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哥林多后书生命读经 · 第59篇

末了的劝勉、问安与祝福（二）

Final Exhortations, Greeting, and Blessing (2)
1读经：哥林多后书十三章十一至十四节。
1Scripture Reading: 2 Cor. 13:11-14
三重的祝福
A THREEFOLD BLESSING
2在林后十三章十四节我们有三重的祝福：『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』这三重的祝福与三一神有关；因为在这里我们有子基督的恩、父神的爱、以及圣灵的交通。在旧约圣经里我们也有三重的祝福，就是在民数记六章末了，利未祭司所宣告的祝福。在这三重祝福中含示著三一神。民数记六章二十四至二十六节说，『愿耶和华赐福给你，保护你。愿耶和华使祂的脸光照你，赐恩给你。愿耶和华向你仰脸，赐你平安。』首先，我们有与父有关的祝福：『愿耶和华赐福给你，保护你；』其次，我们有与子有关的祝福：『愿耶和华使祂的脸光照你，赐恩给你；』最后，我们有与那灵有关的祝福：『愿耶和华向你仰脸，赐你平安。』利未祭司当然宝贝这个祝福，然而，这祝福不能与林后十三章十四节的祝福相比。民数记六章二十四至二十六节里的祝福仅仅是一个祝福，也就是说，是一个没有享受的祝福。然而，林后十三章十四节的祝福不仅是一个祝福；我们有在三一神格父、子、灵里的神。
2In 13:14 we have a threefold blessing: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” This threefold blessing involves the Triune God, for here we have the grace of Christ the Son, the love of God the Father, and the fellowship of the Holy Spirit. In the Old Testament we also have a threefold blessing, the blessing pronounced by the Levitical priesthood at the end of Numbers chapter six. In this threefold blessing the Triune God is implied. Numbers 6:24- 26 says, “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.” First we have the blessing related to the Father: “The Lord bless thee, and keep thee.” Second, we have the blessing related to the Son: “The Lord make his face shine upon thee, and be gracious unto thee.” Third we have the blessing related to the Spirit: “The Lord lift up his countenance upon thee, and give thee peace.” The Levitical priests surely treasured this blessing. However, it cannot be compared with the blessing in 2 Corinthians 13:14. What we have in Numbers 6:24-26 is a mere blessing, that is, a blessing without enjoyment. But in 13:14 what we have is not only a blessing; we have God in His Triune Godhead, the Father, the Son, and the Spirit
3三一神作我们独一的祝福说到神的爱、基督的恩和圣灵的交通，实际上乃是说：爱就是神，恩就是基督，交通就是圣灵。因此，我们有是爱的父神、是恩的子神、以及是交通的灵神。这意思就是，我们有三一神直接作我们的享受。我们有的，不仅仅是从祂或藉著祂而来的祝福。在新约时代，真实的祝福就是三一神自己。我们已经指出，这祝福乃是三重的，就是恩、爱与交通的祝福。爱是源头，恩是流道，交通是传输，如此，三一神就达到我们，作我们的生命、生命的供应、和我们的享受。现今我们可以终日实际的享受三一神。这就是我们在新约的独一祝福。
3THE TRIUNE GOD AS OUR UNIQUE BLESSING To speak of the love of God, the grace of Christ, and the fellowship of the Holy Spirit is actually to say that the love is God, that the grace is Christ, and that the fellowship is the Holy Spirit. Thus, we have God the Father as love, we have God the Son as grace, and we have God the Spirit as fellowship. This means that we have the Triune God in a direct way as our enjoyment. What we have is not merely a blessing from Him or by Him. In the New Testament the real blessing is the Triune God Himself. As we have pointed out, this blessing is threefold, a blessing of grace, love, and fellowship. With love as the source, grace as the course, and fellowship as the transmission, the Triune God reaches us to be our life, our life supply, and our enjoyment. Now in a practical way we can enjoy the Triune God all day long. This is our unique New Testament blessing.
4一件东西的三方面主的恩就是主自己作我们的生命，给我们享受；（约一17，林前十五；）神的爱就是神自己，（约壹四8，16，）作主恩的源头；圣灵的交通就是圣灵自己，作了主恩同著神爱的传输，给我们有分。这不是三件分开的东西，乃是一件东西的三方面，正如主、神、圣灵不是三位分开的神，乃是『同一位不分开，也不能分开之神的三个实质』。（PhilipSchaff，薛夫。）神的爱是源头，因为神是元始；主的恩是神爱的流道，因为主是神的显出；灵的交通乃是主的恩同著神爱的分赐，因为灵是主同著神的传输，给我们经历并享受三一神─父、子、圣灵，连同祂们神圣的美德。这里先说主的恩，因为本书是著重基督的恩。（林后一12，四
4THREE ASPECTS OF ONE THING The grace of the Lord is the Lord Himself as life to us for our enjoyment (John 1:17; 1 Cor. 15:10), the love of God is God Himself (1 John 4:8, 16) as the source of 10 the grace of the Lord, and the fellowship of the Spirit is the Spirit Himself as the transmission of the grace of the Lord with the love of God for our participation. These are not three separate matters, but three aspects of one thing, just as the Lord, God, and the Holy Spirit are not three separate Gods, but three “hypostases...of the one same undivided and indivisible” God (Philip Schaff). The love of God is the source, since God is the origin; the grace of the Lord is the course of the love of God, since the Lord is the expression of God; and the fellowship of the Spirit is the impartation of the grace of the Lord with the love of God, since the Spirit is the transmission of the Lord with God, for our experience and enjoyment of the Triune God—the Father, the Son, and the Holy Spirit, with Their divine virtues. Here the grace of the Lord is mentioned first,
515，六1，八1，9，九8，14，十二9。）这样有爱、恩、交通三种美德的神圣属性，以及这样有父、子、灵三面神圣实质的三一神，乃是那些被岔开并受迷惑，却得了安慰并恢复的哥林多信徒所需要的。因此，使徒在同一句里，把这些神圣而宝贵的东西全用上了，以结束他这封可爱又可亲的书信。
5because this book is on the grace of Christ (2 Cor. 1:12; 4:15; 6:1; 8:1, 9; 9:8, 14; 12:9). Such a divine attribute of three virtues—love, grace, and fellowship— and such a Triune God of the three divine hypostases— the Father, the Son, and the Spirit—were needed by the distracted and confused, yet encouraged and restored, Corinthian believers. Hence, the apostle used all these divine and precious things in one sentence to conclude his lovely and dear Epistle
6三个实质前一段我们两次使用『实质』这个辞，这需要进一步的解释。这辞的原文是由两个字所组成的。第一个字是个介系词，意思是『在…之下』，第二个字的意思是支持或支撑。因此，这辞乃是指在底部的支撑，就是在下面支撑之物。其单数字，用于九章四节和十一章十七节。这字的意思是指建筑物的地基，因此是根基、立场，所以有确信之意，如九章
6THREE HYPOSTASES In the preceding paragraph we twice used the word hypostases. This word requires further explanation. The singular form of the word is hypostasis. It is anglicized from the Greek. It is composed of two Greek words: hupo, a preposition that means under, and stasis, a word that means supports or stands forth. Hence, this word refers to a support under, a support beneath, that is, something underneath that supports. The Greek word hupostasis is used in 9:4 and 11:17. This word means the groundwork on which some superstructure is founded; hence, foundation, ground
7四节和十一章十七节者。我们若有适当的根基或是在下面的支撑之物，我们就会有确信。
7thence, as in 9:4 and 11:17, confidence. If we have the proper groundwork or support underneath, we then can have confidence
8有些辞典把hypostasis（实质）与三一中的三个身位相联。这些字典对这字所说的意思，乃是一种解释。这字的意思并不是指身位，只是有些神学家用来指神格的三个身位，就是父、子、灵。实际上，父、子、灵乃是三个实质，就是神格三个支撑的实质。换句话说，神格是由父、子、灵这支持的实质所组成的。这意思是说，若是把这三个支撑的拿走，神格就失去其实质。
8Some dictionaries associate the word hypostasis with the three Persons of the Trinity. This meaning of the word, given in certain dictionaries, is an interpretation. The word hypostasis does not mean person. But theologians have used it to refer to the three Persons of the Godhead, to the Father, the Son, and the Spirit. Actually, the Father, Son, and Spirit are three hypostases, that is, supporting substances of the Godhead. In other words, the Godhead is composed of the supporting substances of the Father, the Son, and the Spirit. This means that if these three hypostases were taken away, the Godhead would lose its substance.
9古代一些圣经教师用实质一辞来指父、子和灵。还有一些神学家则说到三个实质就是指神格的三个身位。这样使用『身位』这个辞，就把一些人引进三神论的错谬里。三神论就是把父、子、灵看作三位神的教训。我们曾多次指出，多马格力菲（W.H.GriffithThomas）说过，我们不应该过分强调身位的说法，以免变成三神论的教训。因此，这样用身位一辞不太保险；不过我们可以暂时借用一下。譬如我们在诗歌四百四十七首中就用过：『何等奥妙，父、子、灵乃是一神！身位虽三，本质却是一灵。』但是即便暂时使用这辞，我们仍希望强调清楚：我们只有一位神─独一的神。然而，神是父、子、灵三而一的。使用实质这辞，乃是试著要传达三一神的真理而已。
9Certain ancient teachers of the Bible used the word hypostases to refer to the Father, the Son, and the Spirit. Other theologians spoke of the three hypostases as denoting the three Persons of the Godhead. This use of the word person has led some into the error of tritheism, the doctrine that the Father, the Son, and the Spirit are three Gods. As we have pointed out a number of times, W. H. Griffith Thomas has said that we should not press the word person too far, lest we have the doctrine of tritheism. Thus, it is not entirely safe to use the word person in this way. Nevertheless, we may need to use it temporarily. For instance, we use it in one of our hymns (Hymns #608): “What mystery, the Father, Son, and Spirit, in Person three, in substance all are one.” But even if we use this term temporarily, we wish to make it emphatically clear that we have only one God, the unique God. Nevertheless, God is triune: the Father, the Son, and the Spirit. The term hypostases is an attempt to convey the truth of the three-one God
三一神将祂自己
the Triune God
10分赐到人里面林后十三章十四节很强的证明，神格的三一，不是为著人在道理上领会系统的神学，乃是为著神在祂的三一里，把自己分赐到所拣选并救赎的人里面。在圣经中，神圣三一从未仅仅当作道理启示人，总是在说到神与祂的造物，特别与祂所造的人，尤其是与祂所拣选并救赎之人的关系时，才启示或说到。在说到神创造的神圣
10DISPENSING HIMSELF INTO MAN Second Corinthians 13:14 is a strong proof that the trinity of the Godhead is not for the doctrinal understanding of systematic theology, but for the dispensing of God Himself in His trinity into His chosen and redeemed people. In the Bible the Trinity is never revealed merely as a doctrine. It is always revealed or mentioned in regard to the relationship of God with His creatures, especially with men created by Him, and even more with His chosen and redeemed
11启示里，所使用的头一个称呼以罗欣（Elohim），在希伯来文里是多数的，（创一1，）含示这位为人创造天地的神乃是三一的。在说到神照著自己的形像、按著自己的样式造人时，祂用复数代名词『我们』和『我们的』指自己，以说到祂的三一，（26，）并且含示祂要与人成为一，并在祂的三一里，藉著人彰显祂自己。在创世记三章二十二节，十一章七节，以赛亚六章八节，祂说到与人并与祂选民的关系时，也一再称自己为『我们』。
11people. The first divine title used in His divine revelation concerning His creation, Elohim in Hebrew, is plural in number (Gen. 1:1). This implies that He, as the Creator of the heavens and the earth for man, is triune. Concerning the creation of man in His own image, after His own likeness, He used the plural pronouns, “us” and “our,” referring to His trinity (Gen. 1:26) and implying that He would be one with man and express Himself through man in His trinity. Later, in Genesis 3:22 and 11:7 and Isaiah 6:8, He referred to Himself again and again as “us” concerning His relationship with man and His chosen people.
12在三一神里成为一为了救赎堕落的人，使祂仍有地位与人成为一，祂就在子里，并藉著灵，（路一31～35，）成了肉体（约一1，14）来作人；又在子里，（路二49，）并凭著灵，（四1，太十二，）在地上过为人的生活。在祂地上职事的起头，父用灵膏子，（太三
12ONE IN THE TRIUNE GOD In order to redeem fallen man, that He might still have the position to be one with man, He became incarnated (John 1:1, 14) in the Son and through the Spirit (Luke 1:31-35) to be a man, and lived a human life on earth, also in the Son (Luke 2:49) and by the Spirit (Luke 4:1; Matt. 12:28). At the beginning of 28 His ministry on earth, the Father anointed the Son
1316～17，路四18，）为要临到人，并带人归祂。祂在肉体里钉十字架，又复活成为赐生命的灵（林前十五45）以前，用明言向门徒揭示祂奥秘的
13with the Spirit (Matt. 3:16-17; Luke 4:18) for reaching men and bringing them back to Him. Just before He was crucified in the flesh and resurrected to become the life-giving Spirit (1 Cor. 15:45), He unveiled His
14三一，（约十四～十七，）说到子在父里面，父在子里面，（十四9～，）灵是子的化身，（16～20，）这三者同时并存、互相内在，与信徒同住，给他们享受；（23，十七21～；）又说到凡父所有都是子的，凡子所得全由灵领受，而宣示给信徒。（十六13～15。）这样的三一是完全为著经过过程的神，将自己分赐到祂的信徒里面，（十四17，20，十 五4～
14mysterious trinity to His disciples in plain words (John 14—17) stating that the Son is in the Father and the Father is in the Son (14:9-11), that the Spirit is the 11 transfiguration of the Son (14:16-20), that the Three, coexisting and coinhering simultaneously, are abiding with the believers for their enjoyment (14:23; 16:7-23 10; 17:21-23), and that all the Father has is the Son’s, and all the Son possesses is received by the Spirit to be revealed to the believers (16:13-15). Such a Trinity is altogether related to the dispensing of the processed
155，）使他们在三一神里面成为一，且与三一神成为一。（十七21～23。）
15God into His believers (14:17, 20; 15:4-5), that they may be one in and with the Triune God (17:21-23
16与经过过程之神生机的联结基督复活以后，嘱咐门徒要使万民作祂的门徒，将他们浸入父、子、圣灵的名里；（太二八；）就是将信徒带进三一神里，带进与经过过程之神生机的联结里。这位神已经经过了成为肉体、为人生活、钉十字架，并且进入复活。基于这种生机的联结，使徒就在哥林多后书的结语里，以可称颂的神圣三一祝福他们，藉著灵的交通，有分于子的恩与父的爱。在这神圣三一里，父神凭著灵神的恩赐，藉著主（子神）的职事，在召会（基督的身体）的众肢体里，运行一切的事。（林前十二4～6。）
16ORGANIC UNION WITH THE PROCESSED GOD After His resurrection, Christ charged His disciples to disciple the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19), that is, to bring the believing ones 19 into the Triune God, into an organic union with the processed God, who has passed through incarnation, human living, and crucifixion and has entered into resurrection. It is based upon such an organic union that at the conclusion of his second Epistle to the Corinthians the apostle blesses the believers with the blessed Trinity in the participation of the Son’s grace with the Father’s love through the Spirit’s fellowship. In this Trinity, God the Father operates all things in all the members in the church, which is the Body of Christ, through the ministries of the Lord, God the Son, by the gifts of God the Spirit (1 Cor. 12:4-6).
三一神产生召会
THE TRIUNE GOD PRODUCING THE CHURCH
17整本以弗所书的神圣启示，说到召会这基督身体的产生、存在、长大、建造和争战，都是由神圣的经纶，就是三一神分赐到基督身体的肢体里所组成的。一章揭示父神如何在永远里拣选并豫定这些肢体，（4～5，）子神如何救赎他们，（6～12，）灵神如何作凭质印他们，（13～14，）藉此将祂自己分赐到祂的信徒里面，以形成召会，就是基督的身体，那在万有中充满万有者的丰满。（18～23。）二章给我们看见，在神圣的三一里，所有犹太和外邦的信徒，都在灵神里，藉著子神，得以进到父神面前。（18。）这也指明，甚至在成为肉体、为人生活、钉十字架和复活，这一切的过程之后，三者仍是同时并存、互相内在的。在三章，使徒祷告父神，叫信徒藉著灵神，得以加强到里面的人里，使基督（子神）安家在他们心里，也就是占有他们全人，使他们被充满成为神一切的丰满。（14～19。）这是在基督里的信徒，经历并有分于神圣三一的极点。四章描绘经过过程的神，就是灵、主、父，如何与基督的身体调和，（4～6，）使所有的肢体经历神圣的三一。五章劝勉信徒，要用灵神的歌赞美主（子神），并在我们主耶稣基督（子神）的名里感谢父神。（19～20。）这就是在神圣三一里，赞美并感谢经过过程的神，使我们享受这位三一神。六章指示我们，要在主（子神）里得著加力，穿戴父神全副的军装，并取用灵神的剑，从事属灵的争战。（10～11，17。）这就是信徒甚至在属灵的争战中，也经历并享受三一神。
17The entire divine revelation in the book of Ephesians concerning the producing, existing, growing, building up, and fighting of the church as the Body of Christ is composed of this divine economy, the dispensing of the Triune God into the members of the Body of Christ. Chapter one unveils how God the Father chose and predestinated these members in eternity (vv. 4-5), God the Son redeemed them (vv. 6-12), and God the Spirit sealed them as a pledge (vv. 13-14), thus imparting Himself into His believers for the formation of the church, which is the Body of Christ, the fullness of the One who fills all in all (vv. 18-23). Chapter two shows us that in the divine Trinity all the believers, both Jewish and Gentile, have access unto God the Father, through God the Son, in God the Spirit (v. 18). This also indicates that the Three coexist and coinhere simultaneously, even after all the processes of incarnation, human living, crucifixion, and resurrection. In chapter three the apostle prays that God the Father would grant the believers to be strengthened through God the Spirit in their inner man, that Christ, God the Son, may make His home in their heart, that is, may occupy their entire being, that they might be filled unto all the fullness of God (vv. 14-19). This is the climax of God in His Trinity to be experienced and participated in by the believers in Christ. Chapter four portrays how the processed God as the Spirit, the Lord, and the Father is mingled with the Body of Christ (vv. 4-6) for the experience of the divine Trinity by all its members. Chapter five exhorts the believers to praise the Lord, God the Son, with the songs of God the Spirit, and give thanks in the name of our Lord Jesus Christ, God the Son, to God the Father (vv. 19-20). This is to praise and thank the processed God in His divine trinity for our enjoyment of Him as the Triune God. Chapter six instructs us to fight the spiritual warfare by being empowered in the Lord, God the Son, putting on the whole armor of God the Father, and wielding the sword of God the Spirit (vv. 10, 11, 17). This is the experience and enjoyment of the Triune God by the believers even in the spiritual warfare.
三一神给我们
THE TRIUNE GOD FOR OUR
享受并有分
ENJOYMENT AND PARTICIPATION
18使徒彼得在他的著作里，说到父神的拣选、灵神的圣别、以及耶稣基督（子神）之血的救赎，（彼前一2，）也证实神的三一是为著信徒的享受。使徒约翰也加强神圣三一的启示，使信徒有分于经过过程的三一神。在启示录中，他祝福各地的召会，愿恩典与平安，从那今是昔是以后永是的（父神），和祂宝座前的七灵（灵神），并那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督（子神），归与他们。（一4～5。）约翰给众召会的这个祝福，也指明经过过程的三一神，不论是永远之父的一切所是，七倍加强之灵的一切所能，以及受膏之子的一切所得并所达到的，全都给信徒享受，使他们成为金灯台，作祂团体的见证。（9，11，20。）
18The Apostle Peter, in his writings, confirms this trinity of God for the believers’ enjoyment by referring them to the election of God the Father, the sanctification of God the Spirit, and the redemption of Jesus Christ, God the Son, by His blood (1 Pet. 1:2). And John the Apostle also strengthens the revelation of the divine Trinity for the believers’ participation in the processed Triune God. In the book of Revelation he blesses the churches in different localities with grace and peace from God the Father, Him who is, and who was, and who is coming, and from God the Spirit, the seven Spirits who are before His throne, and from God the Son, Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth (1:4-5). This blessing of John to the churches also indicates that the processed Triune God in all He is as the eternal Father, in all He is able to do as the sevenfold intensified Spirit, and in all He has attained and obtained as the anointed Son is for the believers’ enjoyment, that they may be His corporate testimony as the golden lampstands (1:9, 11, 20).
19因此，圣经从创世记到启示录，对神格的三一所有的神圣启示，显然都不是为著神学上的研究，乃是为著叫我们领会，神在祂奥秘而奇妙的三一里，如何将祂自己分赐到祂所拣选的人里面，使我们这些蒙祂拣选、救赎的人，能像使徒对哥林多信徒的祝福所指明的，有分于、经历、享受并得著经过过程的三一神，从今时直到永远。
19Thus, it is evident that the divine revelation of the trinity of the Godhead in the Holy Word, from Genesis through Revelation, is not for the study of theology, but for the apprehension of how God in His mysterious and marvelous trinity dispenses Himself into His chosen people, that we as His chosen and redeemed people may, as indicated in the apostle’s blessing to the Corinthian believers, participate in, experience, enjoy, and possess the processed Triune God now and for eternity