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英文原文
The apostle makes an apology for his seeming to commend himself, and is careful not to assume too much to himself, but to ascribe all praise unto God, 2Co 3:1-5. He then draws a comparison between the Old Testament and the New, and shows the excellency of the later above the former (2Co 3:6-11), whence he infers what is the duty of gospel ministers, and the advantage of those who live under the gospel above those who lived under the law, 2Co 3:12-17.
1-5
Apology for Seeming Self-Commendation (57 AD)
为似乎自我举荐一事辩解 (公元57年)
¹ 我们岂是又举荐自己吗？岂像别人用人的荐信给你们或用你们的荐信给人吗？
² 你们就是我们的荐信，写在我们的心里，被众人所知道所念诵的。
³ 你们明显是基督的信，借着我们修成的：不是用墨写的，乃是用永生 神的灵写的；不是写在石版上，乃是写在心版上。
⁴ 我们因基督所以在 神面前才有这样的信心。
⁵ 并不是我们凭自己能承担什么事，我们所能承担的，乃是出于 神；
在这些经文中——
一、使徒为他似乎在自我举荐一事作出辩解。他认为向他们表白自己的真诚是合宜的，因为在哥林多有些人竭力诋毁他的声誉；然而他并不贪图虚荣。他告诉他们，1. 他既不需要、也不愿向他们要任何口头的举荐，或从他们得着荐信，像其他某些人——所指的乃是那些假使徒或假教师——所行的（林后 3:1）。他在他们中间的职事，无可争议地确实是伟大而尊贵的，无论他本人在人眼中实际何等微末，或无论某些人要使他被人看作何等可鄙。2. 哥林多人自己就是他真正的举荐，是支持他的美好见证——证明 神确实与他同在，他是 神所差来的：「你们就是我们的荐信」（林后 3:2）。这是他最为喜乐的见证，也是他最为宝贝的——他们是*「写在他心里」的；他随时可诉诸这一见证，因为这是「被众人所知道所念诵的」*。注意，对忠心的传道人而言，没有什么比他职事的果效——在劳苦之人心思和生活上的明证——更叫他喜乐，更使他得着举荐。
二、使徒谨慎地不为自己过于揽功，而把一切颂赞归给 神。因此，1. 他说他们是*「基督的信」（林后 3:3）。使徒和其他人不过是器皿，基督才是他们里面一切善的创始者。基督的律法写在他们的心上，基督的爱浇灌在他们心里。这信不是用「墨」写的，乃是用「永生 神的灵」写的；也不是写在「石版」上——像赐给摩西的 神律法那样——而是写在「心」上；并且那心不是石头的心，而是肉的心，写在「心版」上（这里「肉」是 fleshy，并非 fleshly——后者指肉欲），就是写在已经被神圣恩惠软化和更新的心上，正如那恩惠的应许所说：「我也要除掉石心，赐给你们肉心」（结 36:26）。这正是使徒对哥林多人所存的美好盼望（林后 3:4）：他们的心好像约柜一样，内中盛着律法和福音的法版，是借永生 神的「指头」——即他的灵——所写的。2. 他完全拒绝把任何称赞归给自己，并将一切荣耀归给 神：「并不是我们凭自己能承担什么事」（林后 3:5）。我们既不能在你们心上，也不能在自己心上印出如此美好的印记。我们的软弱和无能如此之大，凭自己连一个好念头都不能有，更不用说在别人里面唤起任何善念或善情了。「我们所能承担的，乃是出于 神」*；因此，所成就的一切善，赞美和荣耀都当归给他，我们也必须从他领受恩惠和能力去行更多。这话对传道人和一切基督徒都同样真实；最好的人也不过是 神的恩惠所造成的罢了。我们的手不够用，但我们所能承担的乃出于 神；他的恩惠够我们用，足以装备我们行各样的善言善工。
英文原文
Apology for Seeming Self-Commendation (57 AD)
¹ Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
² Ye are our epistle written in our hearts, known and read of all men:
³ Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
⁴ And such trust have we through Christ to God-ward:
⁵ Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
In these verses,
I. The apostle makes an apology for seeming to commend himself. He thought it convenient to protest his sincerity to them, because there were some at Corinth who endeavoured to blast his reputation; yet he was not desirous of vain-glory. And he tells them, 1. That he neither needed nor desired any verbal commendation to them, nor letters testimonial from them, as some others did, meaning the false apostles or teachers, 2Co 3:1. His ministry among them had, without controversy, been truly great and honourable, how little soever his person was in reality, or how contemptible soever some would have him thought to be. 2. The Corinthians themselves were his real commendation, and a good testimonial for him, that God was with him of a truth, that he was sent of God: You are our epistle, 2Co 3:2. This was the testimonial he most delighted in, and what was most dear to him—they were written in his heart; and this he could appeal to upon occasion, for it was, or might be, known and read of all men. Note, There is nothing more delightful to faithful ministers, nor more to their commendation, than the success of their ministry, evidenced in the hearts and lives of those among whom they labour.
II. The apostle is careful not to assume too much to himself, but to ascribe all the praise to God. Therefore, 1. He says they were the epistle of Christ, 2Co 3:3. The apostle and others were but instruments, Christ was the author of all the good that was in them. The law of Christ was written in their hearts, and the love of Christ shed abroad in their hearts. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart; and that heart not a stony one, but a heart of flesh, upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, that is, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I will take away the stony heart, and I will give you a heart of flesh, Eze 36:26. This was the good hope the apostle had concerning these Corinthians (2Co 3:4) that their hearts were like the ark of the covenant, containing the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God. 2. He utterly disclaims the taking of any praise to themselves, and ascribes all the glory to God: "We are not sufficient of ourselves, 2Co 3:5. We could never have made such good impressions on your hearts, nor upon our own. Such are our weakness and inability that we cannot of ourselves think a good thought, much less raise any good thoughts or affections in other men. All our sufficiency is of God; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more." This is true concerning ministers and all Christians; the best are no more than what the grace of God makes them. Our hands are not sufficient for us, but our sufficiency is of God; and his grace is sufficient for us, to furnish us for every good word and work.
6-11
Law and Gospel Compared (57 AD)
律法与福音的比较 (公元57年)
⁶ 他叫我们能承当这新约的执事，不凭着字句，乃凭着精意；因为那字句是叫人死，精意是叫人活。
⁷ 那用字刻在石头上属死的职事尚且有荣光，甚至以色列人因摩西面上的荣光，不能定睛看他的脸；这荣光原是渐渐废掉的，
⁸ 何况那属灵的职事岂不更有荣光吗？
⁹ 若是定罪的职事有荣光，那称义的职事荣光就越发大了。
¹⁰ 从前有荣光的，因这极大的荣光就算不得有荣光了；
¹¹ 若那废掉的有荣光，这长存的就更有荣光了。
在此，使徒将旧约与新约、摩西律法与耶稣基督的福音加以比较，并借*「他们能承当这新约的执事」*—— 神使他们如此——来珍视自己和他的同工（林后 3:6）。他这样行，是为回答那些极力高举摩西律法的假教师的指控。
一、他甚至在新约之内也区分了「字句」和「精意」（林后 3:6）。作为新约有能力的执事，他们不单是字句的执事——单念所写之道，或单传福音的字句而已——他们也是圣灵的执事； 神的灵伴随着他们的事奉。「字句是叫人死」——律法的字句正是如此，因为那是属死的职事；我们若只停留在福音的字句上，也不会因此得益处，因为连那也会成为*「死的香气叫他死」*；但福音的灵与福音的职事同行，就赐人属灵的生命和永生。
二、他显明旧约与新约之间的分别，以及福音胜过律法的卓越。因为，1. 旧约的安排是*「属死的职事」（林后 3:7），而新约的乃是「属生命的职事」。律法显明了罪，也显明了 神的忿怒和咒诅。它向我们显示的是一位在我们之上的 神、一位与我们为敌的 神；而福音所显明的是恩惠，和「以马内利」—— 神与我们同在。在这一层意义上，福音比律法更有荣光；然而律法本身也有荣光，可由摩西面上的发光为证（这是其标记）——当他手里拿着法版从山上下来时，他的脸面反照出光辉。2. 律法是「定罪的职事」，因为它凡不「常照律法书上所记一切之事去行」的就定罪、咒诅；但福音是「称义的职事」：在其中显明了「本乎信的 神的义」。这向我们显明「义人必因信得生」。这借着耶稣基督启示了 神的恩惠和怜悯，为要得着罪的赦免和永生。因此福音在荣光上远胜律法，以致律法安排的荣光在比较之下就被掩盖了（林后 3:10）。正如太阳升起、发出强光之时，一盏点燃之灯的光辉就被淹没、不被注意了；照样，与福音的荣光相比，旧约就没有什么荣光了。3. 律法要废去，而福音却确实存留，并且要「长存」*（林后 3:11）。不仅摩西脸上的荣光褪去，连摩西律法的荣光也被废去；是的，摩西律法本身如今也被废止了。那安排不过是要存留一时，然后便消逝；而福音却要存到世界的末了，永远新鲜茂盛，常存荣光。
英文原文
Law and Gospel Compared (57 AD)
⁶ Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
⁷ But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
⁸ How shall not the ministration of the spirit be rather glorious?
⁹ For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
¹⁰ For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
¹¹ For if that which is done away was glorious, much more that which remaineth is glorious.
Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, 2Co 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.
I. He distinguishes between the letter and the spirit even of the New Testament, 2Co 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were ministers of the Spirit also; the Spirit of God did accompany their ministrations. The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.
II. He shows the difference between the Old Testament and the New, and the excellency of the gospel above the law. For, 1. The Old-Testament dispensation was the ministration of death (2Co 3:7), whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a God above us and a God against us; but the gospel discovers grace, and Emmanuel, God with us. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance. 2. The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written therein to do them; but the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation, 2Co 3:10. As the shining of a burning lamp is lost, or not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New. 3. The law is done away, but the gospel does and shall remain, 2Co 3:11. Not only did the glory of Moses's face go away, but the glory of Moses's law is done away also; yea, the law of Moses itself is now abolished. That dispensation was only to continue for a time, and then to vanish away; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing and remains glorious.
12-18
Superiority of the Gospel (57 AD)
福音的优越 (公元57年)
¹² 我们既有这样的盼望，就大放胆量，
¹³ 不像摩西将帕子蒙在脸上，叫以色列人不能定睛看到那将废者的结局。
¹⁴ 但他们的心地刚硬；直到今日诵读旧约的时候，这帕子还没有揭去；这帕子在基督里已经废去了。
¹⁵ 然而直到今日，每逢诵读摩西书的时候，帕子还在他们心上。
¹⁶ 但他们的心几时归向主，帕子就几时废去了。
¹⁷ 主就是那灵；主的灵在哪里，那里就得以自由。
¹⁸ 我们众人既然敞着脸得以看见主的荣光，好像从镜子里返照，就变成主的形状，荣上加荣，如同从主的灵变成的。
在这些经文里，使徒从他论到旧约和新约的话中，引出两个推论——
一、关于福音使者当用极大坦率或清楚之言语的本分。他们不该像摩西那样，把帕子蒙在脸上，或把当讲明的事变得晦暗。福音是比律法更清楚的启示；在新约里， 神的事不是借着预表和影儿显明的，传道人若不把属灵的事、福音的真理和恩惠，放在可能最清楚的光中陈明，便大有过失。以色列人虽不能*「定睛看到」那从前所命定、如今已废之事的结局*，我们却可以。我们既因看见预表和影儿的应验，便可知其意义——因帕子在基督里已废去，他就是律法的总结，使一切信他的都得着义；他就是摩西和众先知所指、所写的那一位。
二、关于享受福音之人的特权，以及他们胜过律法之下之人的长处。因为：1. 在律法启示下的人，他们的*「心地刚硬」（林后 3:14），他们的「心上有帕子」（林后 3:15）。从前如此，尤其那些在弥赛亚降临、他福音传开之后仍留在犹太教中的人更是如此。然而使徒告诉我们，将来有一时候，这「帕子也要被废去」，当「他」（那百姓的主体）「归向主」之时（林后 3:16）。或者说，当任何个人归向 神时，无知的帕子便被揭去；心里的瞎和刚硬便得医治。2. 享受并信从福音之人的光景，则幸福得多。因为：（1）他们有自由：「主的灵在哪里」——他在福音的启示下作工——「那里就得以自由」（林后 3:17），是从仪文律法之轭、并败坏之奴役中得释放的自由；是坦然进到 神面前的自由，并在祷告中自由陈情的自由。心得着释放、得以宽广，去奔走 神诫命的道路。（2）他们有光*；因为*「我们敞着脸看见主的荣光」（林后 3:18）。以色列人在云中看见 神的荣耀，那是黑暗可怕的；但基督徒却如同对着镜子，更清楚、更舒适地看见主的荣光。摩西与 神面对面、如朋友般相交，是他特有的特权；但如今一切真基督徒都以敞着的脸更清楚地看见他。他将他的荣耀显给他们看。（3）这光和自由是改变人的*；我们*「变成同样的形状，荣上加荣」*（林后 3:18）——从一阶段的荣耀恩惠进到另一阶段，直到今世的恩惠在永远的荣耀中得着成全。基督徒何等当看重、并善用这些特权！我们不该没有福音借圣灵的运行所赐那改变的大能的经历，就以此为足——这大能要使我们与荣耀之福音——我们主救主耶稣基督的福音——的性情和倾向相合。
英文原文
Superiority of the Gospel (57 AD)
¹² Seeing then that we have such hope, we use great plainness of speech:
¹³ And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
¹⁴ But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
¹⁵ But even unto this day, when Moses is read, the vail is upon their heart.
¹⁶ Nevertheless when it shall turn to the Lord, the vail shall be taken away.
¹⁷ Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
¹⁸ But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
In these verses the apostle draws two inferences from what he had said about the Old and New Testament:—
I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.
II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (2Co 3:14), and there was a veil upon their hearts, 2Co 3:15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, 2Co 3:16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (2Co 3:17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. (2.) They have light; for with open face we behold the glory of the Lord, 2Co 3:18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (2Co 3:18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.
第三章概述 (公元57年)
使徒为他似乎在自我举荐一事作出辩解，并且谨慎地不为自己过于揽功，乃将一切颂赞归给 神（林后 3:1-5）。随后他将旧约与新约加以对照，显明后者胜于前者的卓越（林后 3:6-11）；由此他推论出福音使者的本分，以及生活在福音之下之人比生活在律法之下之人所享有的优势（林后 3:12-17）。