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哥林多后书生命读经 · 第8篇

新约的执事（一）

The Ministers of the New Covenant (1)
1读经：哥林多后书三章十二至十八节。保罗在哥林多后书先说到职事，然2:14后说到执事。在二章十四节，他将职事比喻为凯旋的行列，庆祝基督的得胜。接著他说到那职事的功用与资格，及其荣光与卓越。在三章十二节至七章十六节，保罗说到新约的执事。按照三章十二至十八节所说，这些执事是为主以祂作赐生命并变化人的灵所组成的。在这几节圣经中，论到那灵的这两方面。我们若认识那灵赐生命以及变化人这两方面，就会看见新约执事的组成。这些执事不是仅仅受了训练或教导，他们乃是被组成的。
1Scripture Reading: 2 Cor. 3:12-18 In 2 Corinthians Paul first speaks concerning the ministry and then concerning the ministers. In he likens the ministry to a triumphal procession celebrating the victory of Christ. Then he goes on to speak of the function and competence of the ministry and also of its glory and superiority. In 3:12—7:16 Paul comes to the ministers of the new covenant. According to 3:12-18, these ministers are constituted by and with the Lord as the life - giving and transforming Spirit. These two aspects of the Spirit are covered in these verses. If we understand these aspects of the Spirit, we shall see the constitution of the New Testament ministers. These ministers are not merely trained or taught; they are constituted.
壹 为主以祂作赐生命并变化人的灵所组成
I. CONSTITUTED BY AND WITH THE LORD as the life-giving and transforming Spirit
一 他们的盼望与胆量
A. Their Hope and Boldness
1 大大放胆
1. Using Much Boldness
2十二节说，『所以，我们既有这样的盼望，就大大放胆。』放胆，原文含讲说意。使徒放胆公开且自由的讲说他们的职事，不隐藏、掩饰甚么，不像摩西将帕子蒙在脸上。（13。）新约职事那长存的荣光乃是使徒盼望的基础。他们在新约的职事里满了盼望。比较之下，在摩西的职事里没有盼望。摩西将帕子蒙在脸上，把照耀的荣光遮藏起来。我们读出埃及三十四章的时候，对这件事所留下的印象可能是积极的。但是在林后三章，保罗对帕子的解释不是积极的，而是消极的。照保罗的解释，摩西将帕子蒙在脸上，是因为他害怕以色列子民看见荣光的渐渐废去。废去的意思就是了结。因此，根据保罗的领会，摩西知道他脸上的荣光持续不了多久。就这一面意义说，摩西毫无盼望；他惧怕、罣虑。但是保罗在十二节说，新约的执事满有盼望，因为新约职事的荣光是长存的。
2Verse 12 says, “Having therefore such hope, we use much boldness.” This is the boldness in speaking openly and freely about their ministry; not hiding anything, as Moses did when he covered his face with a veil (v. 13). The lasting glory of the new covenant ministry is the basis of the apostles’ hope. In their ministry they have a hope. In the ministry of Moses, by comparison, there was no hope. Moses put a veil on his face to conceal the shining. When we read Exodus 34, we may have a positive impression about this. In 2 Corinthians 3, however, Paul does not interpret the veil in a positive sense, but in a negative sense. According to Paul’s interpretation, Moses put a veil on his face because he was afraid that the children of Israel would see the fading of the glory. Fading means termination. Thus, according to Paul’s understanding, Moses realized that the shining on his face would not last very long. In this sense, Moses did not have any hope. On the contrary, he had a fearful concern. But in verse 12 Paul says that the ministers of the new covenant have hope, for the shining glory of the new covenant ministry remains forever
3使徒们因有这样的盼望，就大大放胆。如果你仔细读出埃及记，就会看见摩西颁布律法的时候，不像使徒们将基督供应给人的时候那样放胆。使徒们越尽职供应人，就越放胆。他们尽职事的时间越久，就越有胆量。他们的胆量是从对长存荣光的确信来的。
3Having such a hope, the apostles used much boldness. If you read the book of Exodus carefully, you will see that Moses did not have as much boldness in giving the law as the apostles did in ministering Christ. The more they ministered, the more boldness they had. The longer they ministered, the more bold they became. Their boldness came from their confidence in the everlasting glory.
4今天对我们来说，原则也是一样。我能见证，我越将基督供应给人，我就越放胆。即使有人反对这职事，我仍然抱著盼望。反对至终要渐渐退去。我们确信我们乃是把带著荣耀的真理供应给人，也确信这真理的荣光是长存的。别人也许不信我们所传讲的，但是到了来世，或在新耶路撒冷，他们就会相信我们所传讲的了。
4The principle is the same with us today. I can testify that the more I minister Christ, the more bold I become. Even though there is opposition to this ministry, I still have hope. Eventually the opposition will fade. We have the confidence that we are ministering the truth that carries the glory and that the glory in this truth will remain. Others may not believe what we are preaching. But in the next age, or in the New Jerusalem, they will believe it
2 不像摩西
2. Not as Moses
5保罗在林后三章十三节继续说，『不像摩西将帕子蒙在脸上，为要叫以色列子孙，不能定睛看到那渐渐废去者的结局。』摩西对以色列人讲说神的话，是敞著发荣光的脸。他讲过以后就蒙上脸，（出三四29～33，）免得以色列人看到他渐渐废去之职事的结局。他不愿他们看到他律法职事渐渐废去的了结。
5In verse 13 Paul continues, “And are not as Moses, who put a veil on his face, that the sons of Israel should not gaze unto the end of that which was being done away.” While Moses spoke the word of God to the sons of Israel, he kept his glorified face unveiled. After speaking, he veiled his face (Exo. 34:29-33) lest they see the end of his ministry, which was passing away. He did not want them to behold the termination of the fading glory of his ministry of the law
3 帕子在基督里已经废去了
3. The Veil Done Away in Christ
6林后三章十四节说，『但他们的心思刚硬，因为直到今日他们诵读旧约的时候，同样的帕子还存留著，他们还未得启示这帕子在基督里已经废去了。』这里的心思是指『从心思所发出者。（二11，腓四7。）因此，引伸为心思本身』。（Vincent，文生。）这帕子在基督里已经废去了。但这事实还没有启示给以色列的子孙，因此他们的思想刚硬，心思昏瞎。藉著新约的经纶，这帕子在基督里已经废去了；然而，当他们诵读旧约时，这帕子还留在他们心上。（林后三15。）十五节说，『是的，直到今日，每逢诵读摩西书的时候，帕子还留在他们心上。』这里所说摩西的书，是指摩
6Verse 14 says, “But their thoughts were hardened; for until the present day the same veil remains at the reading of the old covenant, it not being revealed that it is being done away in Christ.” Here the word thoughts denotes “things which proceed out of the mind (2:11; Phil. 4:7). Hence, derivatively, the minds themselves” (Vincent). In this verse the preposition “it” refers to the fact that the veil is being done away in Christ. Since this fact was not revealed to the sons of Israel, their thoughts were hardened, and their minds were blinded. The veil is being done away in Christ through the new covenant economy, yet it still remains in their minds when they read the old covenant (v. 15). Verse 15 says, “But unto this day, whenever Moses is read, a veil lies on their heart.” Moses here refers to Moses’ writings, the Pentateuch (John 5:47
7西的著作，就是五经。（约五47。）
7
二 他们被组成的过程
B. The Process of Their Being Constituted
1 他们的心转向主，帕子就除去了
1. Their Heart Turning to the Lord and the Veil Being Taken Away
8林后三章十六节说，『但他们的心几时转向主，帕子就几时除去了。』根据十五节来看，『他们的心』必定是指以色列子孙的心。这指明帕子还留在他们心上时，他们的心是远离主的。他们的心几时转向主，帕子就几时除去了。事实上，他们偏离的心就是帕子。把心转向主，就是把帕子除去。
8Verse 16 says, “But whenever it turns to the Lord, the veil is taken away.” According to verse 15, “it” must refer to the heart of the sons of Israel. This indicates that their heart is away from the Lord when the veil lies on their heart. When their heart turns to the Lord, the veil is taken away. Actually, their turned-away heart is the veil. To turn their heart to the Lord is to take away the veil
9你知不知道基督徒为甚么没有光，没有启示？这是因为他们被又厚又重的帕子遮蔽了。当然，有少数人的心转向了主。当他们的心转向主，帕子就除去了，他们也就看见了光。今天许多基督徒都被这样厚厚的帕子遮蔽了，这是他们中间缺少光的原因。我们中间有许多人能见证，当我们转向主，我们就蒙了光照。我们对自己、对自己的光景，以及自己里面之人的情形都清楚了。我们转向主，又来到召会中，就比从前清楚多了。那些被组成的使徒，乃是心转向主的信徒。大数的扫罗就是这样的信徒。当他在往大马色去的路上，主耶稣对他说，『扫罗，扫罗，你为甚么逼迫我？』扫罗的心立刻不自觉的转向主，呼喊说，『主阿，你是谁？』（徒九5。）他虽然不认识主，却称祂为主。他愚昧的呼求主，甚至可以说是盲目的呼求主。我们中间有许多人也作过同样的事，但后来我们知道发生了甚么事，我们属灵的天空晴朗了。
9Do you know why Christians have no light, no revelation? It is because they are covered by a thick, heavy veil. Of course, there may be a small number who turn their heart to the Lord. When their heart is turned to Him, the veil is taken away, and they see light. Many Christians today are covered by such a thick veil. This is the reason there is so little light among them. Many among us can testify that when we turned to the Lord we were enlightened. We became clear concerning ourselves, our situation, and the condition of our inner being. By turning to the Lord and coming to the church, we became more clear than ever before. Those who are constituted apostles are believers whose hearts have been turned to the Lord. Saul of Tarsus became this kind of believer. When he was on the way to Damascus, the Lord Jesus said to him, “Saul, Saul, why persecutest thou me?” Immediately and unconsciously Saul’she art was turned to the Lord, and he called, saying, “Who art thou, Lord?” (Acts 9:5). Although he did not know who the Lord was, he still called Him Lord. He called on Him foolishly and even blindly. Many of us have done the same thing. Some time later, however, we realized what happened, and our spiritual sky became very clear
10主向扫罗显现，扫罗也呼求主之后，他就看不见了。已往他是个宗教领袖，带领别人逼迫召会。但是他呼求主名以后，需要人来引领他。主耶稣告诉他要进城去，他所当作的事，必有人告诉他。（6。）后来，亚拿尼亚到他那里去，他眼睛上好像有鳞掉下来。这指明帕子除去了，他得著了光。因著大数扫罗的心转向主，帕子就除去了。这人接受的光太大了！保罗所有的书信都是因得著这光的照耀而写的。保罗接受这么多亮光的原因，乃在于一个因素：他的心转向主，帕子就除去了。
10After the Lord appeared to Saul and he called on Him, Saul became blind. Before that time he was a religious leader and led others to persecute the church. But after he called on the name of the Lord, he needed someone to lead him. The Lord Jesus said to him that he should go into the city and that he would be told what to do (Acts 9:6). Eventually, Ananias came to him, and the scales fell off Saul’se yes. This indicates that the veil was taken away and that he received light. Because the heart of Saul of Tarsus was turned to the Lord, the veil was taken away. What light this man received! His Epistles were all written under the shining of this light. The reason Paul received so much light was due to one factor: the turning of his heart to the Lord and the taking away of the veil.
2 脱离律法的捆绑，享受主就是那灵
2. Freed from the Bondage of the Law and Enjoying the Lord as the Spirit
11林后三章十七节说，『而且主就是那灵；主的灵在那里，那里就有自由。』而且，或，还有，此外。在心几时转向主，帕子就几时除去之外，还有主就是那灵，要赐给我们自由。主既是那灵，心一转向祂，帕子就除去，心也就从律法字句的辖制下得了释放。本段开始于二章十二节，根据上下文，这里的主必是指主基督。（二12，14～，17，三3～4，14，16，四5。）这是圣经中一句很强的话，著重的告诉我们，基督就是那灵。三章『十六节的主基督，就是充满新约，并给与新约活力的那灵；我们是这新约的执事，（6，）其职事是带著荣光的。（8。）参罗马八章九至十一节，约翰十四章十六至十八节。』（Vincent，文生。）林后三章『十六节的主是六节那赐人生命的灵，意即这里所说的「主」，「基督」，「就是那灵」，是与圣灵相同的：…这里的基督就是基督的灵。』（Alford，阿福德。）『那整个变化并内住的灵，就是基督自己。「主就是那灵」。』（WillistonWalker，华尔克。）
11Verse 17 says, “And the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” When the heart turns to the Lord, the veil is taken away. And, furthermore, the Lord is the Spirit who would give us freedom. Since the Lord is the Spirit, when the heart turns to Him, the veil is taken away, and the heart is freed from the bondage of the letter of the law. According to the context of this section, which starts at 2:12, the Lord here must refer to Christ the Lord (2:1 2, 1 4, 1 5, 1 7; 3:3, 4, 1 4, 1 6; 4:5). 15 This, then, is a strong word in the Bible, telling us emphatically that Christ is the Spirit. “The Lord Christ of ver. 16 is the Spirit who pervades and animates the new covenant of which we are ministers (ver. 6), and the ministration of which is with glory (ver. 8). Compare Romans 8:9-11; John 14:16, 18” (Vincent). “The Lord of verse 16 is the Spirit,...which giveth life, verse 6, meaning, ‘the Lord’, as here spoken of, ‘Christ’, ‘is the Spirit’, is identical with the Holy Spirit:...Christ, here, is the Spirit of Christ” (Alford). “All that transforming and indwelling Spirit is Christ Himself. ‘The Lord is the Spirit’” (Williston Walker).
12有些人否认十七节的『主』是指主基督说的。他们宣称十七节的『主』是神的通称。不仅如此，他们引用约翰四章二十四节，宣称林后三章十七节不过是说神是灵。然而，我们若从这节圣经的上下文来看，就知道十七节的『主』必定是指基督说的。因此，这节圣经著重的告诉我们，主基督就是那灵。不仅如此，『主的灵』也指明那灵与主是一。主的灵实际上与主乃是一。主的灵在那里，意思就是说，那灵，主在那里。历代以来，许多教师相信，根据十七节所说，主基督就是那灵。然而许多基督徒仍旧受信经，特别受奈西亚信经的影响。召开奈西亚大会的时候（主后三二五年），启示录这卷书还没有正式被公认，这也许就是奈西亚信经里面一点也没有说到七灵的原因。在启示录这卷书里，三一神中的第三者乃是神的七灵。不仅如此，根据启示录五章六节，这七灵乃是羔羊的七眼。有些人说，那灵是与子分开的另一个人位，我们要问，第三个身位（那灵）怎么可能是第二个身位（子）的眼睛？我们不能否认启示录这卷书中论到七灵所说的话：三一神的第三者乃是第二者的眼睛。为这缘故，我们不该把基督与那灵说成两个各自分开的身位。
12Some deny that the Lord in verse 17 refers to Christ the Lord. They claim that it denotes God in a general way. Furthermore, using John 4:24, they claim that verse 17 is simply saying that God is the Spirit. However, if we consider this verse according to the context, we shall realize that the Lord in verse 17 must refer to Christ. Therefore, this verse tells us emphatically that Christ the Lord is the Spirit. Furthermore, the phrase, “the Spirit of the Lord” indicates that the Spirit and the Lord are one. The Spirit of the Lord is actually one with the Lord. Where the Spirit of the Lord is means where the Spirit, the Lord, is. Throughout the centuries there have been a number of teachers who believed that, according to verse 17, Christ the Lord is the Spirit. Many Christians, however, are still under the influence of the creeds, especially the Nicene Creed. At the time of the Council of Nicea (A.D. 325), the book of Revelation had not been officially recognized. This may be the reason that in the Nicene Creed nothing is said regarding the seven Spirits. In the book of Revelation the third of the Trinity is the seven Spirits of God. Furthermore, according to Revelation 5:6, these seven Spirits are the seven eyes of the Lamb. For those who claim that the Spirit is a separate Person from the Son, we would like to ask how the third Person, the Spirit, can be the eyes of the second Person, the Son. We cannot deny what the book of Revelation says concerning the seven Spirits, that the third of the Trinity is the eyes of the second. For this reason, we should not speak of Christ and the Spirit as being two separate Persons.
13林后三章十七节的那灵，就是三一神终极的表现，在约翰七章三十九节时还没有，因为那时耶稣尚未得著荣耀。耶稣是神的具体化身，那时还没有完成祂必经的过程。三一神为著祂救赎的经纶，必须在人里面经过成为肉体、钉十字架并复活这些过程。在祂复活之后，就是在祂完成了一切的过程之后，祂就成了赐生命的灵。（林前十五45。）这赐生命的灵，在新约里称作『那灵』，（罗八16，23，26～27，加三2，5，14，六8，启二7，三22，十四13，二二17，）就是那赐给我们神的生命，（林后三6，约六63，）并释放我们脱离律法辖制的灵。主的灵就是主自己，有祂就有自由。这里的自由是指脱离帕子之下律法的字句而有的自由。（加二4，五1。）
13The Spirit in verse 17, who is the ultimate expression of the Triune God, was not yet in John 7:39, because at that time Jesus was not yet glorified. He had not yet finished the process which He, as the embodiment of God, must pass through. After His resurrection, that is, after finishing all of the processes, such as incarnation, crucifixion, and resurrection, which the Triune God had to pass through in man for His redemptive economy, He became a life-giving Spirit (1 Cor. 15:45). This life-giving Spirit is called “the Spirit” in the New Testament (Rom. 8:16,23,26-27; Gal. 3:2,5, 14; 6:8; Rev. 2:7; 3:22; 14:13; 22:17), the Spirit who gives us the divine life (2 Cor. 3:6; John 6:63) and frees us from the bondage of the law. The Spirit of the Lord is the Lord Himself, with whom there is freedom. The freedom here is the freedom from the letter of the law under the veil (Gal. 2:4; 5:1
3 以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光
3. With Unveiled Face Beholding and Reflecting as a Mirror the Glory of the Lord
14保罗在林后三章十八节继续说，『但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。』这里的『但』指明我们信徒与以色列人不同。他们有帕子遮蔽，但我们以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与主同样的形像，从荣耀到荣耀。
14In verse 18 Paul goes on to say, “And we all with unveiled face, beholding and reflecting as a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” “And” here indicates something further. First, the heart turns to the Lord that the veil may be taken away (v. 16); second, the Lord as the Spirit frees us from the bondage of the law (v. 17); and last, with unveiled face we, as a mirror, behold and reflect the glory of the Lord and thus are transformed into His image from glory to glory
15十八节的『我们』是指使徒，他们作所有信徒的榜样和代表，乃是基督的执事。虽然这几节圣经是描述使徒的，但我们不该认为这不是写给我们的。使徒们是信徒的榜样和代表。这意思是说，使徒们如何，我们也该如何。因此，这几节圣经也与我们很有关系。
15In verse 18 “we” denotes the apostles, who, as examples and representatives of all believers, are the ministers of Christ. Although these verses describe the apostles, we should not think that these verses are not for us. The apostles are examples and representatives of the believers. This means that what the apostles should be, we should be also. Therefore, these verses are also related to us
16没有帕子遮蔽的脸，与有帕子遮蔽的心思，有帕子遮蔽的心相对。（14～15。）意即我们的心既转向主，帕子就除去了，并且主是那灵，已经释放我们脱离律法的辖制、遮蔽，因此我们与主之间就不再有隔绝了。根据十八节，我们就像镜子，观看并返照主的荣光。观看是我们自己看主，返照是叫别人经过我们看主。我们就像镜子，观看并返照主的荣光。既是这样，我们的脸就当完全没有帕子遮蔽，叫我们看得清楚，返照得正确。
16The unveiled face is in contrast to the veiled mind, the veiled heart (vv. 14-15). It means that our heart has turned to the Lord so that the veil has been taken away, and the Lord as the Spirit has freed us from the bondage, the veiling, of the law, so that there is no more insulation between us and the Lord. According to verse 18, we behold and reflect as a mirror the glory of the Lord. Beholding is to see the Lord by ourselves; reflecting is for others to see Him through us. We are such a mirror beholding and reflecting the glory of the Lord. As such, our face should be fully unveiled that we may see clearly and reflect accurately
17十八节的荣光是指复活并升天之主的荣光；祂是神又是人，经过成为肉体、地上为人生活和钉十字架，进入复活，成就完全的救赎，并成为赐生命的灵，住在我们里面，使祂和祂所完成、所得著、以及所达到的一切，都成为我们的实际，使我们与祂是一，并且变化成为与祂同样的形像，从荣耀到荣耀。4渐渐变化成为主的形像我们以没有帕子遮蔽的脸，观看并返照主的荣光，祂就用祂的所是及所作的元素，灌注我们。因此，我们就藉著祂生命的大能，凭祂生命的素质，渐渐新陈代谢的变化，而有祂生命的形状；并且主要的藉著我们心思的更新，（罗十二2，）渐渐变化形像，成为祂的形像。渐渐变化，指明我们是在变化的过程中。
17The glory in verse 18 is the glory of the Lord as the resurrected and ascended One, who is both God and man, passing through incarnation, human living on the earth, and crucifixion, entering into resurrection, accomplishing full redemption, and becoming a life- giving Spirit. This Spirit dwells in us to make Him and all He has accomplished, obtained, and attained real to us so that we may be one with Him and be transformed into His image from glory to glory. 4. Being Transformed into the Image of the Lord When we with unveiled face are beholding and reflecting the glory of the Lord, He infuses us with the elements of what He is and what He has done. Thus, we are being transformed metabolically to have His life shape by His life power with His life essence, transfigured, mainly by the renewing of our mind (Rom. 12:2), into His image. Being transformed indicates that we are in the process of transformation.
18生命的构成包括生命的素质、生命的能力、和生命的形状。每一种生命都有这三项─素质、能力和形状。譬如，康乃馨花有其素质和能力，因此就形成一定的形状。当康乃馨以其生命的素质，凭其生命能力长大时，就形成一种特别的形状。神圣的生命也是这样。这种生命有其素质、能力和形状。神圣生命的形状就是基督的形像。因此，在林后三章十八节我们有一个思想，就是渐渐变化成为同样的形像，意即我们要成为基督的形像。根据这个事实，也根据保罗所用的变化一辞，我们说到新陈代谢的构成。这个说法，乃是根据变化成为基督的形像这个观念。
18The constitution of life involves the life essence, the life power, and the life shape. Every kind of life has these three things—the essence, the power, and the shape. For example, a carnation flower has an essence and a power. Therefore, it is formed into a certain shape. As it grows with the life essence and by the life power, it is shaped into a particular form. It is the same with the divine life. This life has its essence, power, and shape. The shape of the divine life is the image of Christ. Thus, in verse 18 we have the thought of being transformed into the same image. This means that we shall be shaped into the image of Christ. Based upon this fact and upon Paul’su se of the word transformed, we speak of being metabolically constituted. This term is based upon the concept of transformation into the image of Christ.
19根据林后四章所说，我们乃是器皿。我们这些器皿需要有没有帕子遮蔽的脸。这就是说，我们需要向神圣的生命连同其能力、素质和形像敞开。我们这样向主敞开，祂这赐生命的灵就会进到我们全人里面，将祂生命的素质灌输到我们里面，藉祂生命大能在我们里面运行，把我们塑造成祂的形像。这就是生命的构成，使我们成为新约的执事。三章十八节的形像，乃是复活并得荣之基督的形像。变化成为与祂同样的形像，意即我们渐渐被模成复活并得荣的基督，使我们与祂一样。（罗八29。）变化成为与祂同样的形像，从荣耀到荣耀，就是从一种程度的荣耀，到另一种程度的荣耀。这指明在复活里，在生命里往前的过程。这变化是如同『从主灵』变化成的。『从』指明变化是从那灵发出的，不是由那灵引起的。
19According to 2 Corinthians 4, we are vessels. As vessels we need to have an unveiled face; that is, we need to be open to the divine life with its power, essence, and shape. As we open to the Lord, He as the life-giving Spirit enters into our being to infuse His life essence into us, to operate within us by His life power, and to shape us into His image. This is the constitution of life to make us ministers of the new covenant. The image in verse 18 is the image of the resurrected and glorified Christ. The “same image” means we are being conformed to the resurrected and glorified Christ, being made the same as He is (Rom. 8:29). To be transformed into the same image from glory to glory means from one degree of glory to another degree. This indicates a continuing process in life in resurrection. This is “from the Lord Spirit.” “From” indicates that the transformation is proceeding from the Spirit rather than caused by Him
20主灵可视为复合的名称，就如父神、主基督等。这辞再次有力的证明并证实，主基督就是那灵，那灵就是主基督。本章启示这灵是书写的灵，（林后三3，）叫人活的灵，（6，）尽职的灵，（8，）使人自由的灵，（17，）以及变化的灵。（18。）这样一位包罗万有的灵，对于基督的众执事，以及他们为著神新约经纶的职事，是极其重要的。使徒说过新约的职事以后，继续说到新约的众执事。从十二至十八节，他首先描述新约的众执事乃是心转向主的人，他们的脸没有帕子遮蔽，他们享受是灵的主，使他们脱离律法的辖制，并且他们观看并返照主，渐渐变化成为主的形像。藉著这变化的过程，他们就给那灵用基督身位和工作的元素，构成基督的众执事。因此，他们的所是乃是出于基督，并用基督所构成；他们的职事乃是将基督供应人，用包罗万有的基督这内住、赐生命的灵，灌注他们。所有的信徒都该效法他们，成为同样的人，并且完成同样的职事。
20The Lord Spirit may be considered a compound title like the Father God and the Lord Christ. This expression again strongly proves and confirms that the Lord Christ is the Spirit, and the Spirit is the Lord Christ. In this chapter, this Spirit is revealed as the inscribing Spirit (v. 3), the life-giving Spirit (v. 6), the ministering Spirit (v. 8), the freeing Spirit (v. 17), and the transforming Spirit (v. 18). Such an all-inclusive Spirit is crucial to the ministers of Christ and to their ministry for God’s new covenant economy. After speaking about the ministry of the new covenant, the apostle continues to speak about the ministers of the new covenant. From verse 12 through 18 he first depicts the new covenant ministers as persons whose hearts have turned to the Lord, whose faces are unveiled, who are enjoying the Lord as the Spirit, freeing them from the bondage of the law, and who are being transformed into the image of the Lord by beholding and reflecting Him. Through such a process of transformation they are constituted to be ministers of Christ by the Spirit with the elements of Christ’s Person and work. Hence, their person is a constitution of Christ and with Christ, and their ministry is to minister Christ to others, infusing them with the all- inclusive Christ as the indwelling, life-giving Spirit. All believers should imitate them to be the same kind of person and to accomplish the same kind of ministry.