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哥林多后书生命读经 · 第9篇

新约的执事（二）

The Ministers of the New Covenant (2)
1读经：哥林多后书四章一至七节。林后三章十二至十八节是对新约执事第一方面的描述。新约的执事是藉著，并以主这赐生命且变化人的灵所组成的。四至七章进一步描述新约的执事。根据四章一至六节，他们行事为人是为著照耀基督荣耀的福音。因此，新约执事的第二方面是他们如何行事为人，生活行动。
1Scripture Reading: 2 Cor. 4:1-7 In 3:12-18 we have the first aspect of the description of the ministers of the New Testament. The ministers of the new covenant are constituted by and with the Lord as the life-giving and transforming Spirit. Chapters four through seven are a further description of the New Testament ministers. According to 4:1-6, they conduct themselves for the shining of the gospel of the glory of Christ. Thus, the second aspect concerning the ministers of the new covenant is how they conduct themselves, the way they behave
2贰行事为人为著
2II. CONDUCTING THEMSELVES FOR THE SHINING
照耀基督荣耀的福音
of the gospel of the glory of Christ
3在我们来看新约的执事怎样行事为人以前，我们可以先来看他们行事为人的目标、方向和目的。他们的行事为人乃是受一个目的所规范和控制，就是要照耀基督荣耀的福音。他们的行事为人，是为使基督的福音能藉著他们，并从他们里面照耀出去。这就是他们生活的目标与目的。他们不仅传福音，更是将基督荣耀的福音从他们身上照耀出去。保罗所传的福音是荣耀的福音，就是满了亮光和荣耀的福音。这荣耀不是仅仅由说话和传讲就可以传达，而是必须藉著照耀显出来。不仅如此，这照耀必须是新约执事的生活。他们的生活正是他们所传之福音的照耀。对他们来说，福音不是仅仅道理而已；道理不需要甚么照耀。但他们所传荣耀的福音，却满了照耀。这荣耀就是神自己，就是神具体化于他们所传的福音。因此，新约执事所传的福音不是仅仅一种理论、哲学或道理，乃是荣耀之神的具体化身。这福音无法单单藉著传讲来执行，而必须是照耀出来的。
3Before we consider how the ministers of the new covenant conduct themselves, let us first see the goal, the aim, and the purpose of their conduct. Their conduct is governed and controlled by a purpose. This purpose is to shine the glory of the gospel of Christ. They conduct themselves in such a way that the gospel of Christ may shine through them and out from within them. This is the goal, the purpose, of their living. They do not merely preach the gospel— they shine out the gospel of the glory of Christ. The gospel preached by Paul was a gospel of glory, a gospel full of light and glory. This glory cannot be conveyed just by speaking, by preaching. It must be expressed through shining. Furthermore, this shining must be the living of the New Testament ministers. Their living is the very shining of the gospel they preach. For them, the gospel is not merely a doctrine. There is no need for a doctrine to have any shining. But the gospel they preach, the gospel of glory, is full of shining. This glory is God Himself, God embodied in the gospel they preach. Therefore, the gospel preached by the ministers of the new covenant is not a theory, a philosophy, or a mere doctrine. It is the embodiment of the God of glory. This gospel cannot be carried out simply through preaching. There must be shining
4执行这荣耀福音的执事都是发光体；他们都是照耀者。他们作为发光体，本身并没有甚么光，但他们能返照另一个源头的光，如同月亮返照太阳的光一样。
4The ministers who carry out this gospel of glory are luminaries; that is, they are shining ones. As luminaries, they themselves do not have light, but they have the ability to reflect light that comes from another source, just as the moon reflects the light of the sun.
5福音可以比作照耀如同太阳的基督，就是荣耀的神具体化于祂救赎的工作上。我们都需要这样了解福音。不要把福音当作哲学或教训。不，福音是荣耀之神的具体化身。这福音需要许多发光照耀的人，许多发光体，来返照这福音的光。新约所有执事的生活，乃是返照荣耀福音的光。这种返照就是使徒们的行事为人。保罗在四章四节使用光照这辞。在保罗灵里深处，他将自己和他的同工看作是发光体。我们今天也必须是发光体，返照基督福音的荣耀。新约执事的目标、方向和目的，就是要这样的照耀。保罗行事为人的目标，乃是将福音照耀出去。他与他的同工，这些新约的执事，行事为人是为著照耀基督荣耀的福音。
5The gospel can be compared to Christ shining forth as the sun, the God of glory embodied in His redemptive work. We all need to understand the gospel in this way. Do not regard the gospel as a philosophy or a teaching. No, the gospel is the embodiment of the very God of glory. This gospel needs many shining ones, many luminaries, to reflect its light. Reflecting the light of the gospel of glory is the living of all the ministers of the new covenant. This reflection is the conduct of the apostles. In verse 4 Paul uses the word illumination. Deep in his spirit, Paul considered himself and his co - workers luminaries. Today we also need to be such luminaries reflecting the glory of the gospel of Christ. The goal, the aim, and the purpose of the living of the New Testament ministers is to shine in this way. The goal of Paul’s conduct was to shine out the gospel. He and his co - workers, ministers of the new covenant, conducted themselves for the shining of the gospel of the glory of Christ.
一 他们的行事为人
A. Their Conduct
6保罗在四章一节说，『因此，我们既3:12-照所蒙的怜悯，受了这职事，就不丧胆。』在三章十二至十八节，使徒描述新约的众执事是如何构成的。在四章一至六节，他继续述说他们这些新约的执事如何行事为人，以完成他们的职事；7在七至十八节，他又说到他们过的是怎样的生活，使他们与他们的职事是一。
6In 4:1 Paul says, “Therefore, having this ministry, as we received mercy we do not lose heart.” In 18 the apostle depicts how the ministers of the new covenant are constituted. In this chapter, he goes on to tell, from verse 1 through 6, how they as the ministers of the new covenant conduct themselves for the carrying out of their ministry, and, from verse through 18, what kind of life they live.
1 受了这新约的职事
1. Having This Ministry of the New Covenant
7保罗在四章一节说到『这职事』。这是指二章十二节至三章十八节所描述的职事，就是基督所有的使徒共有的惟一职事。他们人数虽多，但只有一个职事，就是为著成就神新约经纶的新约职事。使徒一切的工作，都是要完成这惟一的职事，将基督供应人，以建造祂的身体。保罗在四章一节说到单数的职事。这是个强有力的证明，证明所有的同工只有一个职事，就是那惟一的职事。旧约与新约只有一个惟一的职事。新约惟一的职事乃是义与那灵的职事。在这职事里，基督被供应给人。
7In 4:1 Paul speaks of having “this ministry.” This is the ministry described in 2:12 through 3:18. “This ministry” indicates that we, all the apostles of Christ, though many, have one unique ministry—the ministry of the new covenant for the accomplishing of God’s New Testament economy. All the apostles’ works are to carry out this unique ministry of ministering Christ to others for the building up of His Body. In verse 1 Paul speaks of ministry in the singular. This is a strong proof that the co-workers all had one ministry, the unique ministry. Both in the Old Testament and in the New Testament there is one unique ministry. The unique ministry in the New Testament is the ministry of righteousness and of the Spirit. In this ministry Christ is ministered to others
8今天传道人谈论不同的职事，是司空见惯的事。我虽然不愿说，谈论各种职事是错误的，但我们这样谈论职事必须谨慎。这里重要的点，乃是我们说到职事与众职事时，二者的意义是甚么。在哥林多后书里，职事是惟一的，不是多数的。『这职事』是新约里惟一的职事。
8Today it is common for preachers to talk about different ministries. Although I would not say that it is wrong to speak of ministries, we need to be careful in speaking concerning ministry in this way. What is crucial here is what we mean by the words ministry and ministries. In 2 Corinthians the ministry is unique; it is not spoken of in the plural. “This ministry” is the unique ministry of the New Testament.
9彼得在行传一章题到这职事。当时需要有人填补使徒的空缺，加到十一个人中来担负职事的托付。使徒有十二位，职事却只有一个。这职事就是在复活中传讲基督。在哥林多后书，使徒们也只有一个职事，就是将基督供应给人。
9In chapter one of Acts Peter refers to the ministry. There was the need for someone to fill the gap among the Apostles, for someone to join the eleven in bearing the ministry. The twelve Apostles all had one ministry. This ministry was to preach Christ in resurrection. In 2 Corinthians the apostles also have one ministry—to minister Christ to others
2 不丧胆
2. Not Losing Heart
10使徒们行事为人的第一方面是他们不丧胆。我能作见证，因为我也有分于这职事，所以我不丧胆。这职事是一种激励和推动，加强我、扶持我、托住我，使我不至丧胆。甚至所有的反对都是一种表记，说出这职事乃是在主的祝福之下，并且是有功效的。无论反对的人怎样起来抵挡我们，我们并不丧胆。
10The first aspect of the way the apostles conducted themselves was that they did not lose heart. I can testify that because I also have a part in this ministry, I do not lose heart. The ministry is an incentive and a motivation. This ministry strengthens me, supports me, backs me up, and causes me not to lose heart. Even the opposition is a sign that this ministry is under the Lord’s blessing and that it is effective. We do not lose heart, no matter how much the opposition may rise up against us
3 将那些可耻隐密的事弃绝了
3. Having Renounced the Hidden Things of Shame
11保罗在四章二节说，『乃将那些可耻隐密的事弃绝了，不以诡诈行事，也不搀混神的话，只将真理显扬出来，藉以在神面前将自己荐与各人的良心。』我们的良心必须能向天使及鬼魔宣告，我们并没有任何可耻隐密的事，我们乃是透彻明净的。
11In verse 2 Paul says, “But we have renounced the hidden things of shame, not walking in craftiness nor adulterating the word of God, but by the manifestation of the truth commending ourselves to every man’s conscience before God.” We need to have a conscience that can declare to the angels and the demons that we do not have any hidden things of shame, but are transparent and crystal clear
12搀混，原文原意，『使…陷入网罗，』转意『使…败坏』，就如在金子或酒里搀混劣品。这意义比二章十七节的为利混乱狭窄，那里有为要得利之意。在金子里面搀混劣品，就是用比较低劣的金属搀混，好以高过实值的价格出售。照样，搀混酒就是将另一种液体搀入原酒，以赝品充当好酒。甚至在第一世纪，有些所谓的传道人就以这种方式搀混神的话，将劣品搀入神的话里。
12The Greek word rendered adulterate primarily means to ensnare; then to corrupt, as in the case of gold or wine that is not pure. The meaning is narrower than that of the word for peddling in 2:17, which adds the sense of being for the sake of gain. To adulterate gold is to mix it with some inferior metal for the purpose of selling it at a price higher than its actual value. Likewise, to adulterate wine is to mix it with another kind of liquid for the purpose of presenting it as if it were wine of good quality. Even in the first century, certain so-called preachers adulterated the Word of God in this way. They added inferior things to the Word.
13今天有些传道人搀混神的话，他们讲道时可能引用圣经的经节，但他们加上了搀杂的成分。他们自称传讲神的话，实际上只有一小部分是神的话，其余都是加进神话语中搀混的成分。他们是这样搀混圣经中神圣的金与神圣的酒。保罗的行事为人绝对与此相反，他确实不搀混神的话，而是摆出神话语的纯金、精金。保罗和他的同工在神面前将自己荐与各人的良心，好表明真理。这里的真理乃是神话语的另一说法，（约十七17，）意即实际，指神话语中所启示一切真实的事物，其中主要的是基督，祂是神一切事物的实际。将真理显扬出来，是指使徒活基督。他们活基督，基督就是真理，（十四，）因此他们将真理显扬出来。基督从他们活出来，真理就在他们身上显扬出来。藉此，他们在神面前将自己荐与各人的良心。使徒行事不搀混神的话，乃是藉著那无价之宝，就是那藉著神照耀的光照，（林后四6，）进到他们里面成为他们内容（7）之基督那超越的能力，显扬真理，为使基督之荣耀的福音照耀出来。
13Some preachers today adulterate the Word of God. In their sermons they may use verses from the Bible, but they add adulterating elements. They claim that what they preach is God’sWord. Actually, only a small percentage may be the Word, with the remainder being the adulterating elements that have been added to the Word. In this way, they adulterate the divine gold and the divine wine in the Bible. Paul’sway of conducting himself was absolutely contrary to this. He certainly did not adulterate the word of God, but presented the pure gold, even the refined gold, of the Word. By the manifestation of the truth, Paul and his workers commended themselves to every man’s conscience before God. The truth here is another expression of the Word of God (John 17:17). It means reality and denotes all the real things revealed in God’s Word, which mainly are Christ as the reality of all the things of God. The manifestation of the truth refers to the apostles’ living of Christ. When they live Christ, who is the truth (John 14:6), they manifest the truth. As 6 Christ is lived out of them, the truth is manifested in them. By this, they commend themselves to every man’s conscience before God. The apostles behave themselves not in the way of adulterating the word of God, but of manifesting the truth for the shining of the gospel of the glory of Christ, by the excellent power of the priceless treasure, the very Christ who entered into them and became their content (2 Cor. 4:7) through the enlightenment of God’s shining (v. 6).
二 基督荣耀福音的照耀
B. The Shining of the Gospel of the Glory of Christ
1 他们的福音蒙蔽在灭亡的人身上
1. Their Gospel Veiled in the Perishing Ones
14保罗在三节继续说，『如果我们的福音真的受蒙蔽，也是蒙蔽在灭亡的人身上。』在有些人身上，福音为老旧观念，特别为律法观念所蒙蔽。（三～15。）原则上，凡拦阻人领略基督福音的，如哲学、宗教、文化传统等，都是帕子。因此，传扬基督必须揭开这些帕子，正如我们摄影时，要从镜头拿开镜盖，才能拍摄景物。保罗在四章三节的话含示，使徒所传的福音不应当被蒙蔽。福音没有理由受蒙蔽；如果福音真的受蒙蔽，也是蒙蔽在灭亡的人身上，对这等人，认识基督的馨香之气就是死的香气，叫他们死。
14In verse 3 Paul goes on to say, “And if also our gospel is veiled, it is veiled in those who are perishing.” In some the gospel is veiled by old concepts, especially the concept concerning the law (3:14-15). In principle, anything like philosophy or cultural traditions that 14 hinders others from apprehending the gospel of Christ is a veil. Hence, the preaching of Christ must unveil them, just as in photography we remove the cover from the lens of a camera in order to take a picture. Paul’sword in verse 3 implies that the gospel preached by the apostle should not be veiled. There is no reason for it to be veiled. But if it is veiled, it is veiled in those who are perishing, that is, in those for whom the fragrance of the knowledge of Christ is death unto death.
15保罗在林后四章四节继续说，『在他们里面，这世代的神弄瞎了他们这不信者的心思，叫基督荣耀之福音的光照，不照亮他们；基督本是神的像。』这世代的神就是那迷惑者撒但，现今世代的管辖者；他统治著今天的世界，弄瞎人的思想和心思，猎取人的敬拜。在这一节，弄瞎的意思就是蒙蔽人的悟性。此外，这一节的心思是指悟性或思想。
15In verse 4 Paul continues, “In whom the god of this age has blinded the thoughts of the unbelieving, so that the illumination of the gospel of the glory of Christ, Who is the image of God, should not shine in them.” The god of this age is Satan, the deceiver, the ruler of this present age. He dominates today’s world and hunts for man’s worship by blinding his mind and his thoughts. In this verse blinded means to veil a person’s understanding. Furthermore, the thoughts here denote the understanding or the mind.
16基督是神的像，是神荣耀的光辉。（来一3。）因此，基督的福音，就是神的荣耀照明并照耀的福音。撒但，这世代的神，弄瞎了不信之人的思想和心思，使基督荣耀之福音的光照，不照进他们心里。这就像照相机的镜头被遮住，光就无法将对象照进照相机里。保罗在林后四章四节所描述的，是一种属灵的摄影。我们就像是一架有镜头和快门的照相机。我们一按快门，就有办法把光连同物体影像和形像照进相机里面，而印在底片上。光将形像印在底片上，在其上形成影像。但相机的镜头若盖住了，光就无法照进相机里面。有时候我们向人传福音时，他们好像是镜头盖住的照相机，光照不进去。赞美主，因著祂的怜悯和恩典，撒但的遮盖已经从我们的心思挪开。我们不仅有一个没有帕子遮蔽的脸，也有一个敞开的心思。三章十八节没有帕子遮蔽的脸，就是四章没有遮蔽的心思。照保罗的观念，这二者乃是一。因此，有了没有帕子遮蔽的脸，就是有了没有遮蔽的心思，就好像打开的照相机接受光照进来一样。
16Christ as the image of God is the effulgence of His glory (Heb. 1:3). Hence, the gospel of Christ is the gospel of His glory that illuminates and shines forth. Satan, the god of this age, has blinded the minds and the thoughts of the unbelievers, so that the illumination of the gospel of Christ’s glory should not shine into their hearts. This is similar to covering the lens of a camera so that the light cannot shine into the camera. What Paul describes in verse 4 is a kind of spiritual photography. We are like cameras with a lens and a shutter. When the shutter is pressed, there is a way for the light with the object, the figure, the image, to shine into the camera and be impressed on the film. The light brings the figure to the film and forms an image on it. However, if the lens of the camera is covered, there is no way for the light to shine into the camera. Sometimes when we preach the gospel to others, they are like a camera with the lens covered. The light cannot shine into them. Praise the Lord that, by His mercy and grace, the satanic cover has been removed from our minds! We have not only an unveiled face, but also an uncovered mind. The unveiled face in 3:18 is the uncovered mind in chapter four. According to Paul’s concept, these two things are one. To have an unveiled face, therefore, is to have an uncovered mind. It is to be like a camera open to the shining of light
17光照进我们里面，就把基督的形像照进来。这光透过我们的心思，照进我们的灵里。我们的灵可以比作底片。光透过我们敞开的心思，进到我们里面时，就碰著我们的灵，而将基督的影像，就是神的形像，照进我们里面。在召会中，我们正在实行这种属灵、属天的摄影。4四章四节里的『照亮』，原文意为（一）看清，辨明；（二）照亮。所以，本节下半可译为：『以致他们看不见基督荣耀之福音的光照；基督本是神的像。』这世代的神既弄瞎了不信者的心思，他们就看不见福音之荣耀的光照，正如一个瞎眼的人或是一个眼睛被蒙蔽的人，看不见阳光一样。
17As light shines into us, it brings in the image of Christ. This illumination shines into our spirit through our mind. Our spirit can be compared to the film. When the shining comes into us through our open mind, it reaches our spirit and brings the figure of Christ, the image of God, into us. In the church we are practicing such a spiritual and heavenly photography. Literally, the Greek word translated shine in verse first means to see distinctly, to discern; second, it means to shine. Hence, the translation of the second part of this verse may read, “So that they should not see the illumination of the gospel of the glory of Christ, Who is the image of God.” Since the god of this age has blinded the minds of the unbelievers, they cannot see the illumination of the gospel’s glory, just as a blind man, or a man with his eyes veiled, cannot see the light of the sun.
2 不是传自己，乃是传基督为主
2. Not Preaching Themselves, but Christ as the Lord
18五节说，『因为我们不是传自己，乃是传基督耶稣为主，也传自己为耶稣的缘故，作你们的奴仆。』『因为』说明使徒的福音，就是他们所传基督之荣耀的福音，为何不该受蒙蔽，因为他们不是传自己，高举自己，乃是传基督耶稣为万有的主，也传他们为耶稣的缘故，作信徒的奴仆，像耶稣一样；祂是主人，却作奴仆来服事人。（太二十26～28。）
18Verse 5 says, “For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus’ sake.” “For” explains why the apostles’ gospel, which is the gospel of the glory of Christ, should not be veiled, for they do not preach, exalt, themselves, but Christ Jesus as Lord of all, and they conduct themselves as the believers’ slaves for Jesus’ sake, as Jesus did, who was the Master, yet came to serve as a slave (Matt. 20:26-28
19基督耶稣为主，包含：基督是在万有之上，永远受颂赞的神；（罗九5；）永远的话成了肉体，成了人；（约一14；）耶稣是人钉十字架，成了我们的救主，（徒四10～12，）并且复活，成了神的儿子；（十三33；）基督被高举为主，（二36，）就是万人的主；（十，罗十12，约二十28，林前十二3；）祂是神的像，是神荣耀的光辉。（来一。）这就是福音的内容。因此，福音乃是基督荣耀的福音，照明、照射、照耀在人心里。（林后四6。）人的心若不受任何事物遮蔽，也不被撒但这世代的神弄瞎，他就能看见福音的光照。（4。）五节里的奴仆一辞，与主相对。使徒高举基督为主，却认为自己不过是服事信徒的奴仆。他们不仅是基督的奴仆，也是信徒的奴仆。
19Christ Jesus as Lord comprises Christ as God over all blessed forever (Rom. 9:5), the eternal Word incarnated to be a Man (John 1:14), Jesus crucified as a Man to be our Savior (Acts 4:10-12) and resurrected to be the Son of God (Acts 13:33), and Christ exalted to be the Lord (Acts 2:36), even the Lord of all men (Rom. 10:12; John 20:28; 1 Cor. 12:3) and the Lord of all things (Acts 10:36), who is the image of God, the 36 effulgence of God’s glory (Heb. 1:3). This is the very content of the gospel. Hence, the gospel is the gospel 3 of the glory of Christ, which illuminates, radiates, and shines in the heart of man. If man’she art is not veiled with anything, not blinded by Satan, the god of this age, man can see its illumination. The word slaves in verse 5 is in contrast with Lord. The apostles exalt Christ as Lord, but consider themselves merely slaves to serve the believers. They were slaves not only to Christ, but to the believers as well.
3 神照在他们心里
3. God Shining in Their Hearts
20六节说，『因为那说光要从黑暗里照出来的神，已经照在我们心里，为著光照人，使人认识那显在耶稣基督面上之神的荣耀。』这是解释前节所说的。使徒传基督为主，也传他们作信徒的奴仆，因为那说，光要从黑暗里照出来的神，已经照在他们心里。神照在宇宙中，产生了旧造；现今神照在他们心里，使他们成为新造。所以，他们能在他们的传讲中高举基督为主，也在他们的职事中降卑自己作信徒的奴仆。他们为基督所作的，并他们向信徒所是的，乃是神照耀的结果。神的照耀产生了新约的众执事，和他们的职事。
20Verse 6 says, “Because the God Who said, Out of darkness light shall shine, is the One Who shined in our hearts for the illumination of the knowledge of the glory of God in the face of Christ.” This explains what is mentioned in the preceding verse. The apostles preach Christ as Lord and themselves as the believers’ slaves, because the very God who commanded light to shine out of darkness has shined in their hearts. His shining in the universe produced the old creation. Now His shining in their hearts has made them a new creation. Therefore, they are able to exalt Christ as the Lord in their preaching and conduct themselves as slaves to the believers in their service. What they do for Christ and what they are to the believers are the issue of God’s shining. God’s shining produces the new covenant ministers and their ministry.
21在我们心里，比在摩西面皮上深多了。（三7，出三四29～30。）这给我们看见，使徒福音职事的荣光和摩西律法职事的荣光，二者之间的比较。在心里，与里面的生命有关；在面皮上，与里面的生命无关。旧约的荣光是在表面上，但新约的荣光是极有深度的。『我们心里』指使徒的心。他们代表新约所有的信徒。神照在我们心里，结果带来一种光照，使我们认识那显在基督面上之神的荣耀，也就是一种照明，使我们认识基督福音的荣耀。那使我们得知基督福音之荣耀的照明、光照，乃是出于神在我们心里的照耀。
21In our hearts is much deeper than on the skin of Moses’ face (3:7; Exo. 34:29-30). This presents a comparison between the glory of the apostolic ministry of the gospel and that of the Mosaic ministry of the law. In the heart is related to the inner life, whereas on the skin of the face has nothing to do with the inner life. The glory of the old covenant is on the surface, but the glory of the new covenant is full of depth. “Our hearts” denotes the hearts of the apostles. They represent all the believers of the new covenant. God’s shining in our hearts results in the illumination of knowing the glory of God in the face of Christ, that is, in the enlightenment that causes us to know the glory of the gospel of Christ. The illumination, the enlightenment, that makes the glory of Christ’s gospel known to us issues from the shining of God in our hearts
22基督的面是与摩西的面相比。（林后三7。）在基督面上福音的荣光，远比在摩西面上律法的荣光卓越。前者照在恩典和实际藉著祂而来者的面上，结果乃是义和那灵─生命；（8～9；）后者照在律法藉著他而赐者的面上，（约一17，）结果乃是定罪和死。（林后三7，9。）神照在我们心里，光照我们，不是使我们认识摩西面上的荣光，乃是使我们认识基督面上的荣耀；祂照明我们，不是使我们认识旧约摩西的律法，乃是使我们认识新约基督的福音。神有两个创造：旧造和新造。旧造出自于神从黑暗里外在的照耀。新造乃是藉著神在我们心中内里的照耀所成就。凭神在我们心中的照耀，我们成为新造。这个照耀乃是显在基督的面上。我们要经历这照耀，就需要与基督有直接、切身、亲密的接触。这种接触会使神在我们心里照耀。神或许会照耀在我们身上，但我们若要祂照在我们里面，我们就必须与祂有直接且亲密的接触。这就是为甚么我们呼求祂，并说，『哦，主耶稣！』甚至大数的扫罗也是靠呼求主名而得救；他呼喊主，就与主有面对面的接触。当扫罗说，『主阿，你是谁？』主立即回答，『我是耶稣。』这个答覆是亲密且切身的，并不是长途电话，而是面对面的谈话。大数的扫罗那时经历了神在他心里的照耀。
22The face of Christ is in comparison with the face of Moses (3:7). The glory of the gospel in the face of Christ is much superior to the glory of the law on the face of Moses. The glory of the gospel shines in the face of the One through whom grace and reality came, issuing in righteousness and life (3:8-9). The glory of the law shone on the face of one through whom the law was given (John 1:17), resulting in condemnation and death (3:7, 9). The purpose of God’s shining in our hearts is not related to our knowing the glory on Moses’ face. God’s shining is to illumine us so that we may know the glory in Christ’s face. It is to enlighten us so that we may know not the law of Moses of the old covenant, but the gospel of Christ of the new covenant. God has had two creations: the old creation and the new creation. The old creation came through God’s out ward shining in the darkness. The new creation is accomplished through God’s in ward shining in our hearts. By God’s shining in our hearts we have become a new creation. This shining is in the face of Christ. To experience it, we need to have direct, personal, and intimate contact with Christ. This contact will cause the shining of God in our heart. God may shine upon us, but if we want Him to shine in us, we need to have direct, intimate contact with Him. This is the reason we call on Him and say, “O Lord Jesus.” Even Saul of Tarsus was saved by calling on the name of the Lord. By calling on the Lord he was brought into face - to - face contact with Him. When Saul said, “Who art thou, Lord?” the Lord immediately replied: “I am Jesus.” This answer was intimate and personal. It was not a long distance call; it was a face-to-face conversation. Saul of Tarsus experienced God’s shining in his heart.
23假若你向不信的人传福音；他点头承认说，他相信主耶稣，也接受祂作救主。你不可以立刻认为他已经真得救了。你必须问他有没有呼求主，藉此与祂有直接的接触。假如这位不信者呼求主耶稣的名，他就会被带到基督面前，立即与祂有切身的接触。惟独我们与主有这样直接、切身并亲密的接触时，我们才有内里的照耀。这对于我们是如此，对未信者第一次就近主也是一样。我们若要再次得到主的光照，我们就必须与主有亲密的接触。每当我们亲切、亲密的呼求主，我们就在祂的面前，而神也照耀在我们的心里。使徒是这样接受内里的照耀。这样，他们就把他们所接受的再照耀出来。他们的行事为人，就是为著照耀基督荣耀的福音。这照耀的能力，就是七节所说的能力。
23Suppose you are preaching the gospel to an unbeliever. He nods and says that he believes in the Lord Jesus and receives Him as Savior. Do not assume that he has truly been saved. You need to ask if he has called on the Lord, thereby having direct contact with Him. If such an unbeliever would call on the name of the Lord Jesus, he would be brought to the face of Christ and immediately have personal contact with Him. Only when we have such direct, personal, and intimate contact with the Lord do we have the inner shining. This is just as true of us as it is of an unbeliever coming to the Lord for the first time. If we would have the Lord’s shining once again, we need to have intimate contact with the Lord. Whenever we call on the Lord in a dear, intimate way, we are before His face, and the shining of God is in our heart. In this way the apostles received the inner shining. Then they shined out what they had received. This was their way of conducting themselves for the shining of the glory of the gospel of Christ. The power for this shining is that spoken of in verse 7
4 神照在他们心里，将宝贝带进他们这些瓦器里
4. God Shining in Their Hearts Bringing a Treasure into Them, the Earthen Vessels
24保罗在七节说，『但我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们。』神照在我们心里，带给我们一个宝贝，就是那是神的具体化身，作了我们的生命和一切之荣耀的基督。但我们盛装这宝贝的，却是没有价值且脆弱的瓦器。无价之宝竟盛装在没有价值的器皿里！这使没有价值的器皿成为新约的众执事，有无上宝贵的职事。这乃是藉著在复活里的神圣能力。这超越的能力必是属于神，不是出于我们。使徒说到他们为著神的新约尽职时，用了五个极其重要，意义深长的隐喻，说明他们这些新约的执事和他们的职事，是如何构成的，他们是如何行事并生活的，以及他们的职事是如何完成的：（一）凯旋行列中的俘虏，庆祝基督的得胜；（二14上；）（二）带著香的人，散放基督的香气；（二下～16；）（三）用基督为内容所写的信；（三1～3；）（四）观看并返照基督荣耀的镜子，为要渐渐变化成为祂荣耀的形像；（三18；）（五）盛装荣耀基督这超越宝贝的瓦器。（四7。）这些器皿就像今日的照相机，让基督这对象藉著神的照耀，（4，6，）照进里面。
24In verse 7 Paul says, “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.” God’s shining in our hearts brings into us a treasure, the Christ of glory, who is the embodiment of God to be our life and our everything. But we who contain this treasure are earthen vessels, worthless and fragile. A priceless treasure is contained in the worthless vessels. This has made the worthless vessels ministers of the new covenant with a priceless ministry. It is by the divine power in resurrection. The excellence of the power is surely of God and not of us. In the apostles’ speaking concerning their ministry for God’s new covenant, five very significant and expressive metaphors are used to illustrate how they, as the ministers of the new covenant, and their ministry are constituted, how they behave and live, and how their ministry is carried out. These metaphors are: captives in a triumphant procession for the celebration of Christ’s victory (2:14a); incense-bearers to scatter the fragrance of Christ (2:14b - 16); letters 14 written with Christ as the content (3:1-3); mirrors beholding and reflecting the glory of Christ in order to be transformed into His glorious image (3:18); earthen vessels to contain the Christ of glory as the excellent treasure (4:7). These vessels are like today’s camera, into which the image of Christ enters through the flashing of God’s shining light (4:4, 6).
25这宝贝，内住的基督，在我们这些瓦器里，乃是基督徒生活神圣供应的源头。作新约执事的使徒，靠这宝贝超越的能力，就能过钉十字架的生活，使他们所供应基督复活的生命得以显明。因此，他们将真理显扬出来，（2，）使福音得以照耀。
25This treasure, the indwelling Christ, in us, the earthen vessels, is the divine source of the supply for the Christian life. It is by the excellent power of this treasure that the apostles as the ministers of the new covenant are capable of living a crucified life that the resurrection life of Christ whom they minister may be manifested. Thus, they manifest the truth for the shining of the gospel