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THE LIFE-GIVING SPIRIT
赐生命的灵
RICHARD B. GAFFIN, JR.
PROFESSOR EMERITUS OF BIBLICAL AND SYSTEMATIC THEOLOGY
WESTMINSTER THEOLOGICAL SEMINARY, PHILADELPHIA
卫敏斯特神学院圣经与系统神学教授
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，卫敏斯特神学院Emeritus圣经与系
统神学教授，在改革宗神学院奥兰多校区讲了一篇年度的Kistemaker课程。他的四堂课程
的题目是‘赐生命的灵：保罗神学中对基督和救赎的高举。’对于校区而言，Gaffin的讲
解提供了一个聆听我们进入最为完美的圣经神学讲座的机会，这个机会总结了教授一生的
研究目标：保罗神学中对基督的高举。如今可以在iTunes上活动那些课程，而Gaffin教授
也慷慨的让我们在改革宗的信仰和实行下，简单的修改，使用/引用那些课程。（本期刊
计划将在未来引用两篇讲章。）
===================================================
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，我们将我们的注意力转向基督里救赎的，具有重新创造并重建的方面，并注意它们
都依靠基督并基督的复活中所发生的一切。我们能够明确的说，这点以一种最为肯定的方
式在保罗的基督论和圣灵论的核心中被表面出来，就是我们在林前15：45上所看见的宣告
，保罗在该处说的，基督，末后的亚当在祂的复活中成为赐生命的灵。
“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.
‘末后的亚当成为赐生命的灵。’这句话的意思继续受到争议。特别是争议集中在希腊文
的名词pneuma应当被翻译为大写的‘S’或是在某种意义上翻译为小写的‘s’。我可以用
整堂课的时间跟你们讨论这个问题并相应衍生的问题，但是那将会放弃我本人在此强调的
，在释经学上几乎毫无争议的细节，主要在两个点上。首先，此处的pnuema指的是圣灵的
位格，第二，基督的复活是‘成为’的时间。要注意，保罗并不是说末后的亚当‘是’赐
生命的灵；而是祂‘成为’赐生命的灵。此外，在本章的上下文中，‘成为’发生在祂复
活的时候。
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，在今日圣经诠释学中对于保罗神学并其他作品专著的光谱中有一个
我刚刚所提过的，被公认的结论。在改革宗的释经学者间，这是Geerhardus Vos，
Herman Ridderbos和John Murray（在他的罗马书注释和林前15：45注释中）的观点。相
反地——这使得我非常失望——大部分的英文翻译者使用了小写的‘spirit’，看起来似
乎是因为使用大写的‘Spirit’（指的是圣灵）会使得翻译者看起来倾向于一种反对三位
一体的读法。（我不愿意评论‘新生命翻译（New Living Translation）’对正统的反应
，但是在目前的英文译本中，我看见只有它在林前15：45的翻译上面使用大写的‘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.
将‘Spirit（圣灵）’读作否认在基督和圣灵间位格的不仅仅是不必要的，并且是完全没
有依据的，并与后来教会的三一论公式不相容。保罗非常清楚的在其他经文论点那个位格
的分别（就如同在林后结束所谓使徒统续与它的三一论结构一样）。我们在此需要注意的
是保罗的论点的范畴，并其对于救恩历史的关注。重点并不是基督必须是，永远是，并不
改变的是谁，而是祂在历史中所成为的，特别是祂在历史中成为末后的亚当，或停保罗在
15：47中所谓的‘第二个人（the second man）’。此处的关注点乃是基督在道成肉身的
历史中所发生的事，就是关于祂真实的人性。
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.
我们可以进一步注意林后3：17毫无疑问的指的就是圣灵，保罗在该处说‘主就是那灵’
。我根据上下认为‘主’几乎肯定就是被高举的基督（虽然有些人不这么认为）。所以，
我们可以很公正的说，就如同我们比较那两段话一样，林后3：17的‘是（is）’乃是根
据林后15：45的‘成为（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以划时代的方式，表达了一个关于基督位格的复活的意义。保罗让我们
看见的乃是基督在复活中，借由圣灵变化的极致，这个变化在基督和圣灵间产生了一个全
新并永远的关系。那个结果是功能上的合一，祂们在那种亲密并不可分割的关系中一同行
动，使徒清楚的捕捉到这件事，而说，基督从死人中复活，如今在祂的活动中就是并一直
是赐生命的灵。对于保罗而言，基督和圣经在赐下复活生命的行动中是联合为一的，在圣
灵里的生命或末世的生命是彼此相关的。复活的生命，在圣灵里的生命，末世的生命都是
可以用来描述同一个实际说法。
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.
这就让我们进一步看清楚林后15：45。首先，在本文的中央（42-49节），末后的亚当，
作为复活的那位，也被视为升天的那位。作为末后的亚当，祂是‘末后的人。。。从天而
来（from heaven）’（47节）并祂在那个意义上是‘属天的人（man of heaven）’（48
节）。我们当注意，在本文中段所强调的‘从天而来（from heaven）’或‘属天（of
heaven）’几乎可以认定是宣布基督的被高举。它指明因着今日基督的所在，对于基督是
真实的一切。并不是如同某些释经学者认为的，指著基督原始的状况，好像，在道成肉身
时从现存的状态中来临。
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，保罗在十五章中视基督未来透过圣灵赐生命的行为发生在信徒肉身复活之时（22，
49节），祂在今日作为赐生命之灵的行动肯定也是非常内在并密切的。基督复活并不是过
去的独立事件，它也开启了末世复活的收成（20，23节）的‘初熟果子’。保罗非常清楚
的认识到：信徒在那个收成中的地位既是今日的，也是未来的。基督作为已经复活并升天
的那位，已经在教会中，作为赐生命之灵运行，也就是再次陈明，是在圣灵复活的大能里
面运行。信徒今日在信心中与基督联合，已经与基督一同复活；复活的生命对于他们不仅
仅是一个未来的盼望，而是今日的实际（加拉太2：20；歌罗西3：3-4；1：27）。就像他
们‘属于基督（belong to Christ）’[=都是‘在基督里（in Christ）’]并‘基督在他
们里面’，‘身体虽然因罪是死的，但是[圣]灵因为[基督的]公义是生命’（罗马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.
置于保罗在林前4：16中所描述的那种人论的分别，当外在的己或身体正在毁坏，里面的
己或保罗在别处提到的‘心’，也就是我们存有的核心，每天都在被更新。同时，在我们
的外面仍然具有那些尚未复活的物质部分，信徒已经在里面复活了。我们必须思考这个重
要的含义：就如同保罗所看见的，在他们存在的核心中，在他们所是的最深处，在基督里
的信徒永远不会比他们现今的状况更在复活中。
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，我们现在转向一个新约神学中非常重要的议题，一个仍然在全世界的基督教面前被
争辩的问题，我认为林前15：45的后半段事实上就是保罗对于五旬节并其意义的，一段话
的诠释。如果要看见这个诠释，我们就需要回头简要看看彼得在行传二章五旬节讲道的本
文内在联系。这段经文的结论主要着重在基督在地上的活动，特别是祂的死亡和复活，然
后我们来带经文的最高点，在行传2：32-33的宣告，彼得在该处把他前面所说的话做了一
个总结。‘这位神基督从死人中复活，我们也都见证了这件事。因此，祂被高举坐在神的
右手边，并从父领受了圣灵的应许，祂也倾倒下你们所看见并听见的一切。’这是一个具
有四重元素的结论：复活，圣徒，在升天中领受圣灵，并在最后，圣灵的倾倒赐下。最后
的一项，五旬节，与其他三件事紧紧相连。它与其他的几项都属于复活，圣徒，并基督在
其升天中领受圣灵。
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.”
我们必须欣赏彼得的这个宣告，就是五旬节是这个次序的高峰并结果，以至于其他的事件
也是高峰并终极的，而且除了那些事件外，我们不必在重复其他的那些事件。复活，升天
，五旬节虽然具有一种暂时的特性，却构成了一个联合并复杂的事件，一次永远的将一系
列不可分割救赎性的历史联合在一起。每个事件都是其他事件所必须的，没有任何时间能
够独立存在。在林前15：45中，这个联合的复杂事件被浓缩并透过说，‘末后的亚当成为
赐生命的灵’而点出其核心重点。
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).
如果行传论到耶稣领受圣灵的次序乃是在其升天之后，就好像我们在林后15：45中所看见
的一样，我们要如何理解这个领受呢？那个问题在路加中，在耶稣在约旦河，被约翰施浸
（路加3：22）的时候，领受圣灵后被提出，甚至在祂为圣灵成孕之前。（1：35）并且，
虽然祂在复活前的执事也被圣灵所充满并加力。（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).
那个问题的答案取决于如何理解约旦河和五旬节的事件所代表的寓意：在前者中，耶稣被
约翰施浸，在后者中，耶稣用圣灵为教会施浸。这个寓表对于完成并施行救赎具有特别的
意义。在一方面，弥赛亚—儿子在约旦河从父领受圣灵作为其天赋并装备，这对于迫在眉
睫的，与祂对抗的国度是不可或缺的——在弥赛亚国度和撒旦的国度间的争战将会使得祂
踏上顺服和受苦的道路，最终终结在十字架上，祂在其上为了祂百姓的罪行而死。（参考
林后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，复活的基督在其升天中领受了从父而来的圣灵作为完成国度认为的奖赏。此
外，我们必须注意到，祂并没有把这个高峰的奖赏仅仅保留给自己。如同加尔文所说的（
要义3.1.1），‘并不是为了祂个人的用处！’反而，这个当给祂的奖赏反而成为基督让
教会享有，终极的恩典。五旬节揭示基督是被高举的，圣灵的领受者—赐予者（the
exalted receiver-giver of Spirit），或者说，赐生命的灵。
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.”
我们可以在此总结到，对于基督在其升天的地位中，施行救赎的角色不可或缺的元素乃是
1）祂自己藉著圣灵极致的变化，并2）祂全新并终极完成的在复活中拥有圣灵。基督如今
所做的部分乃是根据祂在复活中发生在祂身上的事并祂所成为的。祂藉著复活成为‘在圣
灵中被称义（justified in Spirit）’并成为‘赐生命的灵’。
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.
圣灵在让基督从死人中复活的单一行动中，将祂构成成为源头，如今被为了救赎的法理并
更新的方面被高举。祂的复活—称义建构了去除定罪并带来末世的，复活的生命的基础。
此外，复活的生命，在圣灵里的生命也摧毁了罪和死的诠释与败坏。
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.
这两个方面明显是不可分割的。然而，法理的方面在完成救赎并施行拯救上，具有一种必
须和决定性的优先性。因为基督的顺服以至于死乃是祂复活法理基础，并被高举不可或缺
的条件（腓利比2：9），祂成为赐生命的灵成为祂在圣灵里面被称义的前设条件，而不是
反过来。因着看见这个在被高举的基督与圣灵间极致的关系，圣灵在五旬节的浇灌就是一
个historia salutis（救恩历史），而不是ordo salutis（救恩次序）的完整事件。五旬
节因一次拥有的完成了救赎，而占有独特的地位。它并不是为了个别基督徒的经历的。
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.
我们可以合理的说：若基督自己没有被被称义，赐生命的圣灵所构成，并祂与圣灵一同在
五旬节被倾倒下来，就没有救赎。没有了五旬节，基督具有决定性并不可被重复的工作就
是不完全的。五旬节绝对不是一种为了附加而有的模式，就是为了一种‘完整的福音（
full gospel）’而有的‘第二个’祝福。它的次序是第一个，若缺少了这个主要的祝福
，就没有福音。
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，作为末后亚当的任务不仅仅是为了保证赦罪，这确实是重要并且绝对是需要
的，但是，也是为了更为终极的，作为祂顺服并代死的一生的基础，也是为了得到永远的
生命——末世的生命，复活的生命；就是，在圣灵里的生命。
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.
若没有那个生命，‘救赎’不仅仅会是残缺的，也将会是无意义的，就如同林前15：17所
明确表达的。正是那个生命如今在祂的被高举中完成了救赎，基督如今就是赐生命者，赐
生命的灵在五旬节中，藉著基督赐下圣灵，公开的被启示出来。