推 Sadan: Amen!! 04/09 03:45
推 theologe: 除了一些翻譯的小錯誤外，這篇還不錯；可是想請問是老 04/09 10:51
→ theologe: 魚自己翻的嗎？還是無斷轉載？ 04/09 10:51
→ theologe: 網站的聯絡人mail是老魚的？ 04/09 10:54
https://theologychina.weebly.com/richard-b-gaffin-jr-3606029983216293034038728.html
THE LIFE-GIVING SPIRIT
賜生命的靈
RICHARD B. GAFFIN, JR.
PROFESSOR EMERITUS OF BIBLICAL AND SYSTEMATIC THEOLOGY
WESTMINSTER THEOLOGICAL SEMINARY, PHILADELPHIA
衛敏斯特神學院聖經與系統神學教授
REFORMED FAITH & PRACTICE: THE JOURNAL OF REFORMED THEOLOGICAL SEMINARY,
VOLUME 1 ISSUE 1, MAY 2016, PP.19-24
HTTP://JOURNAL.RTS.EDU/ARTICLE/THE-LIFE-GIVING-SPIRIT/On March 10-11, 2015, the Rev. Dr. Richard B. Gaffin Jr., Professor of
Biblical and Systematic Theology, Emeritus at Westminster Theological
Seminary, Philadelphia, delivered the annual Kistemaker Lectures at the
Orlando campus of Reformed Theological Seminary. The topic of his four
lectures was “Life-Giving Spirit: The Exaltation of Christ and Salvation in
the Theology of Paul.” Gaffin’s presentation was an opportunity for the
campus to hear one of the finest biblical theologians of our day speak in
summary fashion on what has been a life-long professional focus: the
exaltation of Jesus Christ in the theology of Paul. These lectures are now
available in iTunes, and Dr. Gaffin has graciously allowed us to use an
excerpt from these lectures, slightly edited, in Reformed Faith and Practice.
(Two more excerpts are planned for future issues of the journal.)
在2015年3月10-11日，Richard B. Gaffin Jr.博士，衛敏斯特神學院Emeritus聖經與系
統神學教授，在改革宗神學院奧蘭多校區講了一篇年度的Kistemaker課程。他的四堂課程
的題目是『賜生命的靈：保羅神學中對基督和救贖的高舉。』對於校區而言，Gaffin的講
解提供了一個聆聽我們進入最為完美的聖經神學講座的機會，這個機會總結了教授一生的
研究目標：保羅神學中對基督的高舉。如今可以在iTunes上活動那些課程，而Gaffin教授
也慷慨的讓我們在改革宗的信仰和實行下，簡單的修改，使用/引用那些課程。（本期刊
計劃將在未來引用兩篇講章。）
===================================================
We turn our attention now to the re-creative or renovative side of the
benefits of salvation in Christ and to take note of their dependence on what
took place for and in Christ and his resurrection. That comes to light in a
most decisive way in what we can fairly say is a statement that is at the
heart of both Paul’s Christology and his pneumatology, the statement that we
find in the latter half of 1 Corinthians 15:45, where Paul says that in his
resurrection, Christ, the last Adam, became life-giving Spirit.
如今，我們將我們的注意力轉向基督裡救贖的，具有重新創造並重建的方面，並注意它們
都依靠基督並基督的復活中所發生的一切。我們能夠明確的說，這點以一種最為肯定的方
式在保羅的基督論和聖靈論的核心中被表面出來，就是我們在林前15：45上所看見的宣告
，保羅在該處說的，基督，末後的亞當在祂的復活中成為賜生命的靈。
“The last Adam became life-giving Spirit.” The meaning of this statement
continues to be disputed. In particular the dispute is whether the reference
of the Greek noun pneuma is to the Spirit with a capital “S,” or to a lower
case “s” spirit in some sense. I could have well spent at least a full
lecture with you addressing this issue and reflecting on it, but will forego
that and content myself here with asserting that detailed exegesis leaves
little doubt, if any, on two points. First, pneuma here refers to the person
of the Holy Spirit, and secondly, Christ’s resurrection is the time of the “
becoming” in view. Notice that Paul doesn’t say that the last Adam is the
life-giving Spirit; he became the life-giving Spirit. Moreover, in the
context of the chapter that “becoming” took place in his resurrection.
『末後的亞當成為賜生命的靈。』這句話的意思繼續受到爭議。特別是爭議集中在希臘文
的名詞pneuma應當被翻譯為大寫的『S』或是在某種意義上翻譯為小寫的『s』。我可以用
整堂課的時間跟你們討論這個問題並相應衍生的問題，但是那將會放棄我本人在此強調的
，在釋經學上幾乎毫無爭議的細節，主要在兩個點上。首先，此處的pnuema指的是聖靈的
位格，第二，基督的復活是『成為』的時間。要注意，保羅並不是說末後的亞當『是』賜
生命的靈；而是祂『成為』賜生命的靈。此外，在本章的上下文中，『成為』發生在祂復
活的時候。
On the interpretation of this statement, there is a consensus on the
conclusion that I just expressed across a broad spectrum of current
commentaries, monographs, and other works on Paul’s theology. Among Reformed
interpreters, this is the view of Geerhardus Vos, Herman Ridderbos, and John
Murray (in his Romans commentary and commenting on 1 Cor 15:45). In contrast
– and this continues to be a disappointment for me – most English
translations have “spirit,” lowercase, apparently for the reason that to
capitalize it (as a reference to the Holy Spirit) would seem to translators
to lend credence to an anti-Trinitarian reading. (I would not commend the New
Living Translation overall as a translation, but it alone among current
English translations I’ve seen capitalizes Spirit in 1 Cor 15:45; so credit
where credit is due).
在诠释这段话的时候，在今日聖經詮釋學中對於保羅神學並其他作品專著的光譜中有一個
我剛剛所提過的，被公認的結論。在改革宗的釋經學者間，這是Geerhardus Vos，
Herman Ridderbos和John Murray（在他的羅馬書註釋和林前15：45註釋中）的觀點。相
反地——這使得我非常失望——大部分的英文翻譯者使用了小寫的『spirit』，看起來似
乎是因為使用大寫的『Spirit』（指的是聖靈）會使得翻譯者看起來傾向於一種反對三位
一體的讀法。（我不願意評論『新生命翻譯（New Living Translation）』對正統的反應
，但是在目前的英文譯本中，我看見只有它在林前15：45的翻譯上面使用大寫的『Spirit
』。）
It is not only unnecessary but entirely unwarranted to read “Spirit” as a
denial of the personal distinction between Christ and the Spirit and as
irreconcilable with later church formulation of Trinitarian doctrine. Paul is
clear about that personal distinction elsewhere (as in the so-called
apostolic benediction with its Triune structure at the end of 2 Corinthians).
What needs to be kept in view here is the scope of Paul’s argument, its
salvation-historical focus. The point is not who Christ is essentially,
eternally, and unchangeably, but what he became in history, particularly what
he became in history as the last Adam, or as Paul will say in 15:47, “the
second man.” In view here is what has happened to Christ in history as
incarnate, in terms of his true humanity.
將『Spirit（聖靈）』讀作否認在基督和聖靈間位格的不僅僅是不必要的，並且是完全沒
有依據的，並與後來教會的三一論公式不相容。保羅非常清楚的在其他經文論點那個位格
的分別（就如同在林後結束所謂使徒統續與它的三一論結構一樣）。我們在此需要注意的
是保羅的論點的範疇，並其對於救恩歷史的關注。重點並不是基督必須是，永遠是，並不
改變的是誰，而是祂在歷史中所成為的，特別是祂在歷史中成為末後的亞當，或停保羅在
15：47中所謂的『第二個人（the second man）』。此處的關注點乃是基督在道成肉身的
歷史中所發生的事，就是關於祂真實的人性。
We may note further the undeniable reference to the Spirit in 2 Corinthians
3:17, where Paul says “the Lord is the Spirit.” In this context I would
argue “the Lord” is almost certainly the exalted Christ (although this is
disputed by some). So it seems fair to say, as we compare these two
statements, the “is” in 2 Cor 3:17 is based on and is the result of the “
became” in 1 Cor 15:45.
我們可以進一步注意林後3：17毫無疑問的指的就是聖靈，保羅在該處說『主就是那靈』
。我根據上下認為『主』幾乎肯定就是被高舉的基督（雖然有些人不這麼認為）。所以，
我們可以很公正的說，就如同我們比較那兩段話一樣，林後3：17的『是（is）』乃是根
據林後15：45的『成為（became）』。
So, 1 Cor 15:45 expresses the momentous and epochal significance of the
resurrection for Christ personally. What Paul brings into view is Christ’s
own climatic transformation by the Spirit in his resurrection, a
transformation that results in a new and permanent relationship between
Christ and the Spirit. The result is a functional unity, a unity in their
conjoint activity of such intimacy and inseparability that it is captured
most adequately, as the apostle sees it, by saying that in being raised from
the dead Christ has become and so now is and remains in his activity the
life-giving Spirit. What we are being brought to see, then, is that for Paul,
Christ and the Spirit are united in the activity of giving resurrection life,
correlatively, life in the Spirit or eschatological life. Resurrection life,
life in the Spirit, eschatological life are alternative descriptions of the
same reality.
因此，林前15：45以劃時代的方式，表達了一個關於基督位格的復活的意義。保羅讓我們
看見的乃是基督在復活中，藉由聖靈變化的極致，這個變化在基督和聖靈間產生了一個全
新並永遠的關係。那個結果是功能上的合一，祂們在那種親密並不可分割的關係中一同行
動，使徒清楚的捕捉到這件事，而說，基督從死人中復活，如今在祂的活動中就是並一直
是賜生命的靈。對於保羅而言，基督和聖經在賜下復活生命的行動中是聯合為一的，在圣
灵裡的生命或末世的生命是彼此相關的。復活的生命，在聖靈裡的生命，末世的生命都是
可以用來描述同一個實際說法。
This prompts some further observations on 1 Cor 15:45. First, within the
immediate context (vv. 42–49), the last Adam, as resurrected, is also in
view as ascended. As the last Adam he is the “second man … from heaven”
(v. 47) and in that sense he is the “man of heaven” (v. 48). Note that,
given the sustained emphasis on the resurrection in the immediate context, “
from heaven” or “of heaven” is almost certainly an exaltation predicate.
It refers to what is true of Christ because of where he is now. It is not, as
some commentators have taken it, a reference to Christ’s origin, say, out of
preexistence at the incarnation.
這就讓我們進一步看清楚林後15：45。首先，在本文的中央（42-49節），末後的亞當，
作為復活的那位，也被視為升天的那位。作為末後的亞當，祂是『末後的人。。。從天而
來（from heaven）』（47節）並祂在那個意義上是『屬天的人（man of heaven）』（48
節）。我們當注意，在本文中段所強調的『從天而來（from heaven）』或『屬天（of
heaven）』幾乎可以認定是宣布基督的被高舉。它指明因著今日基督的所在，對於基督是
真實的一切。並不是如同某些釋經學者認為的，指著基督原始的狀況，好像，在道成肉身
時從現存的狀態中來臨。
Second, while in chapter 15 Paul has in view Christ’s future life-giving
action by the Spirit in the bodily resurrection of believers (cf. vv. 22,
49), his present activity, as the life-giving Spirit is surely intimated as
well. Christ’s resurrection is not an isolated event in the past. Rather, as
a genuine historical occurrence, a stupendous miracle that took place in the
past, it is also the inaugurating “firstfruits” of the eschatological
resurrection-harvest (vv. 20, 23). And Paul is clear: the believer’s place
in that one harvest is present as well as future. Christ as resurrected and
ascended is already active in the church as the life-giving Spirit, which is
to say again, in the resurrection power of the Spirit. In their present union
with Christ by faith, believers have already been raised with Christ; for
them resurrection life is not only a future hope but a present reality (Gal
2:20; Col 3:3–4; 1:27). As they “belong to Christ” [= are “in Christ”]
and “Christ is in them, “the body is dead because of sin, but the [Holy]
Spirit is life because of [Christ’s] righteousness (Rom 8:9–10).
第二，保羅在十五章中視基督未來透過聖靈賜生命的行為發生在信徒肉身復活之時（22，
49節），祂在今日作為賜生命之靈的行動肯定也是非常內在並密切的。基督復活並不是過
去的獨立事件，它也開啟了末世復活的收成（20，23節）的『初熟果子』。保羅非常清楚
的認識到：信徒在那個收成中的地位既是今日的，也是未來的。基督作為已經復活並升天
的那位，已經在教會中，作為賜生命之靈運行，也就是再次陳明，是在聖靈復活的大能裡
面運行。信徒今日在信心中與基督聯合，已經與基督一同復活；復活的生命對於他們不僅
僅是一個未來的盼望，而是今日的實際（加拉太2：20；歌羅西3：3-4；1：27）。就像他
們『屬於基督（belong to Christ）』[=都是『在基督裡（in Christ）』]並『基督在他
們裡面』，『身體雖然因罪是死的，但是[聖]靈因為[基督的]公義是生命』（羅馬8：
9-10）。
In terms of the categorical anthropological distinction that Paul draws in 2
Cor 4:16, while the outer self or body is undergoing decay, the inner self or
elsewhere in Paul, “heart,” who we are at the core of our being, is being
renewed daily. While outwardly, bodily they are not yet resurrected,
believers are already resurrected inwardly. That carries with it this
important implication that we need to think through: as Paul sees it, at the
core of their being, in the deepest recesses of who they are, believers in
Jesus Christ, will never be more resurrected than they already are.
置於保羅在林前4：16中所描述的那種人論的分別，當外在的己或身體正在毀壞，裡面的
己或保羅在別處提到的『心』，也就是我們存有的核心，每天都在被更新。同時，在我們
的外面仍然具有那些尚未復活的物質部分，信徒已經在裡面復活了。我們必須思考這個重
要的含義：就如同保羅所看見的，在他們存在的核心中，在他們所是的最深處，在基督裡
的信徒永遠不會比他們現今的狀況更在復活中。
Third, turning now to an important overall issue for New Testament theology,
an issue that also continues to be debated across the face of worldwide
Christianity, I want to propose that the latter part of 1 Cor 15:45 is, in
effect, a one-sentence commentary by Paul on Pentecost and its significance.
To see that we’re going to have to refer to an intertextual connection and
look very briefly back in Acts 2 at Peter’s Pentecost sermon. Towards its
conclusion with its focus on the earthly activity, the death and then
especially the resurrection of Jesus, we come to this culminating statement
in Acts 2:32-33, where Peter draws together the threads of what he has been
saying. “This Jesus God raised up, and of that we are all witnesses. Being
therefore exalted at the right hand of God, and having received from the
Father the promise of the Holy Spirit, he has poured out that which you are
both seeing and hearing.” Here in a summary sequence we have four elements:
resurrection, ascension, reception of the Spirit in the ascension, and,
finally, outpouring of the Spirit. The last of these, Pentecost, is linked
with the other three. It belongs together with the resurrection, the
ascension, and Jesus’ reception of the Spirit in his ascension.
第三，我們現在轉向一個新約神學中非常重要的議題，一個仍然在全世界的基督教面前被
爭辯的問題，我認為林前15：45的後半段事實上就是保羅對於五旬節並其意義的，一段話
的詮釋。如果要看见这个诠释，我们就需要回頭簡要看看彼得在行傳二章五旬節講道的本
文內在聯繫。這段經文的結論主要著重在基督在地上的活動，特別是祂的死亡和復活，然
後我們來帶經文的最高點，在行傳2：32-33的宣告，彼得在該處把他前面所說的話做了一
個總結。『這位神基督從死人中復活，我們也都見證了這件事。因此，祂被高舉坐在神的
右手邊，並從父領受了聖靈的應許，祂也傾倒下你們所看見並聽見的一切。』這是一個具
有四重元素的結論：復活，聖徒，在升天中領受聖靈，並在最後，聖靈的傾倒賜下。最後
的一項，五旬節，與其他三件事緊緊相連。它與其他的幾項都屬於復活，聖徒，並基督在
其升天中領受聖靈。
We must appreciate from this statement of Peter that Pentecost is climactic
and final on the order that the other events are also climactic and final,
and as such is in no more need of being repeated than are these other events.
Resurrection, ascension, Pentecost though temporally distinct, constitute a
unified complex of events, a once-for-all unified series in redemptive
history that is indivisible. The one is given with the others, and none of
them exists without the others. In 1 Cor 15:45 this unified event complex is
compressed and given its central focus by saying, “the last Adam became the
life-giving Spirit.”
我們必須欣賞彼得的這個宣告，就是五旬節是這個次序的高峰並結果，以至於其他的事件
也是高峰並終極的，而且除了那些事件外，我們不必在重複其他的那些事件。復活，升天
，五旬節雖然具有一種暫時的特性，卻構成了一個聯合並複雜的事件，一次永遠的將一系
列不可分割救贖性的歷史聯合在一起。每個事件都是其他事件所必須的，沒有任何時間能
夠獨立存在。在林前15：45中，這個聯合的複雜事件被濃縮並透過說，『末後的亞當成為
賜生命的靈』而點出其核心重點。
If the sequence in Acts speaks of Jesus having received the Spirit following
his ascension and that is implied, as we’ve seen, in 1 Cor 15:45, how then
is this reception to be understood? That question is raised considering that
Luke previously reported that Jesus received the Spirit at the Jordan when he
was baptized by John (Luke 3:22), and even before that he was conceived by
the Spirit (1:35). Also, throughout his ministry prior to his resurrection he
was filled with and empowered by the Spirit (e.g., 4:1, 14, 18; 10:21).
如果行傳論到耶穌領受聖靈的次序乃是在其升天之後，就好像我們在林後15：45中所看見
的一樣，我們要如何理解這個領受呢？那個問題在路加中，在耶穌在約旦河，被約翰施浸
（路加3：22）的時候，領受聖靈後被提出，甚至在祂為聖靈成孕之前。（1：35）並且，
雖然祂在復活前的執事也被聖靈所充滿並加力。（例如，4：1，14，18；10：21）
The answer to that question lies in appreciating the analogy between the
Jordan event and Pentecost: in the former, Jesus being baptized by John and
in the latter, Jesus baptizing the church with the Spirit. This analogy is
particularly significant for both the accomplishment and application of
salvation. On the one hand, at the Jordan the Messiah-Son receives the Spirit
from the Father as endowment and equipping that is absolutely essential for
the impending kingdom conflict facing him—the battle between the messianic
kingdom and the kingdom of Satan that will take him through the path of
obedience and suffering that ends on the cross where he dies for the sins of
his people (cf. 2 Cor 5:20; Phil 2:6–8).
那個問題的答案取決於如何理解約旦河和五旬節的事件所代表的寓意：在前者中，耶穌被
約翰施浸，在後者中，耶穌用聖靈為教會施浸。這個寓表對於完成並施行救贖具有特別的
意義。在一方面，彌賽亞—兒子在約旦河從父領受聖靈作為其天賦並裝備，這對於迫在眉
睫的，與祂對抗的國度是不可或缺的——在彌賽亞國度和撒旦的國度間的爭戰將會使得祂
踏上順服和受苦的道路，最終終結在十字架上，祂在其上為了祂百姓的罪行而死。（參考
林後5：20；腓利比2：6-8）
On the other hand, in his ascension the resurrected Christ receives the
Spirit from the Father as the reward deserved for the kingdom task now
completed. Further, we must note that he does not keep this climactic reward
for himself. As Calvin says (Institutes 3.1.1), “not for his own private use
”! Rather, this deserved reward becomes, in turn, the consummate gift that
Christ shares with the church. Pentecost reveals Christ as the exalted
receiver-giver of the Spirit, or in other terms, the life-giving Spirit.
在另一方面，復活的基督在其升天中領受了從父而來的聖靈作為完成國度認為的獎賞。此
外，我們必須注意到，祂並沒有把這個高峰的獎賞僅僅保留給自己。如同加爾文所說的（
要義3.1.1），『並不是為了祂個人的用處！』反而，這個當給祂的獎賞反而成為基督讓
教會享有，終極的恩典。五旬節揭示基督是被高舉的，聖靈的領受者—賜予者（the
exalted receiver-giver of Spirit），或者說，賜生命的靈。
So to draw things to a conclusion here, essential for Christ’s role in
applying salvation in his state of exaltation is 1) his own climactic
transformation by the Holy Spirit and 2) his new and consummate possession of
the Holy Spirit resulting from the resurrection. What Christ now does rests
in part on what was done to him and what he has become in his exaltation. By
his resurrection he was “justified in the Spirit” and became “the
life-giving Spirit.”
我們可以在此總結到，對於基督在其升天的地位中，施行救贖的角色不可或缺的元素乃是
1）祂自己藉著聖靈極致的變化，並2）祂全新並終極完成的在復活中擁有聖靈。基督如今
所做的部分乃是根據祂在復活中發生在祂身上的事並祂所成為的。祂藉著復活成為『在聖
靈中被稱義（justified in Spirit）』並成為『賜生命的靈』。
The single action of the Spirit in raising Christ from the dead constitutes
him as the source, now exalted, of both the forensic and renovative aspects
of salvation. His resurrection-justification grounds the removal of
condemnation and entitlement to eschatological, resurrection life.
Furthermore, that resurrection life, life in the Spirit, also eradicates the
power and corruption of sin and death.
聖靈在讓基督從死人中復活的單一行動中，將祂構成成為源頭，如今被為了救贖的法理並
更新的方面被高舉。祂的復活—稱義建構了去除定罪並帶來末世的，復活的生命的基礎。
此外，復活的生命，在聖靈裡的生命也摧毀了罪和死的詮釋與敗壞。
These two aspects are plainly inseparable. Yet the judicial aspect has an
essential and decisive priority in the accomplishment of salvation that
grounds its application. Because Christ’s obedience unto death is the
requisite judicial ground for his resurrection and being highly exalted (Phil
2:9), his becoming the life-giving Spirit presupposes his being justified in
the Spirit, not the reverse. Seen in terms of this climactic relationship
between the exalted Christ and the Spirit, expressed in other categories, the
outpouring-giving of the Spirit at Pentecost is an integral event in the
historia salutis, not an aspect in the ordo salutis. Pentecost has its
primary place in the once-for-all, completed accomplishment of redemption. It
is not to serve as a model for individual Christian experience.
這兩個方面明顯是不可分割的。然而，法理的方面在完成救贖並施行拯救上，具有一種必
須和決定性的優先性。因為基督的順服以至於死乃是祂復活法理基礎，並被高舉不可或缺
的條件（腓利比2：9），祂成為賜生命的靈成為祂在聖靈裡面被稱義的前設條件，而不是
反過來。因著看見這個在被高舉的基督與聖靈間極致的關係，聖靈在五旬節的澆灌就是一
個historia salutis（救恩歷史），而不是ordo salutis（救恩次序）的完整事件。五旬
節因一次擁有的完成了救贖，而佔有獨特的地位。它並不是為了個別基督徒的經歷的。
It does not overstate it to say this: without Christ himself being
constituted the justified, life-giving Spirit, and his correlative outpouring
of the Spirit on Pentecost, there is no salvation. Without Pentecost, the
definitive, unrepeatable work of Christ is incomplete. In no respect is
Pentecost a model for an additional, “second” blessing that makes for a “
full gospel.” It is a first order, primary blessing apart from which there
is simply no gospel.
我們可以合理的說：若基督自己沒有被被稱義，賜生命的聖靈所構成，並祂與聖靈一同在
五旬節被傾倒下來，就沒有救贖。沒有了五旬節，基督具有決定性並不可被重複的工作就
是不完全的。五旬節絕對不是一種為了附加而有的模式，就是為了一種『完整的福音（
full gospel）』而有的『第二個』祝福。它的次序是第一個，若缺少了這個主要的祝福
，就沒有福音。
The task set before Christ as the last Adam was not only to secure the
remission of sin, as important and absolutely necessary as that is, but also,
and even more ultimately, as the grand outcome of his lifetime of obedience
and atoning death, it was to obtain life eternal – eschatological life,
resurrection life; that is, life in the Spirit.
在基督面前，作為末後亞當的任務不僅僅是為了保證赦罪，這確實是重要並且絕對是需要
的，但是，也是為了更為終極的，作為祂順服並代死的一生的基礎，也是為了得到永遠的
生命——末世的生命，復活的生命；就是，在聖靈裡的生命。
Without that life, “salvation” is not only truncated, but also meaningless,
as 1 Cor 15:17, for one, makes clear. And it is just that life, that
salvation now completed in his exaltation, and Christ as now qualified to be
its giver that is openly revealed in the giving of the Spirit by Christ, the
life-giving Spirit on Pentecost.
若沒有那個生命，『救贖』不僅僅會是殘缺的，也將會是無意義的，就如同林前15：17所
明確表達的。正是那個生命如今在祂的被高舉中完成了救贖，基督如今就是賜生命者，賜
生命的靈在五旬節中，藉著基督賜下聖靈，公開的被啟示出來。
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