fight according to spirit. Corinthians, you have been altogether mistaken in thinking that we apostles fight according to flesh. No, our warfare is according to spirit.”
14保罗在四至五节继续说，『我们争战的兵器，本不是属肉体的，乃是在神面前有能力，可以攻倒坚固的营垒，将理论和各样阻挡人认识神而立起的高寨，都攻倒了，又将各样的思想掳来，使牠顺从基督。』属灵的争战不是抵挡肉体，乃是抵挡属灵的势力。（弗六
14In verses 4 and 5 Paul continues, “For the weapons of our warfare are not fleshly, but powerful to God to the overthrow of strongholds, overthrowing reasonings and every high thing rising up against the knowledge of God, and taking captive every thought unto the obedience of Christ.” Since spiritual warfare is not against flesh, but against spiritual
1512。）因此，所用的兵器不该是属肉体的，乃该是属灵的。这些属灵的兵器，有能力攻倒仇敌坚固的营垒。理论和思想是在心思里，也属于心思。这些乃是神的对头撒但，在悖逆神的人心思里坚固的营垒。这些理论必须藉著属灵的争战攻倒，各样的思想也必须掳来，使其顺从基督。林后十章五节的高寨，指在堕落的头脑里，阻挡人认识神的高傲之事。这些事也必须用属灵的兵器攻倒，使其不再阻挡人认识神。
15forces (Eph. 6:12), the weapons should not be fleshly but spiritual. These are powerful to overthrow the strongholds of the enemy. Reasonings and thoughts are in the mind and of the mind. These are the strongholds of Satan, God’s adversary, within the mind of those who are disobedient to God. Through spiritual warfare, the reasonings must be overthrown and every thought taken captive to obey Christ. The high things in verse 5 refer to haughty things within the reprobate mentality against the knowledge of God. These must also be overthrown by spiritual weapons
16这属灵争战的目标，是要攻倒悖逆神的人心思里撒但坚固的营垒。这些坚固的营垒是指骄傲的思想、自高的思想、以及人心思中的幻想。高傲的幻想和骄傲的思想，是撒但在人心思里建立的坚固营垒；这些都阻挡人认识神。我们争战的目标，就是要攻倒这些坚固的营垒。因著这些坚固的营垒、高的理论和高傲的思想，人就背叛神。因此，我们必须抵挡这些事，将各样的思想掳来，使牠顺从基督。保罗在六节说，『并且我们已经豫备好了，等你们完全顺从的时候，要责罚一切的不顺从。』这里的责罚，是带著责备，勇敢又严厉的话。保罗在这里题到顺从，指明我们的顺从，使
16The goal of this spiritual fighting is to tear down Satan’s strongholds in the reprobate human mind. These strongholds are the proud thoughts, the high thoughts and imaginations in man’s mind. The haughty imaginations and proud thoughts are strongholds built up by Satan in the human mind. These stand against the knowledge of God. The goal of our fighting is to tear down these strongholds. People are rebellious against God because of these strongholds, these high reasonings and haughty thoughts. Therefore, we must fight against these things so that every thought may be taken captive unto the obedience of Christ. In verse 6 Paul says, “And being ready to avenge all disobedience, whenever your obedience is fulfilled.” The word avenge here is a bold and severe word in the way of blame. Paul’s reference to obedience indicates that our obedience affords a base for the Lord to deal
17主有根据对付别人的不顺从。
17with others’ disobedience
18在保罗那时候，好些犹太人相信了基督，而后自居教师的地位。在他们的教训中，他们赋与律法特出的地位。结果，在他们的教训中，就把新约的福音与旧约的律法搀杂在一起。特别在使徒保罗把福音传到外邦世界时，这就造成了麻烦。热中犹太教者混淆了新约与旧约，他们不赞同保罗。事实上，保罗的教训和他们的教训有很大的差异。他们中间有些人特意到外邦召会中，推行他们犹太教的教训。结果，这对召会造成很大的伤害。根据加拉太书和哥林多前后书，我们看见那些热中犹太教的人到加拉太和亚该亚搅扰信徒，制造麻烦。在哥林多前后书，我们看见哥林多的信徒已经被犹太教的教训所灌输，受了他们的搅扰。保罗在十章五节所题到的『理论』和『各样阻挡人认识神而立起的高寨』，都是指热中犹太教之人的教训说的。这是保罗写这节经文的背景。我们已经看见，保罗说使徒的争战乃是要攻倒坚固的营垒、理论、和各样阻挡人对神新约之真实和正确的认识。不仅如此，保罗说，他争战的目标是要将各样的思想掳来，使牠顺从基督。在此保罗特别想到那些源自犹太教之教训的思想。
18In Paul’st i me a number of Jews believed in Christ and then assumed the position of teachers. In their teaching they gave a prominent place to the law. As a result, in their teaching there was a mixture of the New Testament gospel with the Old Testament law. This caused trouble, especially when the gospel came to the Gentile world under the apostleship of Paul. The Judaizers, those who confused the New Testament with the Old Testament, did not agree with Paul. In fact, there was a great discrepancy between Paul’ste aching and theirs. Some of them went to the Gentiles deliberately to visit the churches in order to propagate their Judaistic teachings. As a result, they caused a great deal of damage to the churches. According to the books of Galatians and 1 and 2 Corinthians, we see that these Judaizers went to Galatia and Achaia, stirring up the believers and causing trouble. In 1 and 2 Corinthians we see that the believers at Corinth had been infused with Judaistic teachings and stirred up by them. Paul’sword in 10:5 concerning reasonings and high things rising up against the knowledge of God was spoken with reference to the teachings of the Judaizers. This was the background of what Paul wrote in this verse. We have seen that Paul says that the warfare of the apostles was to overthrow strongholds, reasonings, and high things that rise up against the genuine and proper New Testament knowledge of God. Furthermore, Paul says that the goal of his warfare was to take every thought captive to the obedience of Christ. In particular Paul has in mind those thoughts which have their source in Judaistic teachings
19热中犹太教的教师一面宣告他们是属基督的，另一面又教导许多律法的事；这些事实际上是与基督相对的。他们相信基督，却又教导人一些与基督相反的事。他们没有完全降服基督，没有绝对顺从祂。在他们的思想里，有些东西需要被征服。所以保罗在哥林多后书的教训，是一场抵挡犹太教思想、理论和幻想的争战。这场争战是要将那些受犹太教教训所影响的思想掳来，使其顺从基督。
19On the one hand, the Judaistic teachers claimed to be of Christ. On the other hand, they taught many things concerning the law that actually were against Christ. They believed in Christ and yet taught matters that were contrary to Him. They did not have a full surrender to Christ or an absolute obedience to Him. In their thinking there was something that needed to be subdued. Therefore, Paul’ste aching in 2 Corinthians is a fighting against Judaistic thoughts, reasonings, and imaginations. It is a fighting to take captive to the obedience of Christ those thoughts which were influenced by Judaistic teachings
20六节指明，在哥林多的圣徒当中，有些人受犹太教的理论和思想影响，就成了背叛的。为这缘故，保罗说他已经豫备好，等哥林多人完全顺从的时候，要责罚一切的不顺从。这节经文的『不顺服』，是指犹太教教训的不顺从。保罗要责罚这一切的不顺从，需要一种条件，就是哥林多人的顺从。他们必须先绝对顺从基督的福音。他们不能一部分为著新约的福音，一部分又为著旧约的律法。即使是一部分为著律法也是背叛，也是不顺从。当哥林多人完全顺从新约福音时，就有合式的情形让保罗责罚一切的不顺从。在哥林多的情形，会给保罗有根据来对付热中犹太教者的不顺从。这就是这段经文的正确解释。
20Verse 6 indicates that among the saints in Corinth there were some who, under the influence of Judaistic reasonings and thoughts, were rebellious. For this reason, Paul said that he was ready to avenge all disobedience when the obedience of the Corinthians had been fulfilled. The disobedience in this verse refers to that of the Judaistic teachings. Paul’s readiness to avenge this disobedience had a condition, and this condition was the obedience of the Corinthians. It was first necessary for them to become absolutely obedient to the gospel of Christ. They could not be partly for the New Testament gospel and partly for the Old Testament law. To be even partially for the law was rebellion and disobedience. When the Corinthians became utterly obedient to the New Testament gospel, the situation would be right for Paul to avenge all disobedience. The situation in Corinth would afford him a base to deal with the disobedience of the Judaizers. This is the proper interpretation of this portion of the Word.