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哥林多后书生命读经 · 第57篇

保罗为他使徒权柄的表白（八）

Paul’s Vindication of His Apostolic Authority (8)
1读经：哥林多后书12:19—13:10。
1Scripture Reading: 2 Cor. 12:19—13:10
在基督里当著神面前说话
SPEAKING BEFORE GOD IN CHRIST
2保罗在林后十二章十九节说，『你们一向以为我们是向你们分诉，我们乃是在基督里当著神面前说话。亲爱的，一切的事都是为建造你们。』我们可能与哥林多人一样，以为保罗在这几章里是为自己辩护。这一组信息的题目，甚至说到保罗为他使徒权柄的表白。表面看来，保罗在这几章里是表白自己，实际上他不是表白自己，也不是为自己辩护。保罗在这一节说，他乃是在基督里当著神面前说话。『在基督里，』指使徒凭以说话的生命，说到他们说话的凭藉与本质。『当著神面前，』指使徒说话的气氛，说到他们说话的范围。
2In 12:19 Paul says, “All this time you are thinking that we are defending ourselves to you. Before God, in Christ we speak; but all things, beloved, are for your building up.” Along with the Corinthians, we may think that in these chapters Paul is defending himself. The title of this group of messages even speaks of Paul’s vindication of his apostolic authority. Apparently in these chapters Paul is vindicating himself; actually, he is neither vindicating himself nor defending himself. In this verse Paul says that he speaks before God and in Christ. “In Christ” denotes the life by which the apostles speak; it refers to the means and substance of their speaking. “Before God” denotes the atmosphere in which the apostles speak; it refers to the sphere of their speaking
311:17保罗似乎前后不一致。他在十一章十七节说，他所说的，不是照著主说的，乃像在愚妄中。如今他却说，他是在基督里当著神面前说话。我不认为保罗会因别人指控他前后不一致而替自己辩护。我们或者了解他，或者不了解他。保罗知道他在作甚么，说甚么。今天我们也被人指控，说我们是前后不一致并自相矛盾。请想想保罗在哥林多后书中的情形。当他说话像在愚妄中的时候，他说他不是照著主说的。换句话说，保罗说推动他说话的是他的愚妄，而不是主。但他在十二章十九节却说，他凭基督作他的生命，在基督里说话。他又说，他当著神面前说话，也就是说，神成了他说话的范围。保罗在这里似乎是说，『我不是为自己辩护。我说话乃是凭基督作我的生命，并当著神面前作我说话的气氛。不仅如此，我说话是为建造你们。亲爱的，一切的事不是为表白我们，乃是为建造你们。我喜欢为你们花费，并完全花上自己。我不在意为自己辩护，却在意你们，并在意你们的建造。这是我关心的中心点。我并不想说服你们接受我作使徒。我所关心的，是要你们得著建造。只要你们被建造，我就满足。我愿意为这事舍弃一切。』
3It may seem that Paul is not consistent. In he says that he speaks not according to the Lord, but as in foolishness. Now he says that he speaks before God in Christ. I do not think Paul would defend himself against the charge of being inconsistent. Either we understand him or we do not. Paul knew what he was doing and what he was saying. Today we also are accused of being inconsistent and contradictory. Consider Paul’s situation in 2 Corinthians. When he was speaking as it were in foolishness, he said that he did not speak according to the Lord. In other words, Paul was saying that his foolishness, and not the Lord, was the motivation of his speaking. But in 12:19 he says that he speaks in Christ, by Christ as his life. He also says that he speaks before God, that is, in God as the sphere of his speaking. Here Paul seems to be saying, “I am not defending myself. Rather, I am speaking by Christ as my life and before God as my atmosphere. Furthermore, I speak for the sake of your building up. All things, beloved, are not for our vindication, but are for your building up. I would like to spend and be spent utterly for you. I don’t care to defend myself. I care for you and for your building up. This is the focus of my concern. I am not trying to convince you to receive me as an apostle. My concern is that you be built up. As long as you are built up, I will be satisfied. I am willing to give anything for this.”
一列消极的事物
A LIST OF NEGATIVE THINGS
4二十节说，『我怕我来的时候，或许见到你们不合我所想要的，你们见到我也不合你们所想要的；又怕有争竞、嫉妒、恼怒、私图好争、诽谤、谗言、自高自大、混乱的事。』保罗愿意哥林多人在基督里，活基督，并建造成为基督的身体。但是保罗担心他到他们中间的时候，或许见到他们不合他所想要的。再者，他也知道哥林多人可能见他也不合他们所想要的，因为保罗可能需要放胆管教他们。因此，他会显得似乎不温柔、不爱他们。
4Verse 20 says, “For I fear, that perhaps when I come, I may find you not such as I wish, and I may be found by you not such as you wish: that perhaps there may be strife, jealousy, angers, rivalries, backbitings, whisperings, puffings up, disorders.” Paul’s desire for the Corinthians was that they would be in Christ, live Christ, and be built up as the Body. However, Paul was concerned that when he came to them, he would find them not such as he wished. Moreover, he realized that the Corinthians might find him not such as they wished, for it might be necessary for Paul to be bold toward them and to discipline them. Hence, it would seem that he was not tender or loving
5保罗在二十节题到争竞、嫉妒、恼怒、私图好争、诽谤、谗言、自高自大、混乱的事。这一切乃是活在肉体中，为著自己利益之人的光景。争竞，或作争辩，争论，争吵。诽谤，或作毁谤，说坏话。谗言，即暗中诋毁。保罗用『自高自大』一辞，意即得意洋洋的傲慢；在原文里，这辞与林前四章六节的『自高自大』同源。混乱，或作骚动。保罗在林后十二章二十节乃是对哥林多人说，『你们如果是这样的人，当我再来的时候，就会令我惭愧。我一直服事你们、供应你们，我也写了一封书信给你们。如果我发现你们满了争竞、嫉妒、恼怒、私图好争、诽谤、谗言、自高自大、混乱的事，我就会蒙羞。神会卑屈我，我就必须求祂怜悯，因为我的职事竟然产生这样可怜的结果。我来的时候，你们中间如果还有这等事，就的确是我的羞耻。』保罗在二十一节继续说，『且怕我再来的时候，我的神在你们面前卑屈我，我还要为那许多从前犯罪，还没有悔改他们所行污秽淫乱邪荡之事的人哀恸。』这一节没有道理或神学。哥林多后书这一段乃是论到召会生活的实行。今天有许多基督徒不注意这几章，因为他们不觉得有需要。他们不觉得有需要，是因为他们没有召会生活。但那些在实际召会生活中的人，需要这几章。我们感谢主，因著祂的怜悯，我们确实知道我们需要这几章。我们感觉有需要，就表示我们是在主的怜悯之下。
5In verse 20 Paul mentions strife, jealousy, angers, rivalries, backbitings, whisperings, puffings up, disorders. All these are characteristics of people living in the flesh for their own interests. The Greek word rendered strife also means debate, contention, quarrel. Likewise, the word for backbitings means detractions or evil speakings, and that for whisperings means secret slanders. By “puffings up” Paul means inflated arrogance. In Greek the word is a kindred word to “puffed up” in 1 Corinthians 4:6. The word for disorders may also be rendered disturbances. In this verse Paul is saying to the Corinthians, “If you are such persons, I will be put to shame when I come to you again. I have been serving you and ministering to you. I have already written one epistle to you. If I find that you are full of strife, jealousy, angers, rivalries, backbitings, whisperings, puffings up, and disorders, I will be put to shame. God would humble me, and I would have to ask Him for mercy because of the pitiful result of my ministry. It would surely be a shame to me if these things are still among you when I come.” In verse 21 Paul continues, “Lest when I come again my God should humble me in regard to you, and I shall mourn over many who have sinned before and are not repenting of the uncleanness and fornication and debauchery which they practiced.” In this verse there is no doctrine or theology. What we have in this portion of 2 Corinthians is something related to the practice of the church life. Many of today’s Christians do not pay attention to these chapters, because they do not feel the need for them. The reason they do not sense a need is that they do not have the church life. But these chapters are needed by those in the practical church life. We thank the Lord that, under His mercy, we do know our need for these chapters. To be conscious of our need is a sign that we are under the Lord’s mercy.
6保罗在二十至二十一节题到十一项消极的事：争竞、嫉妒、恼怒、私图好争、诽谤、谗言、自高自大、混乱、污秽、淫乱、邪荡。有人会希奇，这些事怎么可能在召会生活中出现？哦，我们要清醒，不要作梦了。不仅如此，我们应当想想自己的光景。你从来没有诽谤人、批评人么？可能当某个人在聚会中站起来时，你默默对自己说，『他又来了。』那岂不是谗言么？你有没有争竞或嫉妒，恼怒或私图好争？你能说你在召会生活中，对别人从来没有私图好争么？二十节所题的，可能是文雅的罪而不是粗鄙的罪。有教养的人只在背后批评人。有教养、较文雅的人，不粗鲁的批评人，而是散播谗言、背后诽谤。不仅如此，我们也需要察看自己是否自高自大。我们里面可能有自高自大的灵，而在外面从我们的态度上显露出来。你虽然有学问、文雅、有教养，但你掩不住傲慢的神色。保罗在二十节题到比较文雅的罪，在二十一节题到三项粗鄙的罪。所有这些罪恶的事，都有可能偷著进到召会生活中。因此保罗说，他怕他来到哥林多的时候，看见这等事还在信徒中间；那对于他和他的职事来说，将会是个羞耻。林后十二章并没有结束。这里说的既是实际的话，就难以有结论。这件事敞开在这里，留下余地给人作进一步的考量。因此，保罗在十二章没有结束的话。
6In verses 20 and 21 Paul mentions eleven negative things: strife, jealousy, angers, rivalries, backbitings, whisperings, puffings up, disorders, uncleanness, fornication, and debauchery. Some may wonder how it is possible for such things to be found in the church life. Oh, we need to wake up and not have a dream concerning these matters. Furthermore, we need to consider our own situation. With you is there ever any backbiting or criticizing? Perhaps when a certain person stands up in the meeting, you may say quietly to yourself, “There he is again.” Is this not a kind of whispering? Do you have any strife or jealousy, any anger or rivalry? Can you say that in the church life you have not been in rivalry with others? The items mentioned in verse 20 may be somewhat polite sins rather than gross sins. Those who are more cultured will criticize others behind their backs. Those who are cultured and refined do not criticize others in a crude way. Instead, they may whisper about them and backbite. Furthermore, we need to check whether or not we are puffed up. Inwardly we may have a puffed- up spirit, and we may display this outwardly in our attitude. Even though you may be educated, refined, and cultured, you cannot hide your arrogant attitude. Along with the more refined sins in verse 20, Paul names three gross sins in verse 21. It is possible for all these sinful things to creep into the church life. This was the reason Paul said that he feared coming to Corinth and seeing such things still present among the believers. That would have been a shame to him and to his ministry. Chapter twelve of 2 Corinthians has no ending. With the kind of practical speaking we have here, it is difficult to have a conclusion. The matter is left open for further consideration. Hence, in chapter twelve Paul does not give a concluding word
必不宽容
NO LONGER SPARING
7保罗在十三章一节接著说，『这是我第三次要到你们那里去，凭两三个见证人的口，句句都要定准。』照我所知道的，保罗并没有第三次到哥林多去。他在行传十八章曾到哥林多，在行传二十章再去一次。不久，他就上耶路撒冷，在那里被人逮捕，然后到罗马去。因此，他没有机会第三次到哥林多去。
7In 13:1 Paul goes on to say, “This third time I am coming to you. At the mouth of two or three witnesses every word shall be established.” According to my knowledge, Paul never went to Corinth the third time. He was in Corinth in Acts 18 and again in Acts 20. Not long after that, he went to Jerusalem, where he was arrested, and then to Rome. Therefore, he did not have the opportunity to come the third time to Corinth.
8保罗在林后十三章二节说，『我从前说过，现今不在的时候，事先又对那些从前犯了罪的，和所有其余的人说，正如我第二次同在的时候所说的；我若再来，必不宽容。』这指明保罗一直容忍那个光景。但他第三次再来的时候，就不再容忍他们。他必不宽容。
8In verse 2 Paul says, “I have previously said as present the second time, and I say beforehand, being absent now, to those who have sinned before and to all the rest, that if I come again I will not spare.” This indicates that Paul has been tolerating the situation. But should he come back the third time, he will not tolerate it any longer. He will not spare
基督在保罗里面说话的凭证
A PROOF OF CHRIST SPEAKING IN PAUL
9保罗在三节继续说，『因为你们寻求基督在我里面说话的凭证。基督向著你们不是软弱的，在你们里面乃是有大能的。』基督在使徒里面说话时，祂在信徒里面是有大能的。这对信徒确是有力且主观的凭证，证明基督在
9In verse 3 Paul continues, “Since you seek a proof of Christ speaking in me, who is not weak unto you, but is powerful in you.” Christ is powerful in the believers while He is speaking in the apostle. This is indeed a strong and subjective proof to the believers that Christ speaks in the apostle
10使徒里面说话。
10
11三节有力的指明，有些哥林多人是多么怀疑保罗。他们寻求基督在保罗里面说话的凭证。毫无疑问，这样的怀疑给热中犹太教的人开了路，使他们得以进来。要明白保罗在三节的答覆相当不容易。保罗在这里说，基督向著哥林多人不是软弱的，在他们里面乃是有大能的。保罗似乎是说，『哥林多人哪，你们怀疑基督在我里面说话的凭证。当我说话的时候，基督岂不在你们里面么？谁把基督供应给你们？是热中犹太教的人么？你们必须承认，是我把基督供应给你们。基督若不在我里面说话，你们怎能藉著我的职事而有基督在你们里面？热中犹太教的人来到你们中间以前，基督已经在你们里面。当我来到哥林多，我把基督供应给你们，把基督分赐给你们。基督已经藉著我，特别是藉著我的说话，把祂自己分赐给你们，这是个事实。不仅如此，在你们里面的基督，向著你们不是软弱的。相反的，祂在你们里面乃是有大能的。你们必定不会说，你们的基督是软弱的。你们知道基督在你们里面是有大能的。你们藉著谁接受这大能的基督？你们不是藉著热中犹太教的人接受基督的。你们必须承认，这位大能的基督是藉著我才进到你们里面的。这岂不是基督在我里面说话的有力凭证么？』在这里我们看见保罗的智慧逮住了哥林多人。他们自高自傲，绝不会承认自己的基督是软弱的。保罗知道他们会说他们里面的基督是有大能的；这给他立场，指出他们是藉著他的说话，才得著这位大能的基督。这是基督在保罗里面说话的凭证。
11Verse 3 indicates strongly how much some of the Corinthians were questioning concerning Paul. They were asking for proof of Christ’s speaking in Paul. No doubt, this kind of questioning opened the way for the Judaizers to come in. It is rather difficult to understand Paul’s answer in verse 3. Here Paul says that Christ is not weak unto the Corinthians, but is powerful in them. What Paul seems to be saying is this: “Corinthians, you are questioning the proof of Christ speaking in me. While I am speaking, is Christ not in you? Who ministered Christ to you? Was it the Judaizers? You must admit that I am the one who ministered Christ to you. If Christ does not speak in me, how could you have Christ in you through my ministry? Before the Judaizers came to you, you already had Christ in you. When I came to Corinth, I ministered Christ to you. I imparted Christ to you. It is a fact that Christ has been imparted into you through me, in particular, by my speaking. Furthermore, the Christ who is in you is not weak unto you. On the contrary, He is powerful in you. Surely you would not say that you have a weak Christ. You know that Christ is powerful in you. Through whom did you receive this powerful Christ? You did not receive Him through the Judaizers. You must confess that it was through me that this powerful Christ came into you. Isn’tt his a strong proof that Christ speaks in me?” Here we see Paul’s wisdom in catching the Corinthians. Being proud, they would never admit that they had a weak Christ. Paul knew they would say that the Christ in them was powerful. This would give him the ground to point out that they received this powerful Christ through his speaking. This was a proof of Christ’s speaking in Paul.
12在基督里面是软弱的保罗在四节说，『祂固然由于软弱被钉十字架，却由于神的大能仍然活著。我们在祂里面也是软弱，但由于神向著你们的大能，必与祂同活。』这一节的软弱是指身体的软弱，与十章十节者同。基督为自己无需成为软弱的，但祂为我们完成救赎，甘愿在身体上成为软弱的，好被钉十字架。然而，祂复活了，现今由于神的大能仍然活著。保罗在十三章四节说，使徒们在基督里面是软弱的，但由于神向著信徒的大能，必与祂同活。使徒跟从基督的榜样，在与祂生机的联结中，甘愿成为软弱的，好与祂同过钉十字架的生活。因此，他们由于神向著信徒的大能，必与祂同活。表面上，他们向著信徒是软弱的；实际上，他们是有大能的。
12WEAK IN CHRIST In verse 4 Paul says, “For indeed He was crucified out of weakness, but He lives by the power of God. For indeed we are weak in Him, but we shall live together with Him by the power of God toward you.” The weakness in this verse is that of the body, the same as in 10:10. For Himself Christ did not need to be weak in any way, but for accomplishing redemption on our behalf He was willing to be weak in His body that He might be crucified. However, now He lives, after being resurrected, by the power of God. In verse 4 Paul says that the apostles are weak in Christ, but live together with Him by the power of God toward the believers. The apostles followed the pattern of Christ, willing to be weak in the organic union with Him, that they might live with Him a crucified life. Thus, they would live together with Him by the power of God toward the believers. Apparently they are weak toward them; actually they are powerful
13基督若不是软弱的，就不会被捉拿，更不会被钉十字架。惟有软弱的人才会被钉十字架。基督为著完成救赎，特意成为软弱的，软弱到被捉拿、被钉十字架的地步。但现今救赎已经完成，基督已经复活，祂不再是软弱的。保罗在四节向哥林多人指出，使徒们在基督里面是软弱的。他们藉著生机的联结与基督是一，而成为软弱的。他们这样软弱的目的，是要建造召会。当使徒们来到哥林多，他们不是刚强的来，乃是软弱的来，为要把基督分赐到哥林多人里面，好造就他们，成全他们，使他们被建造，成为基督的身体。事实上，使徒们并不软弱。但是他们甘愿成为软弱，并且照著四节来看，在基督里仍然是软弱的。四节的『在祂里面』这话，非常重要。你也许从来没有听说，我们能在基督里成为软弱的。我们的观念以为，在基督里是刚强的，不是软弱的。然而保罗在这一节说，我们在祂里面是软弱的。为甚么我们在基督里是软弱的？我们在祂里面是软弱的，乃是为
13If Christ had not been weak, He could not have been arrested, much less nailed to the cross. Only one who is weak can be crucified. For the accomplishment of redemption, Christ purposely became weak, so weak that He could be arrested and crucified. But now that redemption has been accomplished and Christ has been resurrected, He is no longer weak. In verse 4 Paul points out to the Corinthians that the apostles are weak in Christ. Through the organic union, they are one with Christ to be weak. The purpose for their being weak in this way is for the sake of the building up of the church. When the apostles came to Corinth, they did not come in a way of strength, but in a way of weakness, for the purpose of imparting Christ into the Corinthians and of edifying them, perfecting them, so that they may be built up as the Body of Christ. Actually, the apostles were not weak. But they voluntarily became weak and, according to verse 4, continued to be weak in Christ. The phrase “in Him” in verse 4 is very important. Probably you have never heard that we can be weak in Christ. Our concept is that to be in Christ is to be strong, not to be weak. Nevertheless, in this verse Paul says that we are weak in Him. Why are we weak in Christ? We are weak in Him in order to live a crucified life
14著过钉十字架的生活。
14
15保罗在这几节的意思似乎是说，『亲爱的哥林多信徒，你们知道你们是多么使我被钉十字架么？你们中间许多人仍然在把我钉十字架。当你们指控我欺骗你们，行事诡诈的时候，你们是在把我钉十字架。我从来没有作过欺骗你们的事。我在基督里曾是软弱的，并且我一直在祂里面是软弱的，
15In these verses Paul seems to be saying, “Dear believers at Corinth, don’ty ou know how much you have caused me to be crucified? Many of you are still crucifying me. You put me on the cross when you accuse me of cheating you or of acting with guile. I have never done anything to cheat you. I have been weak in Christ and I continue to be weak in Him so that I may live a crucified life
16好叫我能过钉十字架的生活。』保罗在四节不仅说使徒们在基督里是软弱的，并说他们由于神向著信徒的大能，必与基督同活。我们不能完全明白保罗的意思。我所领会的，就是保罗要第三次到哥林多人那里去，他告诉他们，他那时就不再软弱了。相反的，他要满有能力的对付他们。
16In verse 4 Paul says not only that the apostles are weak in Christ; he also says that they will live together with Christ by the power of God toward the believers. We cannot understand fully what Paul means. My understanding is that in coming to the Corinthians a third time, Paul is telling them that he would no longer be weak toward them. On the contrary, he would be powerful to avenge
验证我们自己
PROVING OURSELVES
17保罗在五节告诉哥林多人：『你们要试验自己是否在信仰中；你们要验证自己。岂不知你们有耶稣基督在你们里面么？除非你们是经不起试验的。』试验是断定我们的光景；验证是证明我们的身分合格。保罗在这里告诉哥林多人，要试验自己是否在信仰中。这是指客观的信仰。（徒六7，提前一19与注2。）人若在客观的信仰中，就必定有主观的信心，相信基督以及神新约经纶的全部内容。这就是使徒要哥林多人试验的。
17In verse 5 Paul says to the Corinthians, “Test yourselves whether you are in the faith; prove yourselves; or do you not recognize yourselves that Jesus Christ is in you, unless you are disapproved?” To test is to determine our condition; to prove is to qualify our status. Here Paul tells the Corinthians to test themselves whether they are in the faith. This is the objective faith (Acts 6:7; 1 Tim. 1:19). If anyone is in the objective faith, he surely has the subjective faith, and believes in Christ and the entire content of God’s New Testament economy. This is what the apostle asks the Corinthians to test
18保罗特别问哥林多人，他们是否承认有耶稣基督在他们里面。只要信徒晓得耶稣基督在他里面，他就合格、经得起试验，是基督的真肢体。在林后十三章五节『经不起试验的』一辞，意思是不合格的。保罗在这里是说，『耶稣基督在你们里面么？祂若不在你们里面，你们就是经不起试验的，也是通不过试验的。但祂若在你们里
18Paul specifically asked the Corinthians whether they recognized that Jesus Christ is in them. As long as a believer realizes that Jesus Christ is in him, he is qualified, approved, as a genuine member of Christ. In verse 5 the word disapproved means disqualified. Here Paul is saying, “Is Jesus Christ in you or not? If He is not in you, you are disapproved, and you cannot pass the test. But if He is in you, you are qualified
19面，你们就合格了。』根据五节所含示的事实，保罗就能向哥林多人证明，他们已经岔出正路很远了。一面，他们知道基督在他们里面。另一面，他们怀疑、质问保罗的职事。事实上，他们才是自相矛盾的。
19Based upon the facts implied in verse 5, Paul could prove to the Corinthians how far they had gone astray. On the one hand, they realized that Christ was in them. On the other hand, they doubted or questioned Paul’s ministry. Actually, they were the ones who were contradictory.
20保罗在六节接著说，『我却盼望你们晓得，我们不是经不起试验的。』使徒藉这话转到他自己和众使徒，指明他们既有基督在里面生活说话，就完全是合格的，不是经不起试验的，在麻烦的哥林多人中间，更是这样。使徒切望他们能确知这事，对他不会再有问题。保罗在五至六节似乎是告诉哥林多人说，『你们要晓得，我们不是经不起试验的。你们中间或许有人是经不起试验的，但我确知，我们不是经不起试验的。我们有基督在我们里面，也有祂在我们里面说话。现今我要你们试验自己，是否有基督在你们里面；这会断定你们是否合格。我已经验证自己，确知基督在我里面，并在我里面说话。因此，我能通过试验，并经得起试验，确实有基督在我里面说话。』七节说，『我们求神，叫你们一件恶事都不作。这不是要显明我们是经得起试验的，乃是要你们行善，让我们就像是经不起试验的罢！』这指明信徒的行善，验证使徒的资格和教训。然而，使徒不在意以这事为立场，运用他使徒的权柄管教信徒；他所在意的，乃是要他们行善，使他们得以建立并建造。
20In verse 6 Paul goes on to say, “But I hope that you will know that we are not disapproved.” By this word the apostle turns to himself and the apostles, indicating that they, having Christ living and speaking in them, are fully qualified and not disapproved, especially among the troublesome Corinthians. The apostle earnestly hopes that they might recognize this and that they may have no further questions about him. In verses 5 and 6 Paul seems to be telling the Corinthians, “You need to know that we are not disapproved. Some of you may be disapproved, but I am certain that we are not disapproved. We have Christ in us, and we have Him speaking in us. Now I am asking you to test yourselves whether you have Christ in you. This will determine whether you are qualified. I have proved myself, and I am assured that I have Christ in me and speaking in me. Hence, I can pass the test and have the approvedness of Christ truly speaking in me.” Verse 7 says, “Now we pray to God that you do no evil, not that we may appear approved, but that you may do what is good, and we may be as disapproved.” This indicates that the believers’ doing good proves the qualification and teaching of the apostles. However, the apostle does not care for this as a standing to exercise his apostolic authority to discipline them. He cares for their doing good that they may be established and built up
21七节的『恶事』，指十二章二十至二十一节所题的事。叫哥林多人一件恶事都不作，就是要他们与这两节经文所列的十一项恶事无关。保罗为哥林多人求神，叫他们一件恶事都不作，目的不是要显明使徒是经得起试验的。他乃是要信徒行善，而任凭人看使徒是经不起试验的。保罗在十三章七节是用讽刺的口吻，而不是直截了当的说话。他必须这样说话，这个事实令哥林多人觉得羞愧。假如有人告诉你：『我求神，叫你不作恶事。』那不是好听的话，不是么？这种话含示，你现在所作的事并不好。不仅如此，如果同一个人又说，『我所以祷告叫你不作恶事，并不是要显明我是经得起神试验的，或者要使我的工作有正面的果效，而是要你行善。』这样说的确令人不愉快。然而，保罗在这一节就是这样向哥林多人说话。他鼓励信徒要为他们自己，而不是为保罗的光景挂心。
21The word “evil” in verse 7 refers to the matters covered in 12:20 and 21. For the Corinthians to do no evil is for them not to be involved with the eleven sinful things listed in these verses. It was not for the purpose that the apostles would be approved that Paul prayed for the Corinthians to do no evil. Rather, he would have the believers do what is good and the apostles appear as if they were disapproved. In verse 7 Paul is speaking ironically, not in a straightforward way. The fact that he must speak the way he does is rather shameful to the Corinthians. Suppose someone would say to you, “I pray to God that you would not do evil.” That would not be a pleasant word, would it? Such a word implies that what you are doing now is not good. Furthermore, suppose the same person also said, “My reason for praying that you not do evil is not that I may appear approved by God or that I may have a positive result from my work, but that you may do what is good.” To be sure, this way of speaking is not pleasant. But this is the way Paul addressed the Corinthians in this verse. He was encouraging the believers to be concerned about themselves, not about Paul’s situation.
22拥护真理保罗在八节继续说，『因为我们不能作任何事抵挡真理，只能拥护真理。』这一节开头的『因为』，指明
22FOR THE TRUTH In verse 8 Paul continues, “For we are not able to do anything against the truth, but for the truth.” The word “for” at the beginning of this verse indicates that verse 8
23八节是解释前节所说的。使徒所期望的，不是要显明他们是经得起试验的，乃是要哥林多的信徒行善。造就信徒行善是拥护真理，使徒若自显是经得起试验的，并向信徒为自己分诉，（十二19，）就是抵挡真理。主不会给使徒能力这样作，因此，他们不能这样作。
23is an explanation of what is mentioned in the preceding verse. What the apostle expects is that the Corinthian believers may do good, not that the apostles may appear approved. To edify the believers to do good is for the truth, but for the apostles to cause themselves to appear approved and to defend themselves to the believers (12:19) is against the truth. The Lord would not enable the apostles to do this. Hence, they are not able to do it
24保罗说使徒不能作任何事抵挡真理，只能拥护真理；他这样说，乃是告诉哥林多人，拥护真理就是造就信徒行善，抵挡真理就是为自己作一些事，使自己蒙称许。为自己分诉乃是抵挡真理。十三章八节的『真理』，是指信仰内容的实际。为自己表白是抵挡真理，不是拥护真理。为这缘故，我们必须忘掉为自己分诉、表白，而注意造就信徒。这才是拥护真理。
24In saying that the apostles were not able to do anything against the truth, but for the truth, Paul was telling the Corinthians that to be for the truth is to edify the believers to do good, and to be against the truth is to do something for ourselves to be approved. To defend ourselves is to be against the truth. The truth in verse 8 refers to the reality of the content of the faith. Self- vindication is contrary to the truth; it is not for the truth. For this reason, we must forget about defending ourselves and vindicating ourselves and care for the edification of the believers. This is for the truth
圣徒的成全
THE SAINTS’ PERFECTING
九节说，『无论何时我们软弱，你们有能力，我们就喜乐了；我们还祈求
Verse 9 says, “For we rejoice whenever we are weak and you are powerful; this also we pray for, your
25一件事，就是你们被成全。』这里的软弱，与『像是经不起试验的』意思相同。当使徒显为经不起试验时，他们在向信徒施行管教上，就是软弱的。当信徒行善时，他们就有能力，叫使徒无力管教他们。使徒为此喜乐，并为此而求，就是为信徒被成全而求。
25perfecting.” Weak here is the same as appearing disapproved. When the apostles appear disapproved, they are weak in administering discipline to the believers. When the believers do good, they are powerful and make the apostles powerless to discipline them. The apostles rejoice over this and pray for this, that is, for the believers’ perfecting
26成全，或作恢复，含示修理，调整，整顿，修补，完美的合在一起，装备完全，准备齐整；因此是成全，完成，教育。使徒为哥林多人祷告，使他们能得著恢复，整顿，完全得著装备和造就，在生命里长大，以建造基督的身体。
26Literally, the word rendered “perfecting” is restoring. It implies repairing, adjusting, putting in order again, and mending, perfectly joining together, thoroughly equipping, well furnishing, thus perfecting, completing, educating. The apostles pray for the Corinthians that they may be restored, put in order again, and thoroughly equipped and edified to grow in life for the building up of the Body of Christ.
27不自居权柄保罗在十节结束这一段话，说，『所以我不在的时候，写这些事，好叫我同在的时候，不必照著主所赐给我的权柄，严厉的待你们；这权柄是为著建造人，并不是为著拆毁人。』这一节指明，保罗并没有自居权柄，他甚至不承认他是为自己辩护，或为自己表白。当然这几章含示保罗是使徒，然而他向著哥林多人并没有自居使徒的权柄。这样，他在十至十三章到底作了甚么？他一直想要成全信徒，把他们建造起来。保罗在这几章里并不是为自己辩护；他乃是在成全圣徒。他不是为自己使徒的地位或使徒的权柄表白；他乃是在成全圣徒。换句话说，照著保罗实际的职事，他正在努力使受打岔的哥林多信徒与神完全和好而归向神。只要哥林多人与那些供应基督给他们的人，关系还没有纠正或调整，他们仍是远离神的。他们会停顿在一种光景，与对神完全的享受隔绝。保罗在这里所作的，就是要除去信徒与神之间最后的间隔，并将他们完全带回到神里面，使他们能完全享受祂自己。
27NOT ASSUMING AUTHORITY In verse 10 Paul concludes this section by saying, “Therefore I write these things being absent, in order that being present I may not use severity, according to the authority which the Lord gave me for building up and not for overthrowing.” This verse indicates that Paul did not assume authority. He would not even admit that he was defending himself or vindicating himself. Of course, there is the implication in these chapters that Paul was an apostle. However, he did not assume his apostleship with respect to the Corinthians. What, then, has he been doing in chapters ten through thirteen? He has been seeking to perfect the believers and build them up. In these chapters Paul is not defending himself; he is perfecting the saints. He is not vindicating his standing as an apostle or his apostolic authority; he is perfecting the saints. In other words, according to Paul’s actual ministry, here he is working to reconcile the distracted Corinthian believers back to God in full. As long as their relationship with those who ministered Christ into them had not been rectified or adjusted, the Corinthians would still be away from God. They would remain in a condition of being separated from the full enjoyment of God. What Paul is doing here is trying to remove the last separation between the believers and God and to bring them wholly back into God so that they may have the full enjoyment of Him
28我们曾看过，使徒保罗是所有信徒的榜样。他在十二章告诉我们，他如何享受基督作他彀用的恩典、能力、和覆庇的帐幕到极点。当保罗写这封书信给哥林多人时，他们大多数还没有进入对基督这样的享受里。因此，保罗在十二章的后半段与十三章的前半段，尽力带信徒进入对基督的享受，使他们享受基督作他们彀用的恩典、每日的力量、和覆庇的居所。保罗无意自居使徒的职分，运用使徒的权柄，或表白他使徒的地位。
28We have seen that the Apostle Paul is a pattern for all believers. In chapter twelve he tells us how he enjoys Christ to the uttermost as his sufficient grace, as his power, and as his overshadowing tabernacle. When Paul wrote this Epistle to the Corinthians, most of them had not come into such an enjoyment of Christ. Thus, in the last part of chapter twelve and the first part of chapter thirteen, Paul is trying to bring the believers into such an enjoyment of Christ as their sufficient grace, their daily strength, and their overshadowing dwelling place. Paul has no intention of assuming his apostleship, exercising his apostolic authority, or vindicating his apostolic standing
29使徒是甚么当保罗使用使徒一辞，他有他的意思；但今天基督徒使用这辞，有另外的意思。字辞虽然相同，所用的字典或辞典却不同。当保罗说自己是使徒时，他的意思是指使徒是奉神差遣的人，要把基督供应到罪人里面，使他们成为神的儿子和基督的肢体，并且被造就，长大而成为基督的身体。这是保罗对于使徒是甚么的领会。保罗用这个辞的时候，并不认为使徒是一个大有能力的人，由基督授权来控制人、辖制人。不，保罗对使徒职分并没有这样的观念。这样的观念是可鄙的。然而，今天许多人使用使徒一辞时，将其领会为像教皇或至少像大主教一样的人。甚至有人题到长老时，也有这种观念。因此，他们赋与使徒、长老这两个辞非常令人不愉快、叫人讨厌的含意。我们对这些辞的领会必须是合乎圣经的，就是照著神纯净的话，而不是照著宗教的传统。
29WHAT AN APOSTLE IS When Paul uses the word apostle, he means one thing, but when Christians use this word today, they mean something else. The vocabulary is the same, but the dictionaries or lexicons are different. When Paul refers to himself as an apostle, he means one sent by God to minister Christ into sinners so that they may become sons of God and members of Christ, and then be edified to grow and become the Body of Christ. This is Paul’s understanding of what an apostle is. Paul does not use this word with a connotation that an apostle is a powerful person authorized by Christ to control and overrule. No, in Paul there is no such concept of apostleship. This concept is altogether despicable. However, when many use the word apostle today, they have in mind someone like a pope or at least an archbishop. Some even have this concept about the word elder. Hence, they give the words apostle and elder a very unpleasant and distasteful connotation. Our understanding of these terms must be biblical, that is, according to the pure Word of God, not according to religious tradition.
30我愿意见证，我从来没有自居是『使徒』。我确实不是所谓仗恃著权柄与地位来管辖的使徒。但你说我是使徒，意思若是指我是奉神差遣，将基督供应给人，且将基督分赐到人里面，使人能成为神的儿子并基督的肢体，并使他们在生命中长大，被建造成为基督的身体，我当然会同意。我们使用使徒这辞时，需要有正确的领会和解释。正如我们以前曾指出的，我们都能成为使徒，因为我们都奉差遣将基督供应给人，并且帮助他们长大，使他们被建造成为基督的身体。但是我们中间没有人可以说自己是使徒，而自居使徒的地位，运用权柄管辖别人。与其说我（或任何主的仆人）是使徒，不如称我为基督的奴仆。但愿我们都是使徒，是将基督供应给人的奴仆，而不是教皇。我们都有资格成为这样的使徒。
30I wish to testify that I have never assumed to be an “apostle.” I definitely am not an apostle in the sense of being one who assumes authority and position to rule. But I would surely agree if you would say that I am an apostle in the sense of being sent by God to minister Christ to others and impart Christ into them, so that they may become sons of God and members of Christ and be caused to grow in life and built up as the Body of Christ. We need to use the word apostle with the proper understanding and definition. As we have pointed out before, we all can be apostles in the sense of being those who are sent to minister Christ to others and to help them grow that they may be built up as the Body of Christ. But none of us should be an apostle in the sense of taking the position to exercise authority over others. Instead of referring to me (or to any of the Lord’s servants) as being an apostle, it is better to speak of me as a slave of Christ. May we all be apostles not in the sense of being popes, but in the sense of being slaves who minister Christ to others. We all are qualified to be this kind of apostles