第30章 更高的标准
§1
第30章 更高的标准
§2
Chap. 30 - Called to Reach a Higher Standard
§3
（本章根据：哥林多前书）
§4
保罗为了希望将服侍基督应具有坚毅克己、严格节制、与恒久热心的重要性，生动地铭刻在哥林多信徒的心上起见，他在写给他们的书信中，将哥林多附近每逢节期举行的赛跑，与基督徒的战斗作一显著的比较。在希腊和罗马人所举行的各项竞赛中，赛跑乃是最古老也是最受重视的。许多君王、贵族和政治家都乐于观赏。富贵子弟也时常参加，并且不辞任何努力和锻炼以求争取奖赏。[1]{AA 309.1 }
§5
In the hope of impressing vividly upon the minds of the Corinthian believers the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ, Paul in his letter to them made a striking comparison between the Christian warfare and the celebrated foot races held at stated intervals near Corinth. Of all the games instituted among the Greeks and the Romans, the foot races were the most ancient and the most highly esteemed. They were witnessed by kings, nobles, and statesmen. Young men of rank and wealth took part in them and shrank from no effort or discipline necessary to obtain the prize. {AA 309.1 }[1]
§6
竞赛的规则颇为严格，而且毫不通融。凡希望参加竞赛夺奖的人，必须先受严格的准备训练。有害的放纵食欲，或任何其它足以减低身体或心志能力的事物，均在严禁之列。因为一个人若希望在这些体力与速度的锻炼上有所成功，就必须肌肉结实灵活，神经控制良好。每一举动必须确定，每一脚步必须迅速、坚稳，所有的体能都必须达到最高的标准。[2]{AA 309.2 }
§7
The contests were governed by strict regulations, from which there was no appeal. Those who desired their names entered as competitors for the prize had first to undergo a severe preparatory training. Harmful indulgence of appetite, or any other gratification that would lower mental or physical vigor, was strictly forbidden. For one to have any hope of success in these trials of strength and speed, the muscles must be strong and supple, and the nerves well under control. Every movement must be certain, every step swift and unswerving; the physical powers must reach the highest mark. {AA 309.2 }[2]
§8
当各选手出现在静候的群众面前时，就有人宣读他们的名字，并清楚说明赛跑的规则。随后他们都一齐出发，观众的集中注意鼓舞他们决心取胜。裁判的座位设在终点附近，以便自始至终密切注意比赛的过程，而将奖赏颁给真正的胜利者。如果一个人利用不正当的手段争先到达终点，他就得不到奖赏。[3]{AA 310.1 }
§9
As the contestants in the race made their appearance before the waiting multitude, their names were heralded, and the rules of the race were distinctly stated. Then they all started together, the fixed attention of the spectators inspiring them with a determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close and give the prize to the true victor. If a man reached the goal first by taking an unlawful advantage, he was not awarded the prize. {AA 310.1 }[3]
§10
参加这些竞赛也冒着很大的危险。有一些人就因为某一次的过度出力而一直不能复原。常见有人在赛跑时忽然仆倒在地，口鼻流血，而且有时一个选手在即将取胜时竟然倒毙。可是人们为要争取那赏与优胜者的光荣，却并不以可能终身残废或死亡为太大的冒险呢。[4]{AA 310.2 }
§11
In these contests great risks were run. Some never recovered from the terrible physical strain. It was not unusual for men to fall on the course, bleeding at the mouth and nose, and sometimes a contestant would drop dead when about to seize the prize. But the possibility of lifelong injury or of death was not looked upon as too great a risk to run for the sake of the honor awarded the successful contestant. {AA 310.2 }[4]
§12
每当优胜者到达终点时，全场观众喝彩欢呼，响彻云霄，四面的众山也回声应和。于是裁判应当着全体观众将胜利的标记，桂冠颁赠给他，又叫他右手持着棕树枝。全地都要赞扬他；他的父母也分享相当的荣誉；连他所住的城市也因出了这样一位伟大的运动员而增光有荣。[5]{AA 310.3 }
§13
As the winner reached the goal, the applause of the vast multitude of onlookers rent the air and awoke the echoes of the surrounding hills and mountains. In full view of the spectators, the judge presented him with the emblems of victory--a laurel crown and a palm branch to carry in his right hand. His praise was sung throughout the land; his parents received their share of honor; and even the city in which he lived was held in high esteem for having produced so great an athlete. {AA 310.3 }[5]
§14
保罗将这些竞赛作为基督徒奋斗的比喻。他强调凡参加竞赛之选手所必须进行的准备，就是初步的锻炼，适度的饮食，节制的需要。他声称：“凡较力争胜的，诸事都有节制。”赛跑的人必须摆脱一切足以减弱体力的嗜好，并借严格和恒切的纪律锻炼自己的肌肉，使之坚强耐久，以便竞赛的日子来到时，他们可以作一次拼命的努力。这样看来，基督徒的永恒利益既濒于危险，那么他须使自己的食欲和情欲服从理智与上帝的旨意，该是多么地更为重要！他绝不可容许娱乐、奢侈或安逸转移自己的注意力。他的一切习惯和爱好都必须接受最严格的训练。那受上帝圣言的教训所启导、并由圣灵所引领的理智必须控制一切。[6]{AA 311.1 }
§15
In referring to these races as a figure of the Christian warfare, Paul emphasized the preparation necessary to the success of the contestants in the race--the preliminary discipline, the abstemious diet, the necessity for temperance. Every man that striveth for the mastery, he declared, is temperate in all things. The runners put aside every indulgence that would tend to weaken the physical powers, and by severe and continuous discipline trained their muscles to strength and endurance, that when the day of the contest should arrive, they might put the heaviest tax upon their powers. How much more important that the Christian, whose eternal interests are at stake, bring appetite and passion under subjection to reason and the will of God! Never must he allow his attention to be diverted by amusements, luxuries, or ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of Gods word and guided by His Spirit, must hold the reins of control. {AA 311.1 }[6]
§16
一个基督徒在作到这一点之后，就必须竭尽最大的努力去争取胜利。在哥林多所举行的竞赛中，赛跑的选手为求保持速度不减起见，必须倾其全力来跑完最后的几步。照样，基督徒在接近终点时，也要较比在开始行程时表现更大的热忱和决心。[7]{AA 311.2 }
§17
And after this has been done, the Christian must put forth the utmost exertion in order to gain the victory. In the Corinthian games the last few strides of the contestants in the race were made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, will press onward with even more zeal and determination than at the first of his course. {AA 311.2 }[7]
§18
保罗又将赛跑冠军所得的那顶容易凋残的桂冠，与那赐予在基督徒的竞赛中获胜者的不朽荣冠作一对比。他说：“他们不过是要得能坏的冠冕；我们却是要得不能坏的冠冕。”希腊的赛跑者为要争取一项能坏的奖赏，竟不辞任何艰辛或训练。而我们却是努力争取一项远为可贵的奖赏，就是永生的冠冕。这样看来，我们的努力更加何等的谨慎，我们的牺牲克己更加多么地乐意！[8]{AA 311.3 }
§19
Paul presents the contrast between the chaplet of fading laurel received by the victor in the foot races, and the crown of immortal glory that will be given to him who runs with triumph the Christian race. They do it, he declares, to obtain a corruptible crown; but we an incorruptible. To win a perishable prize, the Grecian runners spared themselves no toil or discipline. We are striving for a prize infinitely more valuable, even the crown of everlasting life. How much more careful should be our striving, how much more willing our sacrifice and self-denial! {AA 311.3 }[8]
§20
致希伯来人的书信中指明了基督徒在争取永生的赛跑中应表现有专心一志的目的：“我们……就当放下各样的重担，脱去容易缠累我们的罪，存心忍耐，奔那摆在我们前头的路程，仰望为我们信心创始成终的耶稣。”（来12:1-2）嫉妒、恶毒、猜忌、诽谤、贪婪，这些就是基督徒要想圆满地跑完永生竞赛所必须放下的重担。每一足以导致罪恶并且羞辱基督的习惯或作风，不论牺牲如何，都必须予以放弃。上天的恩惠决不能赐给任何违犯正义之永恒原则的人。保留一点罪恶，就实足以使人格堕落，并使他人步入歧途。[9]{AA 312.1 }
§21
In the epistle to the Hebrews is pointed out the single-hearted purpose that should characterize the Christians race for eternal life: Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith. Hebrews 12:1, 2. Envy, malice, evil thinking, evilspeaking, covetousness--these are weights that the Christian must lay aside if he would run successfully the race for immortality. Every habit or practice that leads into sin and brings dishonor upon Christ must be put away, whatever the sacrifice. The blessing of heaven cannot attend any man in violating the eternal principles of right. One sin cherished is sufficient to work degradation of character and to mislead others. {AA 312.1 }[9]
§22
救主说：“倘若你一只手叫你跌倒，就把他砍下来；你缺了肢体进入永生，强如有两只手落到地狱，入那不灭的火里去。倘若你一只脚叫你跌倒，就把他砍下来；你瘸腿进入永生，强如有两只脚被丢在地狱里。”（可9:43-45）如果为了要救身体免于死亡，竟要砍掉一只手或一只脚，甚至去掉一只眼睛，那么，一个基督徒为要除掉使灵魂死亡的罪恶，该当怎样地更为认真啊！[10]{AA 312.2 }
§23
If thy hand cause thee to stumble, the Saviour said, Cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. Mark 9:43-45, R.V. If to save the body from death, the foot or the hand should be cut off, or even the eye plucked out, how much more earnest should the Christian be to put away sin, which brings death to the soul! {AA 312.2 }[10]
§24
参加古代竞技的人在受过克己与严格训练之后，仍不能确保胜利。保罗说：“岂不知在场上赛跑的都跑，但得奖赏的只有一人？”不论赛跑的人怎样热心认真的努力，奖赏却只能颁发给一个人。只有一个人能领受那人人垂涎的桂冠。纵然有人作拼命地努力争取奖赏，但正当他们伸手去取得它时，另一个人竟在他们之前顷刻间攫取了那令人欣羡的宝物。[11]{AA 313.1 }
§25
The competitors in the ancient games, after they had submitted to self-denial and rigid discipline, were not even then sure of the victory. Know ye not, Paul asked, that they which run in a race run all, but one receiveth the prize? However eagerly and earnestly the runners might strive, the prize could be awarded to but one. One hand only could grasp the coveted garland. Some might put forth the utmost effort to obtain the prize, but as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. {AA 313.1 }[11]
§26
基督徒的战斗却不是如此。凡遵守条件的人在竞赛终了时，一个也不至于失望。一切认真持守到底的人都必成功。快跑的未必能赢，力战的未必得胜。最软弱的和最强壮的圣徒，都可以戴那不朽坏的荣耀冠冕。凡靠上帝恩典的能力，使自己生活符合基督旨意的人，都可以获胜。那在生活细节上实行上帝圣言所规定的原则，往往被认为是无关重要的，是太平凡而毋须注意的小事。但鉴于其所关连的事物，凡足以帮助或拦阻的都不能算为小事。每一项行动都有其相当的分量，足以决定人生战斗的胜利或失败。而且胜利者所得的赏赐，也必与他们在努力奋斗中所表现的坚毅及诚恳相称。[12]{AA 313.2 }
§27
Such is not the case in the Christian warfare. Not one who complies with the conditions will be disappointed at the end of the race. Not one who is earnest and persevering will fail of success. The race is not to the swift, nor the battle to the strong. The weakest saint, as well as the strongest, may wear the crown of immortal glory. All may win who, through the power of divine grace, bring their lives into conformity to the will of Christ. The practice, in the details of life, of the principles laid down in Gods word, is too often looked upon as unimportant--a matter too trivial to demand attention. But in view of the issue at stake, nothing is small that will help or hinder. Every act casts its weight into the scale that determines lifes victory or defeat. And the reward given to those who win will be in proportion to the energy and earnestness with which they have striven. {AA 313.2 }[12]
§28
这位使徒将自己比作一个正在跑道上用尽一切精力以争取奖赏的人。他说：“所以我奔跑，不像无定向的；我斗拳，不像打空气的。我是攻克己身，叫身服我；恐怕我传福音给别人，自己反被弃绝了。”保罗为使自己在基督徒的竞赛中不至于作无定向或无目的的奔跑起见，他就亲自受严格的训练。“攻克己身”的正确意义就是以严格的训练抑制各种的欲望、情感和爱好。[13]{AA 314.1 }
§29
The apostle compared himself to a man running in a race, straining every nerve to win the prize. I therefore so run, he says, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. That he might not run uncertainly or at random in the Christian race, Paul subjected himself to severe training. The words, I keep under my body, literally mean to beat back by severe discipline the desires, impulses, and passions. {AA 314.1 }[13]
§30
保罗唯恐他传福音给别人，自己反被弃绝了。他体会到如果他没有在自己生活上实践他所信所传的真理，他为别人所作的工作必归于徒然了。他的行事为人，他的影响，以及他的不肯放纵私欲，必须显明他的宗教不仅是口头上的表白，而是每日与上帝所有的活泼的联络。他经常摆在自己面前，并努力追求的只有一个目标，“就是因信上帝而来的义。”（腓3:9）[14]{AA 314.2 }
§31
Paul feared lest, having preached to others, he himself should be a castaway. He realized that if he did not carry out in his life the principles he believed and preached, his labors in behalf of others would avail him nothing. His conversation, his influence, his refusal to yield to self-gratification, must show that his religion was not a profession merely, but a daily, living connection with God. One goal he kept ever before him, and strove earnestly to reach--the righteousness which is of God by faith. Philippians 3:9. {AA 314.2 }[14]
§32
保罗知道只要他存活一天，他与罪恶所进行的斗争就必不至终止。他始终体认到自己需要严格自守，不容属世的欲望胜过属灵的热忱。他以全副的精力继续与肉体的嗜好斗争。他经常将所要达到的理想摆在面前，并本着乐意顺从上帝律法的精神去努力达到这个理想。他的言语，他的行动，他的感情，全都是降服于上帝圣灵控制之下的。[15]{AA 314.3 }
§33
Paul knew that his warfare against evil would not end so long as life should last. Ever he realized the need of putting a strict guard upon himself, that earthly desires might not overcome spiritual zeal. With all his power he continued to strive against natural inclinations. Ever he kept before him the ideal to be attained, and this ideal he strove to reach by willing obedience to the law of God. His words, his practices, his passions--all were brought under the control of the Spirit of God. {AA 314.3 }[15]
§34
保罗所渴望在哥林多信徒生活上表现的，就是这种专心为永生争取胜利的意志。他知道他们若要达到基督为他们所定的理想，就必须面临一种无可避免的生死搏斗，他恳劝他们务要按规矩比武，天天追求敬虔和优美的德性。他恳求他们务要放下一切重担，向着那在基督里完全的目标前进。[16]{AA 315.1 }
§35
It was this singlehearted purpose to win the race for eternal life that Paul longed to see revealed in the lives of the Corinthian believers. He knew that in order to reach Christs ideal for them, they had before them a life struggle from which there would be no release. He entreated them to strive lawfully, day by day seeking for piety and moral excellence. He pleaded with them to lay aside every weight and to press forward to the goal of perfection in Christ. {AA 315.1 }[16]
§36
保罗向哥林多人指出古以色列人的经验，和他们因顺从而获得报赏的福惠，以及随他们的悖逆以俱来的刑罚。他提醒他们：希伯来人是如何以神奇的方式被领出离埃及，白天在云柱、夜间在火柱的保护之下。他们如此安全地蒙引导走过红海，而埃及人则在试图照样过去时全被淹没了。上帝借着这种种作为承认以色列为他的教会。他们“都吃了一样的灵食，也都喝了一样的灵水；所喝的是出于随着他们的灵磐石，那磐石就是基督。”希伯来人在他们的全部行程中，都有基督为领袖。那被击打的磐石就预表基督，他将要因人的罪孽而受伤，俾使救恩的泉水可以流给众人。[17]{AA 315.2 }
§37
Paul pointed the Corinthians to the experience of ancient Israel, to the blessings that rewarded their obedience, and to the judgments that followed their transgressions. He reminded them of the miraculous way in which the Hebrews were led from Egypt under the protection of the cloud by day and the pillar of fire by night. Thus they were safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. By these acts God had acknowledged Israel as His church. They did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for mens transgressions, that the stream of salvation might flow to all. {AA 315.2 }[17]
§38
上帝虽然向希伯来人施恩示惠，但因他们贪恋那撇在埃及的奢侈生活，又因他们的罪恶和叛逆，上帝的刑罚就降在他们身上了。使徒劝勉哥林多的信徒务要注意以色列人经验中的这个教训。他说：“这些事都是我们的鉴戒，叫我们不要贪恋恶事，像他们那样贪恋的。”他说明贪图安逸和宴乐是如何地曾为罪恶预备道路，以致招惹了上帝显著的报应。当以色列人从前倾听上帝颁布律法时，他们原是敬畏上帝的；但及至他们坐下吃喝，起来玩耍的时候，他们就丧失了这种敬畏之心；甚至制作了一个金牛犊来代表上帝，并且敬拜它。在享用一次为敬拜巴力毗耳而举办的盛筵之后，许多希伯来人就因淫乱而跌倒了。上帝的忿怒因而发作，在他吩咐之下，一日之内因瘟疫而死的就有二万三千人。[18]{AA 315.3 }
§39
Notwithstanding the favor that God showed to the Hebrews, yet because of their lust for the luxuries left behind in Egypt, and because of their sin and rebellion, the judgments of God came upon them. The apostle enjoined the Corinthian believers to heed the lesson contained in Israels experience. Now these things were our examples, he declared, to the intent we should not lust after evil things, as they also lusted. He showed how love of ease and pleasure had prepared the way for sins that called forth the signal vengeance of God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the fear of God, which they had felt as they listened to the giving of the law; and, making a golden calf to represent God, they worshiped it. And it was after enjoying a luxurious feast connected with the worship of Baalpeor, that many of the Hebrews fell through licentiousness. The anger of God was aroused, and at His command three and twenty thousand were slain by the plague in one day. {AA 315.3 }[18]
§40
保罗嘱咐哥林多人说：“自己以为站得稳的，须要谨慎，免得跌倒。”如果他们变为骄傲自恃，而疏忽警醒祈祷，他们就必犯严重的罪，使上帝的忿怒落在自己身上。然而保罗却不愿他们灰心丧志。他向他们保证说：“上帝是信实的，必不叫你们受试探过于所能受的；在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。”[19]{AA 316.1 }
§41
The apostle adjured the Corinthians, Let him that thinketh he standeth take heed lest he fall. Should they become boastful and self-confident, neglecting to watch and pray, they would fall into grievous sin, calling down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. He gave them the assurance: God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it. {AA 316.1 }[19]
§42
保罗勉励他的弟兄们要省察自己的言行对于别人有何影响，而且决不可作任何似乎是认可拜偶像或触犯那些信心软弱之人有所顾忌的事，纵然这事本身原是无害的。“所以你们或吃或喝，无论作什么，都要为荣耀上帝而行。不拘是犹太人，是希腊人，是上帝的教会，你们都不要使他跌倒。”[20]{AA 316.2 }
§43
Paul urged his brethren to ask themselves what influence their words and deeds would have upon others and to do nothing, however innocent in itself, that would seem to sanction idolatry or offend the scruples of those who might be weak in the faith. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God. {AA 316.2 }[20]
§44
使徒警告哥林多教会的话是可适用于各时代的，而且特别适合我们的时代。他之所谓拜偶像的事，并不是仅指跪拜偶像，而也指专顾自己，贪图安逸，以及放纵食欲和情欲等。一个人仅仅宣称自己相信基督，夸耀自己认识真理，并不就此使他成为基督徒。一个仅仅追求满足声色之娱、口腹之欲，或容许自我放纵的宗教，决不是基督的宗教。[21]{AA 317.1 }
§45
The apostles words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion. A mere profession of faith in Christ, a boastful knowledge of the truth, does not make a man a Christian. A religion that seeks only to gratify the eye, the ear, and the taste, or that sanctions self-indulgence, is not the religion of Christ. {AA 317.1 }[21]
§46
使徒将教会比作人的身体，借此很恰当地说明了基督教会各肢体之间应有的密切及协调的关系。他写道：“我们不拘是犹太人，是希腊人，是为奴的，是自主的，都从一位圣灵受洗，成了一个身体，饮于一位圣灵。身子原不是一个肢体，乃是许多肢体。设若脚说，我不是手，所以不属乎身子；他不能因此就不属乎身子。设若耳说，我不是眼，所以不属乎身子；他也不能因此就不属乎身子。若全身是眼，从哪里听声呢？若全身是耳，从哪里闻味呢？但如今上帝随自己的意思，把肢体俱各安排在身上了。若都是一个肢体，身子在哪里呢？但如今肢体是多的，身子却是一个。眼不能对手说，我用不着你；头也不能对脚说，我用不着你。……上帝配搭这身子，把加倍的体面给那有缺欠的肢体；免得身上分门别类；总要肢体彼此相顾。若一个肢体受苦，所有的肢体就一同受苦；若一个肢体得荣耀，所有的肢体就一同快乐。你们就是基督的身子，并且各自作肢体。”[22]{AA 317.2 }
§47
By a comparison of the church with the human body, the apostle aptly illustrated the close and harmonious relationship that should exist among all members of the church of Christ. By one Spirit, he wrote, are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. . . . God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular. {AA 317.2 }[22]
§48
随后保罗就用以下的话陈述跟从基督之人应具有爱心的重要性；从那时直到如今，这些话对于男女信徒，已成了鼓励和安慰的来源：“我若能说万人的方言，并天使的话语，却没有爱，我就成了鸣的锣、响的钹一般。我若有先知讲道之能，也明白各样的奥秘，各样的知识；而且有全备的信，叫我能够移山，却没有爱，我就算不得什么。我若将所有的周济穷人，又舍己身叫人焚烧，却没有爱，仍然与我无益。”[23]{AA 318.1 }
§49
And then, in words which from that day to this have been to men and women a source of inspiration and encouragement, Paul set forth the importance of that love which should be cherished by the followers of Christ: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. {AA 318.1 }[23]
§50
一个人的信仰表示不论是多么高超，他的心中若不充满对于上帝和同胞的爱，他就不是基督的真门徒。虽然他拥有很大的信心，甚至有能力施行神迹，但若没有爱，他的信心仍是没有价值的。他纵然表现十分慷慨的心，但他如果不是本着真实的爱，而是出于别的动机，即使将一切所有的周济穷人，这种行为也决不能使他得到上帝的恩宠。在热心的冲动之下，他或许竟能为道殉身，但若不是出于爱，上帝仍要认他为迷信的狂热者，或野心的伪善者。[24]{AA 318.2 }
§51
No matter how high the profession, he whose heart is not filled with love for God and his fellow men is not a true disciple of Christ. Though he should possess great faith and have power even to work miracles, yet without love his faith would be worthless. He might display great liberality; but should he, from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyrs death, yet if not actuated by love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite. {AA 318.2 }[24]
§52
“爱是恒久忍耐，又有恩慈；爱是不嫉妒；爱是不自夸，不张狂。”最纯洁的快乐发源于最真诚的谦卑。最坚强最高贵的品格乃是建立在忍耐、仁爱与服从上帝旨意的基础上。[25]{AA 319.1 }
§53
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up. The purest joy springs from the deepest humiliation. The strongest and noblest characters are built on the foundation of patience, love, and submission to Gods will. {AA 319.1 }[25]
§54
爱是“不作害羞的事，不求自己的益处；不轻易发怒；不计算人的恶。”基督化的爱对于别人的行为和动机总加以最良好的解释。它并不无必要地去暴露他们的过错；它并不热衷于听不利于人的传言，却宁愿设法想到别人的优点。[26]{AA 319.2 }
§55
Charity doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil. Christ-like love places the most favorable construction on the motives and acts of others. It does not needlessly expose their faults; it does not listen eagerly to unfavorable reports, but seeks rather to bring to mind the good qualities of others. {AA 319.2 }[26]
§56
爱是“不喜欢不义，只喜欢真理；凡事包容，凡事相信，凡事盼望，凡事忍耐。”这样的爱是“永不止息。”它永不至失去价值；它乃是一种属天的德性。它必使具有者将它当作无价的财宝带进上帝的城。[27]{AA 319.3 }
§57
Love rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. This love never faileth. It can never lose its value; it is a heavenly attribute. As a precious treasure, it will be carried by its possessor through the portals of the city of God. {AA 319.3 }[27]
§58
“如今常存的有信、有望、有爱；这三样，其中最大的是爱。”[28]{AA 319.4 }
§59
And now abideth faith, hope, charity, these three; but the greatest of these is charity. {AA 319.4 }[28]
§60
哥林多信徒之中的道德标准既然日渐低落，于是就有一班人放弃了他们信仰上的几项基本原则。有的人甚至否认复活的道理。因此，保罗就对有关基督复活的确切凭据，作了极为明白的见证，借以应付这种异端。他声明基督死后，“照《圣经》所说，第三天复活了；并且显给矶法看，然后显给十二使徒看；后来一时显给五百多弟兄看，其中一大半到如今还在，却也有已经睡了的；以后显给雅各看，再显给众使徒看，末了也显给我看。”[29]{AA 319.5 }
§61
In the lowering of the moral standard among the Corinthian believers, there were those who had given up some of the fundamental features of their faith. Some had gone so far as to deny the doctrine of the resurrection. Paul met this heresy with a very plain testimony regarding the unmistakable evidence of the resurrection of Christ. He declared that Christ, after His death, rose again the third day according to the Scriptures, after which He was seen of Cephas, then of the Twelve: after that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also. {AA 319.5 }[29]
§62
使徒以服人的能力阐明了复活的伟大真理。他说：“若没有死人复活的事，基督也就没复活了。若基督没有复活，我们所传的便是枉然，你们所信的也是枉然。并且明显我们是为上帝妄作见证的；因我们见证上帝是叫基督复活了；若死人真不复活，上帝也就没有叫基督复活了。因为死人若不复活，基督也就没有复活了。基督若没有复活，你们的信便是徒然；你们仍在罪里。就是在基督里睡了的人也灭亡了。我们若靠基督，只在今生有指望，就算比众人更可怜。但基督已经从死里复活，成为睡了之人初熟的果子。”[30]{AA 320.1 }
§63
With convincing power the apostle set forth the great truth of the resurrection. If there be no resurrection of the dead, he argued, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. {AA 320.1 }[30]
§64
这位使徒导使哥林多弟兄的心想念到那复活清晨的胜利成功，那时所有睡了的圣徒都要复活，以后永远与主同在。使徒宣布说：“我如今把一件奥秘的事告诉你们：我们不是都要睡觉，乃是都要改变，就在一霎时、眨眼之间，号筒末次吹响的时候；因号筒要响，死人要复活成为不朽坏的，我们也要改变。这必朽坏的，总要变成不朽坏的；这必死的，总要变成不死的。这必朽坏的既变成不朽坏的，这必死的既变成不死的；那时经上所记，死被得胜吞灭的话就应验了。死啊！你得胜的权势在哪里？死啊！你的毒钩在哪里……感谢上帝！使我们借着我们的主耶稣基督得胜。”[31]{AA 320.2 }
§65
The apostle carried the minds of the Corinthian brethren forward to the triumphs of the resurrection morn, when all the sleeping saints are to be raised, henceforth to live forever with their Lord. Behold, the apostle declared, I show you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? . . . Thanks be to God, which giveth us the victory through our Lord Jesus Christ. {AA 320.2 }[31]
§66
那等待着忠心之人的胜利乃是光荣的。这位使徒体验到在哥林多信徒前面所有的可能性，就设法要将那足以提高他们脱离自私和情欲，和那成为不朽坏的盼望使人生充满光明的事陈明在他们面前。他诚恳地劝告他们，务要忠于他们在基督里的崇高呼召。他请求说：“我亲爱的弟兄们！你们务要坚固不可摇动，常常竭力多作主工，因为知道你们的劳苦，在主里面不是徒然的。”[32]{AA 321.1 }
§67
Glorious is the triumph awaiting the faithful. The apostle, realizing the possibilities before the Corinthian believers, sought to set before them that which uplifts from the selfish and the sensual, and glorifies life with the hope of immortality. Earnestly he exhorted them to be true to their high calling in Christ. My beloved brethren, he pleaded, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. {AA 321.1 }[32]
§68
这位使徒就这样以最确切而印象深刻的方法,力图改正那流行在哥林多教会的错谬而危险的观念与作风。他讲话率直，然而却是出于爱他们灵命的心。借着他的警告和责备，那从上帝宝座而来的光辉正照耀着他们，要显明他们那许多玷污生命的隐密的罪。他们将要怎样的接纳呢？[33]{AA 321.2 }
§69
Thus the apostle, in the most decided and impressive manner, endeavored to correct the false and dangerous ideas and practices that were prevailing in the Corinthian church. He spoke plainly, yet in love for their souls. In his warnings and reproofs, light from the throne of God was shining upon them, to reveal the hidden sins that were defiling their lives. How would it be received? {AA 321.2 }[33]
§70
保罗在发出这封书信之后，却担心唯恐他所写的,会过分深重地伤害了那班他所希望帮助的人。他深恐发生更远的隔阂，而且有时还亟欲收回自己所讲的话。凡像保罗这样为所爱的教会或机构自觉负有责任的人，最能体会到他这时所有精神上的苦闷与自责了。那些在现今为圣工担负责任的上帝的仆人，多少可以明白落在这位伟大使徒身上的同样劳苦、斗争和操心的经验。他既因教会内的分裂状态而担忧，又遭受到他所希望从而获致同情与支持之人的亏负及出卖，再看到那些怀藏着罪恶之教会所面临的危险，竟不得不为谴责罪恶而作密切严正的见证，同时他也唯恐自己处理的过于严厉因而颓唐了。他以战兢焦急的心情，等待着要得到一些有关如何看待他所传信息的音讯。[34]{AA 321.3 }
§71
After the letter had been dispatched, Paul feared lest that which he had written might wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation and sometimes longed to recall his words. Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusing. The servants of God who bear the burden of His work for this time know something of the same experience of labor, conflict, and anxious care that fell to the lot of the great apostle. Burdened by divisions in the church, meeting with ingratitude and betrayal from some to whom he looked for sympathy and support, realizing the peril of the churches that harbored iniquity, compelled to bear a close, searching testimony in reproof of sin, he was at the same time weighed down with fear that he might have dealt with too great severity. With trembling anxiety he waited to receive some tidings as to the reception of his message. {AA 321.3 }[34]