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2Co 13:1-14.
英文原文
2Co 13:1-14.
HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT.
1. This is the third time I am coming to you--not merely preparing to come to you. This proves an intermediate visit between the two recorded in
Ac 18:1; 20:2.
In the mouth of two or three witnesses shall every word be established--Quoted from
De 19:15,
Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [CONYBEARE and HOWSON]. I will no longer be among you "in all patience" towards offenders
(2Co 12:12).
The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.
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2. 更好的译法：「我从前（第二次访问时）已经说过，如今（现在）事先又告诉你们，正如（我）第二次在场时所行的那样，如今不在你们那里的时候也是这样（最古的抄本没有I write，这字在英文译本希腊文文本中错误地跟在后面），对那些从前犯了罪的人（即在我第二次访问之前，
林后 12:21），
以及对所有其余的人（在我第二次访问之后犯罪的，或处于犯罪危险中的）。」英文译本译作「好像我第二次现在在场一样」，指下一次的到来，这与
林后 13:1
「这是我第三次要到你们那里去」完全矛盾，因为保罗不可能把同一次行程既称为第二次又称为第三次的到来。「第二次」与「如今」之间的对照是显而易见的。
我若再来等——即无论我何时再来
（徒 20:2）。
这些大概正是他从前所发、如今再次重申的威胁之原话。
英文原文
2. Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit,
2Co 12:21),
and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with
2Co 13:1,
"this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.
if I come again, &c.--that is, whensoever I come again
(Ac 20:2).
These were probably the very words of his former threat which he now repeats again.
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3. 因为——他不宽容的缘由：因为你们既然要求我提供「证据」，证明基督在我里面说话。其实你们若是「试验自己」
（林后 13:5）
就好了。这驳斥了某些人所谓圣经从未宣称其作者在书写时具有无误性之说。
他——「他」（基督）。
不软弱——对你们而言并不软弱——借着我，也借这封书信，向你们行使严厉的纪律时，并不软弱。
在你们身上大有能力——在神迹中，甚至在惩罚犯罪者时，已经多次彰显他的大能
（林后 5:11, 20, 21）。
你们无需在此事上试炼我，因为基督早已借着我，在你们中间显出许多大能的明证
（林后 12:12）
[格老修]。因此你们所亏负的不是我，而是基督；你们藐视我的劝诫、贬抑我的权柄，所试炼的乃是他的忍耐[加尔文]。
英文原文
3. Since--The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves"
(2Co 13:5).
This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it.
which--"who" (Christ).
is not weak--in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.
mighty in you--has given many proofs of His power in miracles, and even in punishing offenders
(2Co 5:11, 20, 21).
Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you
(2Co 12:12)
[GROTIUS]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [CALVIN].
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4. 他——某些最古的抄本中省略；那时译作「因他甚至被钉十字架」等。
软弱——希腊文，「从软弱」；即他取了我们的软弱，是他被钉十字架之可能性的源头或必要条件，可能性从此而出
（来 2:14； 腓 2:7, 8）。
因——希腊文，「从」；「由于」。
神的大能——父神
（罗 1:4；6:4； 弗 1:20）。
同他软弱——即因我们与他联合，并效法他的榜样，软弱暂时在我们身上居多（显于我们的「软弱」与软弱的「外貌」，
林后 10:10；12:5, 9, 10；
也显于我们未立刻行使惩罚犯罪者的权能，正如基督暂时搁置了他的权能）。
同他活着——不仅将来与他同活，脱离现今的软弱，在复活的生命中
（腓 3:21），
也是现今在对犯罪者行使使徒权柄上——这权柄对你们而言是从神的大能流注到我们身上的，尽管我们如今在你们看来「软弱」。「同他」，即正如他如今在他得荣耀的复活生命中、在他暂时软弱之后，行使他的大能。
英文原文
4. though--omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.
through weakness--Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed
(Heb 2:14; Php 2:7, 8).
by--Greek, "from"; "owing to."
the power of God--the Father
(Ro 1:4; 6:4; Eph 1:20).
weak in him--that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence,"
2Co 10:10; 12:5, 9, 10;
and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power).
we shall live with him--not only hereafter with Him, free from our present infirmities, in the resurrection life
(Php 3:21),
but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.
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5. 你们——希腊文，「试验（考验）你们自己」。
自己省察——这应是你们首要的目标，过于「寻求基督在我里面说话的凭据」
（林后 13:3）。
自己——我无需多说什么来证明基督在我这执事里面
（林后 13:3），
因为你们若试验自己，便会看见基督也在你们里面[屈梭多模]，
（罗 8:10）。
既发现基督因信住在你们里面，你们就大可相信他借他那赐你们这信心的执事之职事，也在我里面说话[埃斯提乌]。若怀疑此事，便是以色列人所犯的罪——他们在经历了这么多神同在的神迹与亲身的证明之后，仍喊叫
（出 17:7），
「耶和华是在我们中间不是？」（比较
可 8:11）。
若不是——希腊文缓和了这表达，作「稍微不及格」，即经不起「试验」（暗指上下文中同一字）；受试验时不合格。取自金属的比喻
（耶 6:30； 但 5:27； 罗 1:28）。
英文原文
5. Examine--Greek, "Try (make trial of) yourselves."
prove your own selves--This should be your first aim, rather than "seeking a proof of Christ speaking in me"
(2Co 13:3).
your own selves--I need not speak much in proof of Christ being in me, your minister
(2Co 13:3),
for if ye try your own selves ye will see that Christ is also in you [CHRYSOSTOM],
(Ro 8:10).
Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [ESTIUS]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried
(Ex 17:7),
"Is the Lord among us or not?" (Compare
Mr 8:11).
except ye be reprobates--The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals
(Jer 6:30; Da 5:27; Ro 1:28).
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6. 我们……不是可弃绝的——并非经不起你们所加的试验
（林后 13:6）。
「我盼望」你们自己的基督徒身分会被你们认出（注意，「你们将要知道」与「省察你们自己」
林后 13:5
相对应），作为你们并非可弃绝之人的充分「凭据」，也作为「基督在我里面说话」的凭据——而无需我给你们一个更叫你们难受的凭据。你们若怀疑我的使徒身分，便必须怀疑你们自己的基督徒身分，因为你们是我使徒职事的果子。
英文原文
6. we . . . not reprobates--not unable to abide the proof to which ye put us
(2Co 13:6).
"I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves,"
2Co 13:5)
as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.
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7. 我们求——最古的抄本读作「我们求」。
就是我们所显现为蒙悦纳的*——不是为我们这些执事自己，借你们的基督徒品行博取名声；而是为你们的益处[阿尔福德]。「可弃绝的」一词的对照，使我倾向与本格尔一同如此解释：「我们不求叫我们显现为蒙悦纳的，即借着在你们行恶时约束你们；而是求你们行对的事」（英文译本作「端正」）。
似乎——即我们因此被剥夺了行使使徒权能（即惩罚）的机会，因而似乎「好像可弃绝的」（无法提供基督在我们里面说话的凭据）。
英文原文
7. I pray--The oldest manuscripts read, "we pray."
not that we should appear approved--not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [ALFORD]. The antithesis to "reprobates" leads me to prefer explaining with BENGEL, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").
though we be as reprobates--though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).
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8. 我们所领受的使徒权能，是为了叫我们不与真理相抗，而是为真理的进展而使用。你们在何处无罪，那里便没有行使它的余地：这是我所愿。我绝非为增加自己的权能而向无辜之人使用它
（林后 13:10）。
英文原文
8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power
(2Co 13:10).
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9. 喜乐——希腊文，「欢喜」。
我们软弱——即没有机会展示我们的权能；因而被诸般「软弱」所围，似乎「软弱」
（林后 10:10；11:29, 30）。
你们……刚强——在信心与圣灵的果子上「大有能力」。
而且——最古的抄本中没有。
我们所求——希腊文，「祈求」。
完全人——字面意为「完全的复原」；字面指脱臼肢体的复位。比较
林后 13:11，
「作完全人」，同一希腊文字；亦见
林前 1:10，
「彼此相合」；
弗 4:12，
「成全圣徒」。
英文原文
9. are glad--Greek, "rejoice."
when we are weak--having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities"
(2Co 10:10; 11:29, 30).
ye . . . strong--"mighty" in faith and the fruits of the Spirit.
and--not in the oldest manuscripts.
we wish--Greek, "pray for."
your perfection--literally, "perfect restoration"; literally, that of a dislocated limb. Compare
2Co 13:11,
"Be perfect," the same Greek word; also in
1Co 1:10,
"perfectly joined together";
Eph 4:12,
"the perfecting of the saints."
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10. 所以——因为我愿「严厉」存在于我的信中，而非在行为上[屈梭多模]。
造就……败坏人——为建造……不为拆毁。「使用严厉」似乎是拆毁，而非建造；所以他宁愿不必使用。
英文原文
10. Therefore--because I wish the "sharpness" to be in my letters rather than in deeds [CHRYSOSTOM].
edification . . . not to destruction--for building up . . . not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.
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11. 末了的话——希腊文也含「喜乐」之意；因此他在告别时回到他起初的论点：「我们是帮助你们的喜乐」
（林后 1:24； 腓 4:4）。
作完全人——借着补满你们基督徒品格中所欠缺的，而成为完全
（弗 4:13）。
受安慰——
（林后 1:6；7:8-13； 帖前 4:18）。
英文原文
11. farewell--meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy"
(2Co 1:24; Php 4:4).
Be perfect--Become perfect by filling up what is lacking in your Christian character
(Eph 4:13).
be of good comfort--
(2Co 1:6; 7:8-13; 1Th 4:18).
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14. 这祝福证明了三位一体合一的教义。「基督的恩」列于首位，因为惟有借着他，我们才能达到父神「神的慈爱」
（约 14:6）。
位格次序的多样证明「在这三位一体中，无先无后」[亚他那修信经]。
相通——在同一圣灵里有分的相交，或共同参与，这圣灵将犹太人与 外邦人联合为一所大公教会——他的圣殿。凡有「圣灵的相通」的，也有「我们主耶稣基督的恩」与「神的爱」；反之亦然。因为三者不可分割，正如三一神的三位格本身[屈梭多模]。三位一体的教义直到基督来才清楚而完全地启示，而我们救赎的整个计划在他身上显明；我们更多是在他们与我们的关系上（如本祝福所概括的）认识圣三一，过于在他们彼此的关系上
（申 29:29）。
阿们——最古的抄本中省略。大概是后来为公共共同敬拜的需要而加上的。
英文原文
14. The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father
(Joh 14:6).
The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].
communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [CHRYSOSTOM]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another
(De 29:29).
Amen--omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
林后 13:1-14。
他以严厉的证明来威吓，以显明自己的使徒权柄，但他宁愿他们免去他行此威吓的必要。
1. 这是我第三次要到你们那里去——不仅是预备要到你们那里去。这证明了在
徒 18:1；20:2
所记两次访问之间，有一次居间的访问。
凭两三个人的口作见证，句句都要定准——引自
申 19:15
（七十士译本）。「我审判必不未经查问，我惩罚也必不无确据」[科尼比尔与豪森]。我不再对犯罪者「多多宽容」地忍耐
（林后 12:12）。
使徒在此案中，既有寻常的见证可得，便不求立刻的启示，也不吩咐犯罪者在他到达之前被逐出教会。另有人认为「两三个见证人」是指他两三次的访问，以此确立（1）对犯罪者所指控之事的真实性，或（2）他威胁的真实性。我宁取第一种解释，过于后两种之中的任何一种。