哥林多后书生命读经 · 第55篇

保罗为他使徒权柄的表白（六）

Paul’s Vindication of His Apostolic Authority (6)

1读经：哥林多后书十二章一至十节。林后十二章一至十节这段话非常好。这些经节给我们看见保罗是一个很深的人，他的智慧也很深邃。热中犹太教的人夸口知道得很多，自称比使徒保罗更有知识。保罗不与他们争辩，反倒先夸自己的软弱。如今在十二章一至十节，他说到异象和启示。保罗智慧的战略乃是要表明热中犹太教的人事实上根本没有异象、没有启示，藉此击败这些自大的热中犹太教者。

1Scripture Reading: 2 Cor. 12:1-10 Second Corinthians 12:1-10 is an excellent portion of the Word. These verses show that Paul was deep and also profoundly wise. The Judaizers boasted of how much they knew, claiming to be more knowledgeable than the Apostle Paul. Instead of arguing with them, Paul first boasted of his weaknesses. Now in 12:1-10 he comes to visions and revelations. Paul’s wise strategy is to defeat the arrogant Judaizers by showing that actually they do not have any vision or revelation. What the Judaizers know is vanity

2他们所知道的乃是空洞的。

3保罗的目的我相信保罗写这十节经文的目的，是要哥林多信徒看见，他所知道的远比热中犹太教的人所知道的多。他不仅知道地上为人的生活，也通晓乐园，甚至第三层天里的事。保罗不仅知道这些事，还见过这些事的异象。保罗题到这些事，是要使热中犹太教者的愚昧暴露出来。

3PAUL’S PURPOSE I believe that Paul’s purpose in writing these ten verses is to show to the believers at Corinth that he was much more knowledgeable than the Judaizers. He had the knowledge not only of human life on earth, but also of the things in Paradise and even in the third heaven. Paul not only knew these things; he also had a vision of them. Paul referred to this so that the follies of the Judaizers would be exposed

4如果哥林多人把保罗所知道、所看见的，与热中犹太教者的知识相比较，他们就会说，『热中犹太教的人是肤浅的。他们只有一点旧约摩西律法和传统仪文的知识。但是在这里有一个人对新约有全备的认识。他知道人的生活，也知道乐园里并第三层天里的事。』

4If the Corinthians compared what Paul knew and what he had seen with the knowledge possessed by the Judaizers, they would say, “The Judaizers are superficial. They have only a little knowledge of the Old Testament concerning the Mosaic law and the traditional rituals. But here is a man with a full knowledge of the new covenant. He has a knowledge of human life and of things in Paradise and in the third heaven

保罗的夸口

PAUL’S BOAST

5我要说，在十二章一至十节有保罗最夸口的事。除了主耶稣之外，还有人像保罗一样，见过第三层天和乐园里的事么？主耶稣乃是神，原在诸天之上。后来，祂成了地上的一个人，死在十字架上，又下到阴间。因此，诸天、地和地底下祂都游遍了。保罗是一个活在地上的人，却去过第三层天，看见那里的情形。他也去过乐园，看见地底下的事。没有疑问，人类有史以来，没有一个人能与主耶稣以及使徒保罗相比的。热中犹太教的人对此能说甚么？

5I would say that in 12:1-10 we have Paul’s chief boast. Apart from the Lord Jesus, has there ever been a person besides Paul who has seen the things in the third heaven and in Paradise? As God, the Lord Jesus was in the heavens. Then He became a man on earth, died on the cross, and went to Hades. Thus, He traveled through the heavens, the earth, and the region under the earth. Paul, a man born on earth, went to the third heaven and saw what was there. He also went to Paradise and beheld the things there under the earth. To be sure, no one in human history can compare with the Lord Jesus and the Apostle Paul. What could the Judaizers possibly say about this?

6保罗在十二章一节说，『夸口固然无益，但我是不得已的。我要来说主的异象和启示。』我是不得已的，直译，（对我）是必须的。使徒因著哥林多人的无知被迫夸口，这对他自己固然无益，但为著哥林多人得益处，却是必须的。他必须夸口，好把他们带回，得著建造，使他们对自己与使徒的关系，有清明且正确的认识。这一节里的『来说』一辞，意思就是，保罗现在要夸他从主所得的异象和启示。保罗在一节说到异象和启示。启示是除去幔子，揭开隐藏的事物；异象是幔子揭开后所见的景象、景观。关于神在宇宙中的经纶和行政，许多事都是隐藏的，主把这些事向使徒启示、揭开，他就得了这些隐藏之事的异象。

6In 12:1 Paul says, “To boast is necessary, though indeed not expedient; yet I will come to visions and revelations of the Lord.” The apostle was forced to boast because of the Corinthians’ follies. Though it was not expedient to himself, it was necessary for their profit. He must boast so that they might be brought back, for their building up, to a sober and proper understanding concerning their relationship with the apostle. The word “come” in this verse means that Paul would now come to boast of the visions and revelations he has received of the Lord. In verse 1 Paul speaks of both vision and revelation. Revelation is the putting aside of the veil, the unveiling of hidden things. Vision is the sight, the view, seen at the unveiling. So many things concerning God’secon o my and administration in the universe were hidden. The Lord has revealed, unveiled, these things to the apostle, and he has received visions of these hidden things.

一个在基督里的人

A MAN IN CHRIST

7按照二至五节，保罗把自己看作两个人。他在二节说，『我认得一个在基督里的人。』论到这个在基督里的人，他在五节说，『为这样的一位，我要夸口，但是为我自己，除了我的软弱以外，我并不夸口。』在二节中这个在基督里的人，指使徒自己，（7，）不是旧造，乃是新造。（五17。）使徒在这一段盼望藉著夸他在肉体（旧造）里的软弱，（十二5，9，）而夸他在基督里的新造。在二节里那个在基督里的人不是扫罗，而是保罗。扫罗是天然的人，保罗是在基督里的新人。我们若都有两个名字，一个名字指我们得救以前的人，就是我们在亚当里的所是，另一个名字指现今在基督里的人，那该多好。从前我们是扫罗，现今我们是保罗。

7According to verses 2 through 5, Paul regards himself as two persons. In verse 2 he says, “I know a man in Christ.” Referring to this man in Christ, he says in verse 5, “On behalf of such a one I will boast, but on behalf of myself I will not boast, except in my weaknesses.” The man in Christ in verse 2 is the apostle (v. 7), not as the old creation but as the new creation (5:17). In this section the apostle desires to boast of the new creation in Christ by boasting of his weaknesses in the flesh, the old creation (vv. 5, 9). The man in Christ mentioned in verse 2 was not Saul; it was Paul. Saul was the natural man, and Paul is the new man in Christ. It would be good if we all had two names: a name to denote the person before we were saved, what we were in Adam, and a name of the person who is now in Christ. Formerly we were a Saul; now we are a Paul

8以前我听说有一位著者说过，有两个劳威廉（WilliamLaw）。第一个劳威廉是注重道理、知识、神学、字句、传统的人。第二个劳威廉是属灵且在灵里的人。第一个劳威廉虽然有许多神学和传统的知识，对那灵却一无所知。但有一天他有了新的开始，成了一个属灵的人。就是这一位把一些奥秘派著者的教训加以改进，使这些教训成为可实行的。我们可以说，最终劳威廉成了一个在基督里的人。以后，慕安得烈就因劳威廉的著作得了帮助。

8Some time ago I heard that one writer said that there were two William Laws. The first William Law was a man of doctrine, knowledge, theology, letter, and tradition. The second William Law was a person of the Spirit and in the Spirit. The first William Law did not know anything concerning the Spirit, although he had much knowledge of theology and tradition. But one day he had a new beginning, and he became a person of the Spirit. This was the one who improved upon the teachings of certain mystical writers and made those teachings practical. We may say that eventually William Law became a man in Christ. Later Andrew Murray was helped by the writings of William Law.

9保罗说到一个在基督里的人时，他是指他第二个人说的。为这人他要夸口，但是为那老旧的己他并不夸口。五节的『我自己』是指保罗老旧的己，不是指他的新己；是指扫罗，不是指保罗。保罗的新己是完全在基督里的。这个在基督里的人乃是新造。我们这些信徒若注意自己，会发现我们也是两个人。一面，我们是一个带著老旧的己的人；另一面，我们是一个带著新己的人。这个人是在基督里，也是新造。我们不该再顾到第一个人；反之，我们该跟随第二个人。照这几节经文的记载来看，在保罗这个在基督里的人身上所发生的事，非常的奥秘。甚至连他自己都不能分辨，他是在身内，还是在身外。在三节他说，『或在身内，…或在身外，我都不晓得，只有神晓得。』保罗必定不是魂游象外。我们不该认为这里是描述一个魂游象外之人的经历。发生在保罗身上的事是他用言辞表达不出来的，因为连他自己也不是完全清楚这件事。

9When Paul speaks of a man in Christ, he is referring to his second man, to his second person. He would boast of this man, but he would not boast of the old self. In verse 5 the word “myself” refers to Paul’sold self, not to his new self. It refers to Saul, not to Paul. Paul’s new self was altogether in Christ. This man in Christ was a new creation. If we would pay attention to ourselves as believers, we shall see that we also are two persons. On the one hand, we are a person with an old self; on the other hand we are a person with a new self. This person is in Christ and is a new creation. We should no longer care for the first person. Instead, we should follow the second. What happened to Paul, a man in Christ, as recorded in these verses, is mysterious. Not even Paul was able to tell whether he was in the body or outside the body. In verse 3 he says, “Whether in the body or outside the body, I do not know—God knows.” It is certain that Paul did not go into a trance. We should not think that what is described here is the experience of someone in a trance. What happened to Paul was beyond his ability to express, for not even he himself was altogether clear about it

10乐园和第三层天照二节和四节看，有两件事发生在保罗身上。首先，他被提到第三层天里；接著，他又被提进乐园里。保罗在二节说，『我认得一个在基督里的人，

10PARADISE AND THE THIRD HEAVEN According to verses 2 and 4, two things happened to Paul. First, he was caught away to the third heaven; second, he was caught away into Paradise. In verse 2 Paul says, “I know a man in Christ, fourteen years

十四年前，这样的一位被提，直到第

ago (whether in the body I do not know, or outside

11三层天里，（或在身内，我不晓得，或在身外，我也不晓得，只有神晓得。）』这里的『被提』，原文与行传八章三十九节、帖前四章十七节者同字。直到第三层天里，意即远到第

11the body I do not know—God knows), such a one was caught away to the third heaven.” The Greek word rendered “caught away” here is the same word as in Acts 8:39 and 1 Thessalonians 4:17. Literally the Greek word translated “to” means till within, that is

12三层天为止。看得见的云层，可视为头一层天，天空是第二层天。第三层天必是指诸天之上的天，至高的天，（申十14，诗一四八4，）就是今天主耶稣和神所在的地方。（弗四10，来四14，一3。）

12as far as. The visible clouds may be considered the first heaven, and the sky, the second heaven. The third heaven must refer to the heaven of the heavens, the highest heaven (Deut. 10:14; Psa. 148:4), where the Lord Jesus and God are today (Eph. 4:10; Heb. 4:14; 1:3

13请注意林后十二章二节不是说保罗被提上去；而是说他被提，直到第三层天。『被提上去』和『被提』有很重要的差别。在行传八章三十九节，那灵把腓利提走了。他这样被提时，知道他是在身内。然而，当保罗被提到第三层天时，他不知道自己是在身内，还是在身外。

13Notice that verse 2 does not speak of Paul being caught up; it says that he was caught away to the third heaven. There is an important difference between being caught up and being caught away. In Acts 8:39 Philip was caught away by the Spirit. He knew that he was in the body when he was thus caught away. However, Paul did not know whether he was in the body or outside the body when he was caught away to the third heaven.

14第三层天是希伯来用语，指至高的天。我们曾指出，云层可视为头一层天，云层外的天空是第二层天。所以第三层天必是指天空之上的天，照圣经的说法就是诸天之上的天。今天父和子─主耶稣基督就是在这至高的天里。保罗乃是被提到这至高的天里。保罗在林后十二章三至四节继续说，『并且我认得这样一个人，（或在身内，或在身外，我都不晓得，只有神晓得，）他被提进乐园里，听见不能言传的话语，是人不可说的。』这里的连接词『并且』，是很重要的辞，指明三至四节所说的，与二节所说的是两件不同的事。二节告诉我们，使徒被提到第三层天里。三至四节进一步告诉我们，使徒还被提进另一个地方，就是乐园。这很强的指明，乐园不是二节『第三层天』的同义辞，乃是指第三层天以外的地方。

14The third heaven is a Hebrew expression denoting the highest heaven. As we have pointed out, the clouds may be regarded as the first heaven and the sky beyond the clouds as the second. The third heaven, therefore, must be the heaven above the sky, in biblical terms, the heaven above the heavens. Today the Father and the Son, the Lord Jesus Christ, are in this highest heaven. Paul was caught away to this highest heaven. In verses 3 and 4 Paul continues, “And I know such a man (whether in the body or outside the body, I do not know—God knows), that he was caught away into paradise and heard unspeakable words, which it is not allowed a man to speak.” The conjunction “and” is an important word here. It indicates that what is mentioned in verses 3 and 4 is another matter in addition to what is mentioned in the preceding verse. Verse 2 tells us that the apostle was caught away to the third heaven. Now verses 3 and 4 tell us something further, that the apostle was also caught away to another place, into Paradise. This indicates strongly that Paradise is not synonymous with the third heaven in verse 2. It refers to a place other than the third heaven

15许多解经家或注释家认为第三层天和乐园是同一个地方。照他们的领会，保罗被提到第三层天里，也就是被提进乐园里。然而，乐园和第三层天不是同义辞。三节3开头的连接词，指明保罗在这里是描述两种不同的经历。首先，他被提到第三层天里；然后，他又被提进乐园里。乐园是阴间里快乐的部分，死后的亚伯拉罕和所有义人的灵都在那里，等候复活。（路十六22～23，25～26。）主耶稣死后曾去那里，直留到祂复活。（路二三43，徒二24，27，31，弗四9，太十二40。）这乐园与启示录二章七节的乐园不同，那是千年国里的新耶路撒冷。在本段，使徒说到他所得之启示的超越。宇宙主要的有三部分：诸天、地、和地下的阴间。（弗四9。）使徒是活在地上的人，知道地上的事。但人不晓得诸天之上的事，也不晓得阴间的事。使徒却被带到这两个人所不知的地方，得了这些隐密区域的异象和启示。为这缘故，他说到宇宙中这两个至极的部分。主耶稣死后不是立即到第三层天里，乃是先进到一个称为乐园的地方。两个强盗中，有一个对祂说，『耶稣阿，你来进入你国的时候，求你记念我。』（路二三42。）主耶稣回答说，『今日你要同我在乐园里了。』（43。）不仅如此，根据行传二章，主耶稣死后乃是去到阴间。（31。）我们把这两段话摆在一起，就看见乐园必定是在阴间。

15Many interpreters or expositors of the Bible regard the third heaven and Paradise as the same place. According to their understanding, when Paul was caught away to the third heaven, he was also caught away to Paradise. However, Paradise is not synonymous with the third heaven. The conjunction at the beginning of verse indicates that here Paul is describing two different experiences. First, he was caught away to the third heaven. Then he was caught away to Paradise. Paradise is the pleasant section in Hades, where the spirits of Abraham and all the just are, awaiting the resurrection (Luke 16:22-23, 25-26), and where the Lord Jesus went after His death and stayed until His resurrection (Luke 23:43; Acts 2:24, 27, 31; Eph. 4:9; Matt. 12:40). This Paradise differs from the Paradise in Revelation 2:7, which will be the New Jerusalem in the millennium. In this section the apostle tells of the transcendence of the revelations he has received. In the universe there are mainly three sections: the heavens, the earth, and Hades under the earth (Eph. 4:9). As a man living on earth, the apostle knows the things of the earth. But men do not know the things either in the heavens or in Hades. However, the apostle was brought away to both of these unknown places. Hence, he received visions and revelations of these hidden regions. For this reason he mentions these two uttermost parts of the universe. When the Lord Jesus died, He did not go immediately to the third heaven. Rather, He went to a place called Paradise. One of the thieves said to Him, “Lord, remember me when thou comest into thy kingdom” (Luke 23:42). The Lord Jesus answered, “Today shalt thou be with me in paradise” (v. 43). Furthermore, according to Acts chapter two, the Lord Jesus went to Hades after He died (v. 31). If we put together these two portions of the Word, we see that Paradise must be in Hades.

16路加十六章给我们看见一幅图画，就是阴间有两部分─得安慰的部分和受苦的部分。拉撒路死后，去到亚伯拉罕所在、得安慰的部分。财主死后，去到受苦的部分。所以乐园是阴间里得安慰、享安息的部分。

16In Luke 16 we have a picture of the two sections of Hades, the section of comfort and the section of torment. When Lazarus died, he went to the section of comfort, where Abraham was. When the rich man died, he went to the section of torment. Paradise, therefore, is the comfortable, restful section of Hades

宇宙的全貌

A FULL VIEW OF THE UNIVERSE

17保罗这个在基督里的新人，乃是一面被提到第三层天里，一面也被提进乐园里，就是阴间得安慰的部分。因著保罗不仅知道地上的事，也知道天上的事和地底下的事，他看见了宇宙的全貌。一个人如果想要看见宇宙的全貌，就必须知道这三个部分：第三层天、地上、和地底下的区域。保罗是受过教育的人，知道关于地上的事。有一天主把他带到第三层天里，让他看见那里的情形。主也把他带进乐园，给他看见乐园里有甚么。论到乐园，保罗说他听见『人不可说』的事。（林后十二4。）因此，他不能随意把这些事告诉哥林多人。保罗这个在基督里的新人，的确对整个宇宙有全盘的认识，也看见了整个宇宙的全貌。热中犹太教的人和保罗一比，就像井底之蛙一样。热中犹太教的人所看见的只局限在旧约和犹太教及其仪文的范围里。但保罗能夸主的异象和启示。他能说，『哥林多人哪，主已经给我看见了整个宇宙奇妙的景观。祂带我到第三层天里，又带我进到乐园。我在乐园里听见人不可说的话语。』难怪保罗题到他所得的启示是超越的。（7。）只有两个人─耶稣和保罗，看见过宇宙这样的全貌。

17Paul, the new man in Christ, was on the one hand caught away to the third heaven. On the other hand, he was caught away to Paradise, the comfortable section of Hades. Because Paul came to know the things in heaven and the things under the earth as well as the things on earth, he had a complete view of the universe. Anyone who would have a full view of the universe must know these three sections: the third heaven, the earth, and the region under the earth. Paul was an educated person concerning the things on the earth. One day the Lord took him away to the third heaven and let him see what was there. He also took him away to Paradise to show him what was there. Regarding Paradise, Paul said that he heard things “which it is not allowed a man to speak” (2 Cor. 12:4). Thus, he was not at liberty to tell the Corinthians about them. Paul, a new man in Christ, certainly had a complete knowledge and a full view of the entire universe. Compared to Paul, the Judaizers were like frogs in a well. They could not see beyond the circle of the well of the Old Testament and of Judaism with its rituals. But Paul could boast of visions and revelations of the Lord. He could say, “Corinthians, the Lord has given me a wonderful view of the whole universe. He brought me away to the third heaven, and he brought me to Paradise. In Paradise I heard utterances which I am not allowed to speak of.” No wonder Paul refers to the transcendence of the revelations given to him (v. 7). Only two people, Jesus and Paul, have received such a full view of the universe

18苦难随著启示而来保罗在林后十二章六至七节接著说，『我即使愿意夸口，也不是愚妄，因为我必说真话，只是我惜口不说，恐怕有人评估我，过于他在我身上所看见的，或从我所听见的。又恐怕我因所得启示的超越，就过于高抬自己，所以有

18REVELATION FOLLOWED BY SUFFERING In verses 6 and 7 Paul goes on to say, “For if I should desire to boast, I shall not be foolish, for I will speak the truth; but I refrain, lest anyone should account of me above what he sees of me or hears from me. Wherefore also, that I should not be exceedingly lifted up by the transcendence of the revelations, there was given to me a thorn in the flesh, a messenger

一根刺，就是撒但的使者，加在我的肉体上，为要攻击我，免得

of Satan, that he might buffet me, that I should not be exceedingly lifted up.” The Greek word rendered

19我过于高抬自己。』『超越』一辞，或作，极其丰富、极大、极多。『刺』这个字，在古典希腊文中，常作木桩之意，或作『尖锐的杖』。在这里可能指一种肉身的受苦，如保罗的眼疾。『攻击』的原文意思是握拳击打，与林前九章二十七节的痛击不同，那里的意思是击打眼睛以下的部分。

19transcendence” also means superabundance, exceeding greatness, excess. The word for thorn is often used in classical Greek in the sense of a stake or of a sharp-pointed staff. Here it may refer to a kind of physical suffering, like the trouble Paul had with his eyes. The Greek word for “buffet” means to beat with a clenched fist. This is different from the word rendered buffet in 1 Corinthians 9:27, a word that means to beat under the eye

20林后十二章七节指明，苦难总是随著启示而来。一个人看见了像保罗所看见的景象是很危险的。甚至对保罗来说，看见这样的景象都是冒险的。危险就在于保罗得到这种超越的启示之后，可能会高抬自己而骄傲起来。在神主宰的权柄里，为了扩大保罗，开阔他的视野到全宇宙的范围，主带他到第三层天，又到了乐园。但主也知道保罗可能有因此而遭损坏、破坏的危险。所以祂差遣一根刺─撒但的使者，来攻击保罗，使他受痛苦。这根刺的目的，是要使保罗降卑下来，使他一直卑微。这里我们看见，在主的手里并不简单。有时，主的手会高举我们。但主把我们高举以后，祂会把我们降下来。因著热中犹太教的人不在主的手里，他们既没有高举，也没有降卑，而像平原一样。但保罗的经历却是满了高山和低谷。这就是说，主把他高举，然后又使他降卑。

20Verse 7 indicates that revelation is always followed by suffering. For a human being to see a view like that beheld by Paul is very dangerous. Even for Paul there was a risk in seeing such a view. The danger is that after receiving this kind of transcendent revelation, Paul would be lifted up and become proud. In His sovereignty, the Lord, in order to enlarge Paul and to broaden his view to a universal extent, brought him to the third heaven and also to Paradise. But the Lord also knew that there was the danger that Paul would be spoiled or damaged by this. Therefore, He sent Paul a thorn, a messenger of Satan, to buffet him and cause him pain. The purpose of this thorn was to bring Paul down and keep him low. Here we see that it is not a simple matter to be in the Lord’s hand. Sometimes the hand of the Lord will lift us up. But after the Lord has lifted us up, He will bring us down. Because the Judaizers were not in the Lord’s hand, with them there was neither lifting up nor putting down. Rather, they were like a plain. But Paul’s experience was full of mountains and valleys. This means that the Lord lifted him up and then brought him down.

经历基督作恩典和能力

EXPERIENCING CHRIST AS GRACE AND POWER

21八至九节说，『为这事，我三次求过主，叫这刺离开我。祂对我说，我的恩典彀你用的，因为我的能力，是在人的软弱上显得完全。所以我极其喜欢夸我的软弱，好叫基督的能力覆庇我。』苦难和试炼常是主为我们命定的，叫我们经历基督作恩典和能力。因此，主不愿照使徒所求的，叫这刺离开他。

21Verses 8 and 9 say, “Concerning this I entreated the Lord three times that it might depart from me. And He has said to me, My grace is sufficient for you, for My power is perfected in weakness. Most gladly therefore will I rather boast in my weaknesses, that the power of Christ might tabernacle over me.” Sufferings and trials are often the Lord’so rd i nation for us, that we may experience Christ as grace and power. For this reason, the Lord would not remove the thorn from the apostle as he entreated

22保罗可能这样祷告过：『主阿，求你挪开这根刺。赶走这个撒但的使者。我一直在受苦，我再也受不了这根刺。』主垂听保罗的祷告，但不是照著保罗的方式。照样，主也会垂听我们的祷告，但可能不是照著我们的方式。主似乎对保罗说，『不，我不叫这根刺离开你。我是用这根刺使你卑微。我知道你在受苦，但我会给你所需要的恩典。保罗，我的恩典彀你用的。不要求我拿开这根刺。如果我拿开了，我也必须把异象和启示拿开，而我没有办法这么作，除非我把你也拿走。保罗，你若没有这根刺，你可能会太骄傲，太被高举。我不能容让这事发生。使你卑微最好的方法就是把这根刺留在你身上。但我会给你恩典扶持你，使你能忍受这苦难。同时，在你的经历中，我的恩典会成为能力，在软弱上显得完全。这根刺暴露你的软弱；没有牠，你不会晓得自己是多么软弱。现在你需要我作你的恩典。在你的经历，在你的享受中，我的恩典会成为覆庇你的能力。』保罗所经历的恩典，事实上就是主耶稣基督自己。我信保罗从经历中领会，主的恩典成为能力覆庇他，好像帐棚覆罩他一样。因此，这恩典的能力成为保罗受苦之时的居所。当保罗受苦时，他能住在这覆罩他的帐幕中。这个帐幕，这个帐棚，支持他、扶持他、维系他、并保守他。要显大主恩典的充足，我们的苦难是不能免的；要显明主能力的完全，我们的软弱是需要的。因此，使徒极其喜欢夸自己的软弱，好叫基督的能力覆庇他。恩典是供应，能力是恩典的力量、才能。这二者都是复活的基督，祂现今是赐生命的灵，住在我们里面，（林前十五45，加二20，）给我们享受。

22Paul might have prayed like this: “O Lord, take away the thorn. Get rid of this messenger of Satan. I am suffering, and I cannot bear this thorn any longer.” The Lord answered Paul’spray er, but not according to Paul’sway. Likewise, the Lord will answer our prayer, but He may not answer it according to our way. The Lord seemed to say to Paul, “No, I shall not remove the thorn. This thorn is being used by Me to keep you down. I realize that you are suffering, and I shall give you the grace you need. Paul, My grace is sufficient for you. Don’task Me to take away the thorn. If I were to take it away, I would have to take away the visions and the revelations, and I would have no way to do that except by taking you away. Paul, if you do not have this thorn, you may be too proud and lifted up too high. I cannot allow that to happen. The best way to keep you down is to leave this thorn with you. But I shall grace you and support you so that you may be able to bear this suffering. Also, in your experience, My grace will become power made perfect in weakness. The thorn exposes your weakness. Without it, you would not realize how weak you are. Now you need Me to be your grace. In your experience, your enjoyment, My grace will become power tabernacling over you.” The grace experienced by Paul was actually the Lord Jesus Christ Himself. I believe that in his experience Paul realized that the Lord’s grace became power spread over him like a tent. Hence, this grace-power became a dwelling place for Paul in his sufferings. As he was suffering, Paul could dwell in the tabernacle spread over him. This tabernacle, this tent, sustained him, supported him, maintained him, and kept him. To magnify the sufficiency of the Lord’s grace, our sufferings are required. To show forth the perfectness of the Lord’s power, our weakness is needed. Hence, the apostle would most gladly boast in his weaknesses, that the power of Christ might tabernacle over him. Grace is the supply, and the power is the strength, the ability, of grace. Both are the resurrected Christ, who is now the life-giving Spirit dwelling in us (1 Cor. 15:45; Gal. 2:20) for our enjoyment.

23林后十二章九节里的覆庇，原文是由二字所组成的复合动词。第一字意在上面，第二字意住在帐棚里，如约翰一章十四节和启示录二十一章三节所用者。这复合动词意即把帐棚或居所固定在某物之上。这描绘基督的能力，就是基督自己，如同帐棚覆罩在我们身上，荫庇我们的软弱。保罗在林后十二章十节下结论说，『因此，我为基督的缘故，就以软弱、凌辱、贫困、逼迫、困苦为可喜悦的，因我甚么时候软弱，甚么时候就有能力了。』可喜悦的，或作，可满意的，与马太三章十七节者同。凌辱，或作虐待。贫困，或作窘逼；即逼得甚紧的急需。困苦，直译，场所狭窄。因此指困境、难处、困苦。在这节末了，保罗说到软弱和有能力。他在旧人里是软弱的，在覆庇的基督里是有能力的。

23The Greek word translated “tabernacle” in verse 9 is episkenoo, a compound verb composed of epi and skenoo. Skenoo, meaning to dwell in a tent, is used in John 1:14 and Revelation 21:3. Episkenoo here means to fix a tent or a habitation upon. It portrays how the power of Christ, even Christ Himself, dwells upon us as a tent spread over us, overshadowing us in our weakness. In verse 10 Paul concludes, “Wherefore I am well pleased in weaknesses, in insults, in necessities, in persecutions, and distresses, on behalf of Christ; for whenever I am weak, then I am powerful.” The Greek word rendered “well pleased” also means well content, as in Matthew 3:17. Insults are mistreatments, and necessities are constraints, urgent needs that press much. Literally, the Greek word for “distresses” means narrowness of room; hence straits, difficulties, distresses. At the end of this verse Paul speaks of being weak and also of being powerful. He was weak in his old being, but he was powerful in the overshadowing Christ

主的烹调

THE LORD’S COOKING

24我们在这几节经文里看见的，乃是主在『烹调』保罗。主『烹调』保罗，使他成为一道美味的『菜肴』，给我们众人享受。五十多年来，我一直在享受使徒保罗。但我必须见证，我从来没有享受保罗像最近这么多。他真是主耶稣所烹调的美味筵席。我们作中国菜，有时候先把食物放进炙热的火里，然后又放进冷水里。这种煮法，好像使食物的味道特别好。这个例子说明主怎样对付保罗，主怎样烹调他。主先把保罗高举到第三层天，然后把他带到阴间，接著祂容许一根刺临到他。我若是保罗，我可能会对发生在我身上的事感到不解。我一定会告诉主，我受不了这根刺。但就如我们曾经指出的，主供应给保罗彀用的恩典，这恩典成了覆庇他的能力。

24What we have in these verses is the Lord’s “cooking” of Paul. The Lord “cooked” Paul and made him a delicious “dish” for us all to enjoy. For more than fifty years, I have been enjoying the Apostle Paul. But I must testify that I have never enjoyed Paul as much as I have recently. He certainly is a delicious feast cooked by the Lord Jesus. Sometimes in preparing Chinese food, the food is first put into the fire and then in cold water. It seems that this process of cooking results in the best taste. This illustrates how the Lord dealt with Paul, how the Lord cooked him. First the Lord uplifted Paul to the third heaven, then He carried him away to Hades, and following that He allowed a thorn to come to him. If I had been Paul, I probably would have wondered what was happening to me. I surely would have told the Lord that I was not able to bear the thorn. But as we have pointed out, the Lord’s sufficient grace was supplied to Paul, and this grace became power tabernacling over him

在对基督的经历上成为富足

BECOMING RICH IN THE EXPERIENCE OF CHRIST

25当保罗思想高超的异象和奇妙的启示时，那根刺在他身上工作，使他无法骄傲，也无法被高抬。但那根刺使保罗卑微低下时，恩典就供应他、支持他，他也得著能力的覆庇。主是这样奇妙的烹调保罗，使他经历延展无限的基督。结果，保罗对基督就有丰富的经历。

25As Paul considered the high visions and marvelous revelations, the thorn worked on him to keep him from being proud and lifted up. But as the thorn worked to keep Paul low, grace supplied and sustained him, and power overshadowed him. This was the Lord’s wonderful way of cooking Paul to cause him to experience the all-extensive Christ. As a result, Paul was rich in the experience of Christ.

26热中犹太教的人当然无法和保罗相比。哥林多人受了他们的打岔，真是愚昧！热中犹太教的人没有启示、没有异象。照样，他们也没有刺，没有恩典，没有覆庇他们的能力。他们对基督一点经历也没有。相反的，保罗看见了异象，也领受了启示。不仅如此，主也用刺对付过他，使他能非常实际的经历祂作恩典和能力。因此，保罗这个人满了异象、苦难、以及对主的经历和享受。主成了他的恩典，也成了像帐棚覆罩在他身上的能力。今天基督徒中间非常缺乏使徒保罗的经历。许多信徒都是天然的、守传统的。他们像热中犹太教的人一样，有老旧传统的宗教、死字句的圣经，和许多仪文、规条。原则上，他们和热中犹太教的人没有两样，甚至他们都是一样传一位不全是真正的耶稣。他们没有异象、启示、刺和恩典。他们照天然的想法解释圣经，并且跟从传统、规条。他们身上没有覆庇他们的能力。在保罗和今天热中犹太教者的经历之间，有何等强的对比！假如你得著从主来的启示之后，有一根刺临到你，不要失望。苦难总是随著异象和启示来的。你不需要为这根刺有很多的祷告。这根刺不会离开你的。主反而会容许牠留下来，好带来恩典给你享受。然后这恩典会成为你每天的力量，甚至成为你的居所，成为覆庇你的帐幕。这会使你属灵的经历更丰富。我们享受主的恩典，且住在祂能力的覆庇之下时，我们就会一直有一些关乎基督与召会的话可以讲说。

26The Judaizers certainly could not compare with Paul. How foolish the Corinthians had been to be distracted by them! The Judaizers had no revelation or vision. Likewise, they did not have the thorn, the grace, or the power tabernacling over them. They were utterly devoid of the experience of Christ. Paul, on the contrary, had seen visions and received revelations. Furthermore, he had been dealt with by the Lord through the thorn in order to experience Him as grace and as power in a very practical way. Therefore, Paul was a man full of vision, suffering, experience, and enjoyment of the Lord. The Lord became grace to him and also the power spreading over him like a tent. What the Apostle Paul experienced is very much lacking among today’s Christians. Many believers are natural and traditional. Like the Judaizers, they have an old, traditional religion, a Bible in dead letters, and many rituals and regulations. In principle, they are the same as the Judaizers, even in the matter of preaching a Jesus who is not altogether genuine. With them there is no vision, no revelation, no thorn, and no grace. They interpret the Bible in a natural way, and they follow traditions and regulations. With them there is no power tabernacling over them. What a contrast between the experience of Paul and today’s Judaizers! Do not be disappointed if a thorn comes to you after you receive a revelation from the Lord. Visions and revelations are always followed by sufferings. It is not necessary for you to pray much concerning the thorn. The thorn will not be removed. Instead, the Lord will allow it to remain for the purpose of bringing in grace for your enjoyment. This grace will then become your daily strength and even your dwelling place, a tabernacle overshadowing you. This will enrich your spiritual experience. When we enjoy the Lord’s grace and dwell under the overshadowing of His power, we shall always have something to say regarding Christ and the church