第12章 亚波罗在哥林多
§1
第12章 亚波罗在哥林多
§2
Chapter 12—Apollos at Corinth
§3
保罗离开哥林多之后，便把以弗所为他的下一个工作园地。那时他正要往耶路撒冷参加即将届临的节期；所以他在以弗所的逗留势必较为短暂。他在会堂和犹太人辩道，结果留下很好的印象，甚至他们要求他留在那里继续工作。他因打算去耶路撒冷，所以不能久留，但他答应回来时再去他们那儿。百基拉和亚居拉曾和保罗一同到以弗所，他就留他们在那里继续他所开始的工作。{LP 118.1}[1]
§4
After leaving Corinth, Paul’s next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and produced so favorable an impression that he was entreated?to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labor with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun.?{LP 118.1}[1]
§5
约在此时，有一个出生在亚历山大的犹太人亚波罗来到以弗所。他曾受过高深的希腊文化的教育，是一个学者和演说家。他曾听过施洗约翰的讲道，受过悔改的洗礼，所以他是一个活的见证，说明那位先知的工作没有归于徒然。亚波罗充分研究了预言，最能讲解圣经。根据他所得到的亮光，公开宣扬他对基督的信仰。{LP 119.1}[2]
§6
It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light.?{LP 119.1}[2]
§7
亚居拉和百基拉也来听他讲道。他们看出他的教训还不全面。他还没有充分了解基督的使命，祂的复活和升天，以及祂升天后委派保惠师圣灵下来与祂子民同在的工作。于是他们把亚波罗请来。这位受过教育的演说家又惊又喜，满心感激地接受了他们的指教。由于他们的指教，亚波罗对于圣经就得到更清楚的认识。成了基督教会最有力的捍卫者之一。这位学识渊博的学者和杰出的演说家，就是这样向一对从事卑微的制帐棚工作的基督徒，更加全面地学习主的道。{LP 119.2}[3]
§8
Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making.?{LP 119.2}[3]
§9
亚波罗既已更充分地认识了基督的道，就急于往哥林多去。于是以弗所的弟兄们写信给哥林多的信徒，请他们接待他为一位与教会完全一致的教师。他到了哥林多，对那些拒绝保罗所传之真理的犹太人作工。他或公开讲道，或私下作工，挨家挨户与他们讲论，告诉他们预言中的基督就是保罗所传的耶稣，他们指望另一个弥赛亚注定要落空的。保罗曾撒播真理的种子，亚波罗则予以浇灌。亚波罗支持保罗的传道工作，这等于给这位大使徒过去在他们中间的工作下了良好的结论。{LP 119.3}[4]
§10
Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to?Corinth, and labored with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labors of the great apostle among them.?{LP 119.3}[4]
§11
亚波罗在传福音的工作上所取得的成就使一些信徒说他的功劳比保罗更高。其实在推进圣工时，亚波罗和保罗是完全和谐的。这种拿人来衡量的精神使真理的发展遭受到很大的阻碍，保罗曾特意用最简单的方法向哥林多人阐明福音。在雅典时，保罗曾用学问和口才吸引他的听众，结果是令人失望的了。所以他决定在哥林多采取一种完全不同的方法。他在那里宣讲清楚简明的真理，不用属世的智慧，专门传基督和祂到世上来的使命。亚波罗的滔滔口才，和他所显示的学识，却被听众用来与保罗刻意朴实无华的讲道进行比较。{LP 120.1}[5]
§12
His success in preaching the gospel led some of the church to exalt his labors above those of Paul, while he himself was working in harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the progress of truth. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labors at Athens, where he had brought his learning and eloquence to bear upon his hearers, he determined to pursue an entirely different course at Corinth. He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul.?{LP 120.1}[5]
§13
许多人声称自己归亚波罗领导，而另一些人则说自己喜欢保罗的工作。撒但就利用哥林多教会中这些想象中的分歧。有些人称亚波罗为领袖，有些则说自己归保罗，也有些人说自己归彼得。保罗在努力建立基督教会的时候，就是这样不仅遇到教外而且受到教内斗争和试炼。{LP 120.2}[6]
§14
Many declared themselves to be under the leadership of Apollos, while others preferred the labors of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to hold these Christian ministers in contrast. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it.?{LP 120.2}[6]
§15
在一些犹太教师的影响下，分歧开始产生。这些教师劝悔改信主的人要在受割礼的事上遵守仪文的律法。他们依然声称血统上的犹太人乃是被高举有特权的亚伯拉罕子孙，要承受赐给亚伯拉罕的一切应许。他们真心认为他们既采取了这种介乎犹太教和基督教的中间立场，就能成功地去除基督教身上的耻辱，吸引大批的犹太人。{LP 121.1}[7]
§16
Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews.?{LP 121.1}[7]
§17
他们为自己反对保罗的立场辩护，说保罗接受未受割礼的外邦人进入教会，使得接受基督教的犹太人比不上外邦人多。他们就是这样原谅自己反对上帝所承认的仆人慎思熟虑的工作成果。{LP 121.2}[8]
§18
They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God’s acknowledged servants.?{LP 121.2}[8]
§19
他们不肯承认基督的工作是包括全世界的，他们声称祂只是希伯来人的救主；所以他们主张外邦人应当先受割礼才能享受基督教的特权。{LP 121.3}[9]
§20
They refused to admit that the work of Christ embraced the whole world. They claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ.?{LP 121.3}[9]
§21
在耶路撒冷会议上已就这个问题做出决定，以后许多人虽然不进一步反对，却仍坚持自己的立场。耶路撒冷会议当时曾决定，来自犹太人的信徒，如果愿意，可以遵守摩西律法的仪式，但却不得勉强外邦信徒这么做。反对派利用了这一点，竭力鼓吹遵守仪文律法和不遵守仪文律法的区别，主张后者比前者要离开上帝远一些。{LP 121.4}[10]
§22
After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not?observe it, holding that the latter were farther from God than the former.?{LP 121.4}[10]
§23
保罗义愤填膺，发出了责备的声音：“你们若受割礼，基督就与你们无益了”(加5：2)。那些主张不受割礼，基督教就没有益处的人是在与使徒作对。保罗在他所建立所访问的每一个教会，如耶路撒冷，安提阿，加拉太，哥林多，以弗所和罗马都要遇见这等人。上帝催促他从事传扬基督和祂被钉十架的伟大工作。受割礼不受割礼算不得什么。这些犹太人把保罗看作是叛教者，认为他拆除上帝在以色列人和外邦人之间所建立起来的隔墙。他们前往保罗组织起来的每一个教会，制造分裂。他们抱着为求目的不择手段的宗旨，散布谎言污蔑保罗，尽力破坏他的声誉。由于保罗在访问众教会的时候，受到这些热心而不择手段的反对者步步追逼，以致许多人不信任他，甚至藐视他的工作。{LP 122.1}[11]
§24
Paul’s indignation was stirred. His voice was raised in stern rebuke: “If ye be circumcised, Christ shall profit you nothing.” The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavored to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors.?{LP 122.1}[11]
§25
这些因仪文律法而造成的争端，以及在传基督道理的传道人之间比功劳，使保罗十分忧虑，工作也更艰难。在写给哥林多人的书信中，他对他们谈到了后一个问题：{LP 122.2}[12]
§26
These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor. In his Epistle to the Corinthians, he thus addresses them on the latter subject:—?{LP 122.2}[12]
§27
“弟兄们，我藉我们主耶稣基督的名，劝你们都说一样的话。你们中间也不可分党，只要一心一意，彼此相合。因为革来氏家里的人曾对我提起弟兄们来，说你们中间有纷争。我的意思就是你们各人说：‘我是属保罗的；’‘我是属亚波罗的’；‘我是属矶法的’；‘我是属基督的’。基督是分开的吗?保罗为你们钉了十字架吗?你们是奉保罗的名受了洗吗”（林前1：11-13）？{LP 122.3}[13]
§28
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them?which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?”?{LP 122.3}[13]
§29
保罗还解释了他在他中间的工作方法。“弟兄们，我从前对你们说话，不能把你们当作属灵的，只得把你们当作属肉体的，在基督里为婴孩的。我是用奶喂你们，没用饭喂你们。那时你们不能吃，就是如今还是不能。你们仍是属肉体的，因为在你们中间有嫉妒、纷争，这岂不是属乎肉体、照着世人的样子行吗” （林前3：1-3）？{LP 123.1}[14]
§30
He also explains the reason of his manner of labor among them: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”?{LP 123.1}[14]
§31
保罗就是这样向他们说明，他在他们中间时，不能把他们当作在属灵生活的经验和敬虔的奥秘上有经验的人来对他们说话。不管他们在属世的知识上有多聪明，可是他们在认识基督的知识上还只是婴孩。他的工作乃是要教导他们掌握基督信仰的基本原理。他撒下种子，而别人必须予以浇灌。那些接替保罗工作的人必须继续推进他所开创的工作，根据教会的程度传讲合时的属灵亮光和知识。{LP 123.2}[15]
§32
He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of godliness. However wise they might have been in the worldly knowledge, they were but babes in the knowledge of Christ; and it was his work to instruct them in the rudiments, the very alphabet, of Christian faith and doctrine. It was his part to sow the seed, which another must water. It was the business of those who followed him, to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as the church were able to bear.?{LP 123.2}[15]
§33
当他来到他们中间的时候，他们还没有体验过得救之道，所以他不得不从最简单的方式传扬真理。他们属肉体的心还不能识别上帝的神圣启示，他们还不明白上帝能力的显示。保罗以他们为一班未曾体验上帝改变人心之能力的人来教训他们。他们是属于肉体的，不能领会救恩的奥秘；因为属灵的事只有属灵的人才能看透。他知道他的听众中有许多自以为是，固守世人所倡导的学说；也有一些人提倡虚伪的神学体系。他们盲目地摸索，希望在大自然中找一些东西来反对圣经所启示属天永恒的生命。{LP 123.3}[16]
§34
When he came to them, they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of the divine power. Paul had spoken to them as those who were ignorant of the operations of that power upon the heart. They were?carnal-minded, and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false systems of theology, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God.?{LP 123.3}[16]
§35
他知道必有一些批评家设法反驳基督教对于上帝所启示之真道的解释，而且怀疑派也必讽刺嘲笑基督的福音。他看出自己必须很审慎地宣讲他所打算教导的真理。真正的基督教是一种进步的宗教。它会不断发出亮光和福惠，而那些接受基督教真理的人必会得到更大的亮光和福惠。只有基督福音启迪人心的感化力和上帝使人成圣的恩典，才能改变属肉体的心，使之与属灵的事物和谐一致。{LP 124.1}[17]
§36
He knew that criticism would set about controverting the Christian interpretation of the revealed word, and skepticism would treat the gospel of Christ with scoffing and derision. It behooved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in reserve still greater light and blessing to bestow on those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things.?{LP 124.1}[17]
§37
保罗不敢直接责备一般荒淫的人，或说明他们的罪在一位圣洁的上帝看来是多么可憎。作为一名智慧的导师，他的工作是向他们说明人生的真宗旨，并设法将大教师基督所讲的教训铭刻在他们心上。这些教训一被人接受，就会把人从世俗和罪恶之中提高到纯洁和公义的境地。必须通过在属天事物的知识上不断的进步，使属灵的感官成熟起来。只有这样，我们才能学会欣赏属灵的事物，让圣经的每一条教训闪光如无价的宝石。{LP 124.2}[18]
§38
Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise instructor, to set before them the true object of life, impressing upon their minds the lessons of the divine Teacher, which were designed to bring them up from worldliness and sin to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the word of God would shine forth as a priceless gem.?{LP 124.2}[18]
§39
使徒特别强调实践的敬虔，以及那些想要在上帝国里有份的人们必须达到的圣洁。他渴望福音的亮光能射入他们黑暗的心灵，使他们看出自己淫荡的行为在上帝眼中是多么可憎。因此，保罗在他们中间所传的教训就是耶稣基督并祂钉十字架。他尽力向他们指出：他们必须以那救恩的奇妙真理为他们最大的喜乐。这救恩乃是因向上帝悔改并信靠主耶稣基督而来的。{LP 124.3}[19]
§40
The apostle had dwelt especially upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom?of Heaven. He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how offensive their immoral practices were in the sight of God. Therefore the burden of Paul’s preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ.?{LP 124.3}[19]
§41
哲学家转眼不看救恩的亮光，因为这光使他所引以自豪的学说显为平淡无奇；贪爱世俗的人不肯接受福音的真理，因为这真理要他放弃属世的偶像。保罗指出，世人必须先认识基督的品德，然后才能爱，并凭信心仰望十字架。那将作为得赎之民千秋万代的科学和诗歌的题目，必须以此为出发点。唯有在十字架的光照之下才能看出一个人的真正价值。{LP 125.1}[20]
§42
The philosopher turns aside from the light of salvation, because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood, before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.?{LP 125.1}[20]
§43
上帝恩典提炼人的能力足以改变人的性情。属肉体的人是不羡慕天国的。他们不圣洁的本性，对于那一个纯洁圣善的地方，不感一点兴趣；所以即或他们能进去的话，他们在那里也不会找到合他们口味的事。因此那些控制属血气之心的本性必须先被基督的恩典所控制，只有这样，堕落的人类才能有资格进入天国与圣洁的天使交往。当一个人向罪恶死了，并在基督里面得着新生命的时候，他的心就要充满上帝的爱；他的意识要成为圣洁，他要畅饮于那取之不竭，用之不尽的喜乐和知识的泉源，永恒白昼的光辉必要照耀在他的道路之上，因为他常有生命之光与他同在。{LP 125.2}[21]
§44
The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified;?he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the Light of life with him continually.?{LP 125.2}[21]
§45
保罗曾设法使哥林多的弟兄明白：他和那些与他同工的传道人不过是上帝所差遣去教导真理的人。而且大家所作的都是天父所要派的同一个工作，所以大家都一样需要依靠上帝才能成功。“有说：‘我是属保罗的’；有说：‘我是属亚波罗的。’这些不是你们和世人一样吗?亚波罗算什么?保罗算什么?无非是执事，照主所赐给他们各人的，引导你们相信。我栽种了，亚波罗浇灌了，惟有上帝叫他生长”（林前3：4，5）。{LP 126.1}[22]
§46
Paul sought to impress upon his Corinthian brethren the fact that he himself, and the ministers associated with him, were only men, commissioned of God to teach the truth; that they were individually engaged in the same work, which was given them by their Heavenly Father; and that they were all dependent upon him for the success which attended their labors. “For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase.”?{LP 126.1}[22]
§47
传道人若能认识到自己是上帝的仆人，就会积极勤劳，坚持不懈地履行自己的职责，专心寻求主的荣耀。上帝分派给祂的使者各自的工作。恩赐虽有不同，但大家都必须通力合作，推进救灵大工。他们只是上帝恩典和能力的器皿而已。{LP 126.2}[23]
§48
The consciousness of being God’s servant should inspire the minister with energy and diligence perseveringly to discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power.?{LP 126.2}[23]
§49
保罗说：“栽种的，算不得什么，浇灌的，也算不得什么；只在那叫他生长的上帝。栽种的和浇灌的，都是一样，但将来各人要照自己的工夫得自己的赏赐。因为我们是与上帝同工的；你们是上帝所耕种的田地，所建造的房屋”（林前3：7-9）。基督真理的教师自己必须亲近十字架，才能把罪人带到十字架跟前。他的工作应该是传扬基督，尽力避免吸引人注意自己，以致阻碍成圣的真理，影响真理救人的能力。{LP 126.3}[24]
§50
Paul says: “So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor. For we are laborers together with God; ye are God’s husbandry, ye are God’s building.” The teacher of Christ’s truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and studiously to avoid calling?attention to himself, and thus encumbering the sacred truth, lest he hinder its saving power.?{LP 126.3}[24]
§51
信徒若依附某一个他们所喜欢的传道人，甚至不愿意接受并受惠于另一个传道人的工作，这就证明在教会中接受圣经真理的人并没有因真理而成圣。上帝所给予祂教会的帮助，不是根据他们的爱好，而是根据他们的需要；因为人的眼光都是短浅的，看不出什么是对自己最有益的，况且很少有一个传道人具有全备的资格，足以使一个教会达到基督道理一切的要求。因此上帝要一个一个地派来其他的传道人，每一个人都有一些别人所没有的优点。{LP 127.1}[25]
§52
There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers, than their attachment to some favorite minister, and their unwillingness to accept the labors of some other teacher, and to be profited by them. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each possessing some qualifications in which the others were deficient.?{LP 127.1}[25]
§53
教会应以感恩的心情接待这些基督的仆人，犹如接待基督一样。他们应当尽量从这些传道人所传讲圣经的教训中得帮助。我们应当谦虚地领受并欣赏传道人所带来的真理，但万不可以传道人为特别偏爱和崇拜的对象。{LP 127.2}[26]
§54
The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted and appreciated in the meekness of humility.?{LP 127.2}[26]
§55
在使徒时代有一些人自称相信基督，但又不肯对祂的使者表示应有的尊重。他们声称自己决不跟从任何地上的教师，却直接领受基督的教导，不需要福音使者的帮助。他们有一种个人主义的精神，不服从教会的权威。有一些人则声称自己是属保罗的，并把保罗和彼得进行比较，说彼得比不上保罗。还有一些人说亚波罗在谈吐和口才上远远超过保罗。又有一些人以彼得为他们的领袖。他们坚持说，彼得乃是救主在世时与祂最接近的，而保罗曾经逼迫信徒。这种纷争结党的精神会给基督教会带来毁灭性的危害。{LP 127.3}[27]
§56
In the apostles’ day, one party claimed to believe in Christ, yet refused to give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavorable to the latter. Another declared that Apollos far exceeded?Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon the earth, while Paul had been a persecutor of the believers. There was danger that this party spirit would ruin the Christian church.?{LP 127.3}[27]
§57
保罗和亚波罗是完全一致的。亚波罗因哥林多教会中发生的纷争大为失望，深为愁烦。他没有趁机利用一些人对他所表示的拥护，而鼓励他们这样作，却速即离开那纠纷的场所。后来当保罗劝他回去访问哥林多时，他却不肯前往，直到很久以后在教会达到较为健全的属灵程度时，他才回那里去。{LP 128.1}[28]
§58
Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no advantage of the preference shown himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not again labor there until long after, when the church had reached a better spiritual state.?{LP 128.1}[28]