使徒保罗传(1883)E

第15章 哥林多前书
§1 第15章 哥林多前书
§2 Chapter 15—Paul to the Corinthians
§3 保罗致哥林多教会的第一封书信是他逗留在以弗所的后一阶段写的。他对于众教会的深切关怀和不倦工作，没有比哥林多的信徒更甚了。他所撒的好种，似乎要有丰富的收成；然而仇敌所撒的稗子在麦子中出现了，不久就开始结出邪恶的果子。保罗不在他们中间，是哥林多教会遭遇严重试探的时候。教友们被一种最淫荡和最能蛊惑人心的偶像崇拜和情欲所包围。当使徒与他们同在的时候，这些影响在他们身上没有多大力量。保罗坚固的信心，热切的祷告，诚恳的训言，尤其是他那敬虔的生活，曾帮助他们宁愿为基督的缘故舍已，而不肯享受罪中之乐，但在保罗离开他们之后，天性的嗜好和倾向又控制了他们。他们一生所受的教育和养成的习惯不是一天之内可以克服的，许多人一点一点地离开了信仰。{LP 149.1}[1]
§4 The First Epistle to the Corinthians was written by the apostle Paul during the latter part of his stay in Ephesus. For no church had he felt a deeper interest or put forth more earnest effort than for the believers at Corinth. The good seed sown by him had seemed to promise an abundant harvest; but tares were planted by the enemy among the wheat, and ere long these sprung up, and brought forth their evil fruit. The period of Paul’s absence was a time of severe temptation to the Corinthian church. They were surrounded by idolatry and sensualism under the gayest and most alluring aspect. While the apostle was with them, these influences had little power. With his firm faith, his fervent prayers, and?words of instruction, and, above all, his own example to inspire and encourage, they could gladly choose to suffer affliction for Christ’s sake, rather than to enjoy the pleasures of sin. But when Paul departed, natural tastes and inclinations would assert control. It is not in a day that the education and habits of a life are to be overcome. Little by little, many departed from the faith.?{LP 149.1}[1]
§5 三年以来恳劝他们向上仰望的声音沉默了。像古时以色列人一样，当摩西消失在西奈山的云彩中之后，他们就坐下吃喝，起来玩耍。不少人又回到异教的卑劣罪恶之中，好像从来没有听过天上的信息似的。有些人偷偷犯罪，有些人公开作恶，他们还牵强附会，曲解圣经为自己的行为辩解。{LP 150.1}[2]
§6 For three years the voice which had urged them Heavenward had been silent. Like the children of Israel when Moses was hid from view by the clouds of Sinai, they sat down to eat and drink, and rose up to play. Not a few returned to the debasing sins of heathenism, as though they had never heard the heavenly message; some practiced iniquity in secret, others openly, and with a spirit of bravado, perverting the Scriptures to justify their course.?{LP 150.1}[2]
§7 保罗曾简略地写信给教会，告诉他们他原来打算在离开以弗所以后马上访问他们，后来又打算从马其顿回来后再去。在这封信中，他劝告他们不要与那些一直不肯放弃淫荡生活的人为伍；但哥林多信徒歪曲他的意思，强解他的言语，并原谅自己不听他的训示。{LP 150.2}[3]
§8 Paul had written briefly to the church, announcing a plan which he for a time cherished, of visiting them immediately upon leaving Ephesus, and again upon his return from Macedonia. In the same letter he had admonished them to cease all communication with members who should persist in their profligacy. But the Corinthians perverted the apostle’s meaning, quibbled over his words, and excused themselves for disregarding his instructions.?{LP 150.2}[3]
§9 哥林多教会曾寄一封信给保罗，以自满的精神在各种问题上向他请教，但对于他们中间存在着的严重罪恶，则只字不提。虽然如此，圣灵曾有力地感动保罗，使他知道这些写信的人已经隐瞒教会中真实的情形，而且他们写这封信是要从他口中得到话柄，作为实行他们自己意图的借口。约在此时，恰好有哥林多一个有好声望的基督徒家庭，就是革来氏一家的几个人来到以弗所。保罗向他们打听教会的情形，这些弟兄就很难过地告诉他，教会中有分门结党的事。亚波罗在那里的时候就已存在的分裂状态这时变本加厉了。有假教师起来引诱弟兄们轻视保罗的教训。福音的道理和礼节都被他们歪曲了。骄傲、拜偶像和荒淫之事在那些一度为基督门徒的人中猖狂起来。{LP 150.3}[4]
§10 A letter was sent to Paul by the church, revealing nothing of the enormous sins that existed among them, but in a self-complacent manner asking counsel from him concerning various matters. He was, however, forcibly impressed by the Holy Spirit, that the true state of the church had been concealed, and that this?letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. There had come to Ephesus about this time several members of the household of Chloe, a Christian family of high repute in Corinth. In answer to the questions of the apostle, these brethren reluctantly gave him a statement of facts as they existed. The church was rent in factions; the dissensions that arose at the time of Apollos’ visit had greatly increased. False teachers were leading the brethren to despise the instructions of Paul. The doctrines and the ordinances of the gospel had been perverted. Pride, idolatry, and sensualism were steadily increasing among those who had once been disciples of Christ.?{LP 150.3}[4]
§11 使徒所最担心的事终于发生而且超过了他的预料。当这种情形展开在保罗面前时，他非常难过，但他没有失望。他并没有认为自己的工作是失败的。他“心里难过痛苦”，并“多多的流泪”，祈求上帝的指示，来制定他的计划。他不能马上到哥林多去。根据目前的状况，他若前去不会叫信徒得到益处。于是他派提多到哥林多去告诉他计划的改变，并尽可能地纠正所有存在的错误。然后他鼓起勇气，专心仰赖上帝，放弃他对于如此忘恩负义的人所怀个人的一切成见，全力以赴地向忠心的所提尼口授了《哥林多前书》——这是他一切书信中最为丰富，最有教训，最有力量的一封。{LP 151.1}[5]
§12 The apostle’s worst fears were more than realized. He was filled with horror at the picture thus presented before him. But he did not even now yield to despair. He did not conclude that his work had been a failure. With a heart throbbing with anguish, and eyes blinded with tears, he sought counsel from God, and made his plans. His immediate visit to Corinth must be given up. In the present state of the church they were not prepared to profit by his labors. He sent Titus to Corinth to inform them of his change of plans, and to do what he could to correct the existing evils. Then, summoning all the courage of his nature, and keeping his soul stayed upon God, stifling all feelings of indignation at the ingratitude which he had received, and throwing his whole soul into the work, he dictated to the faithful Sosthenes one of the richest, most instructive, and most powerful of all his letters,—the first extant Epistle to the Corinthians.?{LP 151.1}[5]
§13 他以非常清晰有力的言辞开始回答教会向他所提出的各项问题，并指明一般性的原则。如果他们遵循这些原则而行，就必达到更高的属灵境地。他的信并没有以过长时间的琢磨才写出来。他不想精心推敲辞令让弟兄们听起来舒服。他们的心正处于危险之中。他忠心地把他们的危险警告他们，并谴责他们的罪恶。他指引他们再仰望基督，设法重新挑旺他们起初的热心。{LP 152.1}[6]
§14 With marvelous clearness and energy, he proceeded to answer the various questions proposed by the church, and to lay down general principles, which, if heeded, would produce a better spiritual condition. His letter is no long-studied production of the intellect. He did not seek by polished sentences to please the ear of his brethren. Their souls were in peril. He warned them of their dangers, and faithfully reproved their sins. He pointed them again to Christ, and sought to kindle anew the fervor of their early devotion.?{LP 152.1}[6]
§15 在向教会致以亲切的问候以后，他提到他们在他作工时被引导转离偶像敬拜事奉真神上帝的经验。他提醒他们，他们已经领受圣灵的恩赐，摆在他们面前的责任是继续在基督徒的生活上进步，直到他们达到基督的纯全的圣洁。讲了这些话以后，他就清楚地论到他们中间所发生的倾轧，并奉耶稣的名，靠着他的权威劝他的弟兄们停止这种纷争，切实追求基督徒的合一和相爱。{LP 152.2}[7]
§16 After a tender greeting to the church, he refers to their experience under his ministry, by which they have been led to turn from idolatry to the service and worship of the true God. He reminds them of the gifts of the Holy Spirit which they have received, and presents before them their duty to make continual advancement in the Christian life, that they may attain to the purity and holiness of Christ. Having thus prepared the way, he speaks plainly of the dissensions among them, and exhorts his brethren, in the name and by the authority of Christ, to cease from their strife, and to seek earnestly for Christian unity and love.?{LP 152.2}[7]
§17 保罗觉得自己不必隐瞒是怎样并从什么人得知教会分裂之情形的。“因为革来氏家里的人曾对我提起弟兄们来，说你们中间有分争”（林前1：11）。保罗固然是一个受圣灵感动的使徒，但上帝并没有把祂子民的情况全部启示他。那些关心教会兴盛的人，看到邪恶潜入教会，就把情况告诉他。他从先前所领受的启示中能判明这些事实的真相。虽然主没有为这特别的时机给他新的启示，那些真正寻求真光的人却并不把他的信当作普通的信件。主已经将教会中所要发生的种种困难和危险显明给他，所以当这些祸患发生的时候，他就知道如何处理。他一向是维护教会利益的，他为教友的灵魂时刻警醒，“好像那将来交帐的人”。他难道不应该特别注意那有关他们中间发生混乱和分裂的报告吗？确实如此。他寄给他们责备的话确是在圣灵感动之下所写的，正像其他的书信一样。{LP 152.3}[8]
§18 Paul was free to mention how and by whom he had been informed of the divisions in the church: “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.” Though Paul was an inspired apostle, the Lord did not reveal to him at all times just the condition of his people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before?him, and from the light which he had previously received, he was prepared to judge of the character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast aside his message as only a common letter. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop, he might know how to treat them. He was set for the defense of the church; he was to watch for souls as one who must render account to God; and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written as much under the inspiration of the Spirit of God as were any of his epistles.?{LP 152.3}[8]
§19 保罗没有提到那些想要破坏他劳动成果的假教师。因为教会中还存在着黑暗和分争，所以他机智地隐忍不提这样的话，以免触犯他们，使一些人因而完全离弃真理。但他叫哥林多信徒注意他在他们中间的工作。“我照上帝所给我的恩，好像一个聪明的工头，立好了根基，有别人在上面建造；只是各人要谨慎怎样在上面建造。因为那已经立好的根基就是耶稣基督”（林前3：10，11）。{LP 153.1}[9]
§20 The apostle made no mention of the false teachers who were seeking to destroy the fruit of his labor. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. But he called the attention of the Corinthians to his own work among them, saying: “According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.”?{LP 153.1}[9]
§21 这位信仰的卫士保罗毫不犹疑地宣布了自己工作的性质。他说自己好像一个聪明的工头，立好了根基，有别人在上面建造。但他并没有因此抬高自己。他说：“因为我们是与上帝同工的。”他声明自己并没有智慧，唯有上帝的能力配合他的努力，才能使他以上帝所悦纳的方式传扬真理。保罗作为基督的同工，勤劳地从圣经和基督的作为中吸取属灵的知识，带给一切敞开心门接受证据的人。他与最伟大的教师基督联合，所以能传达神圣智慧的教训，应付各阶层之人的需要，而且这些教训能适合一切的时代，一切的地方，一切的环境。他这样做，并没有荣耀自己，而是显明自己是上帝手中卑微的器皿。{LP 153.2}[10]
§22 Paul, as a champion of the faith, did not hesitate to declare the character of his work. But he did not thereby exalt himself when he asserted that he was a wise master-builder, who had laid the foundation for another to build upon. He stated,?“For we are laborers together with God.” He claimed no wisdom of his own; but divine power, uniting with his human efforts, had enabled him to present the truth in a manner pleasing to God. He was a co-laborer with Christ, a diligent worker in bringing spiritual knowledge from the word of God and the works of Christ, to all whose hearts were open to evidence. United with Christ, who was the greatest of all teachers, Paul had been enabled to communicate lessons of divine wisdom, which met the necessities of all classes and conditions of men, and which were to apply to all times, all places, and all people. In so doing, the apostle took no glory to himself, as a humble instrument in the hands of God.?{LP 153.2}[10]
§23 上帝赐给保罗做一名聪明的建筑师的智慧，使他能为基督的教会奠定基础。圣经中常用建造圣殿的比喻来生动地说明建设基督真教会的过程。撒迦利亚说基督就是那将要建造上帝圣殿的“苗裔”。他也提到外邦人必要来协助这工作。“远方的人也要来建造耶和华的殿”(亚6：12，15)。{LP 154.1}[11]
§24 The Lord gave Paul the wisdom of a skillful architect, that he might lay the foundation of the church of Christ. This figure of the erection of a temple is frequently repeated in the Scriptures, as forcibly illustrating the building up of the true Christian church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He also refers to the Gentiles as helping in this work: “And they that are far off shall come and build in the temple of the Lord.”?{LP 154.1}[11]
§25 保罗曾在外邦的“采石场”工作，凿取宝贵的石头放在那根基上，就是耶稣基督。藉着与那活石接触，他们自己也成为活石。保罗在《以弗所书》中写道：“这样，你们不再作外人和客旅，是与圣徒同国，是上帝家里的人了；并且被建造在使徒和先知的根基上，有基督耶稣自己为房角石，各房靠祂联络得合式，渐渐成为主的圣殿。你们也靠祂同被建造，成为上帝藉着圣灵居住的所在”(弗2：19-22)。{LP 154.2}[12]
§26 Paul had now been working in the Gentile quarry, to bring out valuable stones to lay upon the foundation, which was Jesus Christ, that by coming in contact with that living stone, they might also become living stones. In writing to the Ephesians, he says: “Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of?the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God.”?{LP 154.2}[12]
§27 在《哥林多前书》中，他进一步写到：“若有人用金、银、宝石、草木、禾秸在这根基上建造，各人的工程必然显露，因为那日子要将它表明出来”（林前3：12，13）。有些传道人藉着他们的劳苦，开采出最宝贵的材料，就是金、银、宝石，这些东西代表他们找来投入圣工之人的真正的道德价值。而虚假的材料，镀上金冒充真品——就是属肉体的心，不圣洁的性情，用表面上的义掩饰起来——也许会瞒过人的肉眼，但上帝的日子必要试验这种材料。{LP 155.1}[13]
§28 In his letter to the Corinthians, he writes, further: “If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest; for the day shall declare it.” Some ministers, through their labors, furnish the most precious material, gold, silver, and precious stones, which represent true moral worth in those gained to the cause by them. The false material, gilded to imitate the true,—that is, a carnal mind, and unsanctified character, glossed over with seeming righteousness,—may not be readily detected by mortal eye; but the day of God will test the material.?{LP 155.1}[13]
§29 宝石代表最完美的基督徒。他们靠着上帝的恩典，藉着多多祷告和忍耐经历了种种痛苦，从而得到提炼琢磨。他们的顺从和爱心像他们伟大的“榜样”。他们的生活因舍已而显得美丽高尚。在火烧的日子，他们将经得起考验，因为他们是活石。“得胜的，我要叫他在我上帝殿中作柱子，他也必不再从那里出去”(启3：12)。{LP 155.2}[14]
§30 The precious stones represent the most perfect Christians, who have been refined and polished by the grace of God, and by affliction which they have endured with much prayer and patience. Their obedience and love resemble those of the great Pattern. Their lives are beautified and ennobled by self-sacrifice. They will endure the test of the burning day, for they are living stones. “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.”?{LP 155.2}[14]
§31 许多人靠着属世的智慧，凭着自己的努力，要成为光滑的石头，可是他们成不了活石，因为他们不是建造在真正的根基之上。上帝的大日必要显露出他们事实上只不过是草木、禾秸。亚底米的大庙被摧毁了；她的富丽堂皇，最后也消失了。那些喊叫“大哉！以弗所人的亚底米啊！”的人，连同他们的女神，并安放神像的庙一同灭亡了。他们的宗教被人所遗忘，好像是一个毫无根据的传说似的。那个庙宇是建造在虚假的根基上，经过考验，就显得毫无价值。但保罗从以弗所所开采的石头却是又宝贵又经久的。{LP 155.3}[15]
§32 From worldly policy, many endeavor, by their own efforts, to become as polished stones; but they cannot be living stones, because they are not built upon the true foundation. The day of God will reveal that they are, in reality, only wood, hay, and stubble. The great temple of?Diana was ruined; her magnificence utterly perished; those who shouted, “Great is Diana of the Ephesians!” perished with their goddess and the temple which enshrined her. Their religion is forgotten, or seems like an idle tale. That temple was built upon a false foundation, and when tried, it was found to be worthless. But the stones that Paul quarried out from Ephesus were found to be precious and enduring.?{LP 155.3}[15]
§33 保罗把自己建造在真根基之上。他把每一块石头，不论是大是小，是光滑的还是粗糙的，是普通的还是贵重的，都建筑在活的根基耶稣基督上，上帝教会的殿就是这样渐渐建起来了。使徒说：“岂不知你们是上帝的殿，上帝的灵住在你们里头吗?若有人毁坏这殿，上帝必要毁坏那人；因为上帝的殿是圣的，这殿就是你们”（林千：16，17）。{LP 156.1}[16]
§34 Paul laid himself upon the true foundation, and brought every stone, whether large or small, polished or unhewn, common or precious, to be connected with the living foundation-stone, Christ Jesus. Thus slowly ascended the temple of the church of God. The apostle says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”?{LP 156.1}[16]
§35 保罗曾在异象中得见上帝的圣城及其根基。他把真正悔改信主的人比作金、银、宝石。但犹太人为保罗工作设置了重重困难。他们一贯声称自己是亚伯拉罕唯一的真子孙，是建造上帝圣殿的唯一合法的石料。当外邦人接受了福音，被带到真根基上时，犹太人就抱怨这种材料。他们就是这样阻碍上帝的工作，但使徒仍然毫无畏惧地继续工作。{LP 156.2}[17]
§36 Paul had, in vision, a view of the city of God, with its foundations; and he represents the true Christian converts to be gold, silver, and precious stones. But the Jews made the work of Paul exceedingly difficult. They were continually claiming to be the only true children of Abraham, and therefore the only legitimate building-stones for God’s house; and when the Gentiles accepted the gospel, and were brought to the true foundation, the Jews murmured about this material. Thus they hindered the work of God; nevertheless, the apostle unflinchingly continued his labors.?{LP 156.2}[17]
§37 保罗和他的同工都是熟练的建筑师，因为他们已向基督及其作为中学习过。他们不仅要建造，也要拆毁。他们必须应付那些在虚假基础上建造之人的顽固，偏见和仇恨。许多参加建设教会的人可以比作尼希米时代修造城墙的人。圣经论到这些人说：“修造城墙的，扛抬材料的，都一手作工一手拿兵器”(尼4：17)。{LP 156.3}[18]
§38 Paul and his fellow-workmen were skillful architects, because they had learned from Christ and his works. They had not only to build, but?to tear down. They had to contend with the bigotry, prejudice, and violence of men who had built upon a false foundation. Through the power of God, the apostles became mighty in pulling down these strongholds of the enemy. Many who wrought as builders of the temple of Christ’s church could be likened to the builders of the wall in Nehemiah’s day: “They which builded on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other held a weapon.”?{LP 156.3}[18]
§39 高尚的建筑工人一个一个地在岗位上倒在敌人的手下，先是司提反被砍死，后来雅各被刀杀，保罗被斩首，彼得被钉十字架，约翰被流放。然而圣殿的石头一块又一块砌上去了。教会在恐怖的逼迫之中依然发展，有新的工人起来代替那些倒下的人。{LP 157.1}[19]
§40 One after another of the noble builders fell at his work by the hand of the enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. And yet stone after stone was added to the building, the church increased in the midst of the terrible persecutions that afflicted her, and new workers on the wall took the place of the fallen.?{LP 157.1}[19]
§41 这些忠心的建筑工人勤劳地寻找宝贵的材料建造在活的根基之上。保罗努力使自己的心和品格与上帝的律法和谐一致，然后热切地设法使信徒身上也产生这种效果。他劝提摩太“要谨慎自己和自己的教训”(提前4：16)。每一个圣经真理的教师都有责任在自己的生活中表现活泼的基督徒美德，心地纯洁，谈吐圣洁，行事为善。{LP 157.2}[20]
§42 These faithful builders sought diligently to bring precious material to the living foundation. Paul labored to have his own heart and character in harmony with the law of God, and then earnestly sought to bring about the same result with his converts. He exhorted Timothy, “Take heed unto thyself, and unto the doctrine.” This is the duty of every teacher of Bible truth,—to illustrate in his own life the active Christian virtues, to be pure in heart, given to holy conversation, to be good, and to do good.?{LP 157.2}[20]
§43 上帝不会接纳最杰出的才华和最能干的服务，除非把它放在活的基石之上，与其相连。只有这样，人的才华才获得价值，可以为上帝服务。我们可以回顾过去的各世纪，并看见那些活石在谬道和迷信的黑暗中闪烁发光。这些珍贵的宝石将要在永恒的年月中发出明亮的光辉。各世代的义人虽然死了，但他们通过自己的言行见证上帝的真理。基督殉道者们的名字将在天使中间流芳万世。当赐生命的主把他们从坟墓中召唤出来的时候，有光荣的报赏等待着他们。{LP 157.3}[21]
§44 God will not accept the most brilliant talent or the most able service, unless it is laid upon the living foundation stone, and connected with it; for this alone gives true value to ability, and?makes the labor a living service to God. We may look back through centuries, and see the living stones gleaming like jets of light through the darkness of error and superstition. These precious jewels will shine with continually increasing luster throughout eternity. Although dead, the righteous of all ages testify, by the record of their words and deeds, to the truth of God. The names of the martyrs for Christ’s sake are immortalized among the angels in Heaven; and a bright reward awaits them when the Lifegiver shall call them from their graves.?{LP 157.3}[21]
§45 这些明亮的石头所发出来的熠熠光芒，增进了基督之殿的荣美，却让世人非常难受。因为其光辉在周围的黑暗之中显明了义和罪的强烈对照，以及真理的黄金和谬论遗传渣滓的分别。凡不肯顺从真理的人也不愿意别人顺服它，因为忠心之人的行为对于不信和不顺从的人乃是一种不断的谴责。{LP 158.1}[22]
§46 The flashing light of these polished stones, set for beauty in Christ’s temple, has ever been exceedingly annoying to the world; for their brightness in the midst of surrounding darkness shows the strong contrast between righteousness and sin,—the gold of truth and the dross of error and tradition. Those who refuse to obey the truth themselves are unwilling that others should obey it; for the course of the faithful is a continual reproof to the unbelieving and disobedient.?{LP 158.1}[22]
§47 基督自己就是上帝之殿的根基和最大荣耀，是那些“在道理上跌倒”之人的“跌人的磐石”。这块主要的基石“固然是被人所弃的，却是被上帝的拣选所宝贵的”。它虽然被犹太的建筑工人所丢弃，却成了房角石。基督被杀害了，可是建筑的工作并没有停止，在天上祂受到尊崇，在地上祂被忠心的人尊为真正的基石。{LP 158.2}[23]
§48 Christ himself, the foundation and the crowning glory of God’s temple, became “a rock of offense to them that stumble at the word.” Yet that chief foundation stone, “disallowed indeed of men,” was “chosen of God and precious.” Though rejected by the Jewish builders, it became the head of the corner. Christ was put to death; but the work of building did not cease. He was honored in Heaven and by the faithful on earth as the true foundation.?{LP 158.2}[23]
§49 基督的仆人在工作上时常受到败坏教会的错谬所阻碍。属肉体的心总是设法歪曲上帝的话来原谅自己的愚昧和迷信。许多表面上热心建造基督教会之殿的人，实际上把作为准则的上帝永无错谬的话撇在一边。带到根基上的每一块石头都要经过这话的考验。漫不经心的工人就这样把草木、禾秸当作宝贵的材料堆在基石之上。{LP 158.3}[24]
§50 The servants of Christ have ever been greatly hindered in their labors by the errors which have from time to time corrupted the church. Carnal minds wrest the word of God to make it pander?to their follies and superstitions. That unerring word, the rule by which every stone brought to the foundation must be tested, has been virtually set aside by many who appeared to be zealous builders on the temple of Christ’s church. Thus wood, hay, and stubble have been laid upon the foundation stone by heedless workmen as precious acquisitions.?{LP 158.3}[24]
§51 当帝王、教皇和祭司们想用亵渎的偶像崇拜和对忠心的门徒的迫害毁坏上帝的殿时，上帝的圣目一刻也没有离开过祂的建筑和工人，忠心的工人冒着监禁，酷刑和火焰的威胁继续工作，于是那座又壮丽又匀称的圣殿兴建起来了。有时作工的人几乎被那环绕着他们的迷信的云雾所蒙蔽，有时几乎被敌人的威力所压倒。但他们像尼希米及其同工一样，仍然推进圣工。他们说，天上的上帝活着并掌管一切，祂必使祂自己的工作成功。我们作祂的仆人的要起来建造。{LP 159.1}[25]
§52 When emperors, kings, popes, and priests sought to defile and destroy this temple of God with sacrilegious idolatry and persecution of the faithful, God’s eye never for a moment left his building and his workmen. In the face of gaping prisons, torture, and flames, the work grew under the hands of faithful men; the structure arose, beautiful and symmetrical. The workmen were at times almost blinded by the mists of superstition that settled dense and dark around them, and they were beaten back by the violence of their opponents; yet, like Nehemiah and his co-laborers, they still urged forward the work. Their language was, The God of Heaven liveth and reigneth; he will prosper his own work. Therefore we, his servants, will arise and build.?{LP 159.1}[25]
§53 保罗所讲在基石上兴建圣殿的比喻代表上帝仆人的工作直到末时。使徒用鼓励和警告的话对所有为上帝而建造的人说：“人在那根基上所建造的工程若存得住，他就要得赏赐。人的工程若被烧了，他就要受亏损，自己却要得救；虽然得救乃像从火里经过一样”（林前3：14，15）。一个基督徒教师若能忠心传讲真理之道，带领信徒在心灵和生活上追求，就是把宝贵的材料建造在根基上，他也要在上帝的国里被尊为一个智慧的建筑者。凡疏忽教导纯洁真理的人，他所引领的信徒将不会有纯洁的心灵和生活。他所带来的材料将经不起考验。那些花了一生最宝贵的光阴教导错谬的人，也许因悔改相信而最后得救，但他们的工作却是失败的。他们的生活没有结出本来可以结出的善果。一些本来可以得救的人却灭亡了，因为没有人忠实地将真理告诉他们。使徒说：“各人要谨慎怎样在上面建造。”{LP 159.2}[26]
§54 The figure which Paul uses of the temple erected on the foundation stone is to represent the work of God’s servants to the end of time. To all who are building for God, the apostle addresses words of encouragement and warning: “If any man’s work abide, which he have built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire.” The Christian teacher who faithfully presents the word of truth, leading his converts to?holiness of heart and life, is bringing precious material to the foundation; and in the kingdom of God he will be honored as a wise builder. He who neglects to teach the truth in its purity, will gather converts who are not holy in heart and life. He is bringing material that will not stand the test. In the day of God he will suffer loss. Though it is possible that those who have spent the best of life in teaching error may, by repentance and faith, be saved at last, yet their work is lost. Their life has failed of the good results that might have been secured. Souls have gone down to ruin, who, by a faithful presentation of the truth, might have been saved. Says the apostle, “Let every man take heed how he buildeth.”?{LP 159.2}[26]
§55 保罗写信给哥林多信徒说：“我虽是自由的，无人辖管；然而我甘心作了众人的仆人，为要多得人”（林前9：19）。保罗希望哥林多的弟兄看出他们自身自私的野心和偏执的精神。所以他就向他们提出自己的行为方式，使他们能通过对比看出自己的不对。他曾为各国各族的人作工，设身处地与他们接触。他避免突出他与他们之间的差异，尽力撇开个人的感情，消除对方的偏见。{LP 160.1}[27]
§56 Paul writes to the Corinthians: “Though I be free from all men, yet have I made myself servant unto all, that I might gain the more.” The apostle desired that his Corinthian brethren might be led to see the selfish ambition and intolerance which they had cherished. Hence he presents before them his own course of action, that they may by contrast perceive the sinfulness of their conduct. He labored for men of every nation, tongue, and people, and sought to meet the varied classes on their own ground. He avoided making prominent the difference between himself and them. He strove to lay aside his personal feelings, and to bear with the prejudices of the persons for whom he was laboring.?{LP 160.1}[27]
§57 当他为不信的犹太人工作时，他并不马上传他们视为危险异端的道理，而是谈论他们所同意的东西。他从摩西和众先知讲起，一点一点逐步以经文对照经文，追溯预言的应验，显示弥赛亚要来的证据，以及祂来临的方式。然后他清楚地告诉他们祂来的目的，以及祂要来做什么，祂将受到什么样的待遇。{LP 160.2}[28]
§58 When working for the unconverted Jews, he did not at once begin to preach that which they regarded as dangerous heresy, but commenced with doctrines upon which they could agree.?Beginning with Moses and the prophets, he led them gradually from point to point, comparing scripture with scripture, tracing down the fulfillment of prophecy, showing the evidence that Messiah was to have come, and the manner of his coming. He then clearly presented before them the object of his coming, and what he was to have done upon earth, and how he was to have been received.?{LP 160.2}[28]
§59 他多次谈论了这些问题之后，就证明弥赛亚已经来了，然后他就传讲基督耶稣的纯朴福音。这就是保罗所提到的办法，说他是用巧计争取了他们。保罗就是这样努力减少偏见，引人归向真理。他没有直接对犹太人说仪文律法已经废除了。他曾提醒提摩太不要留下任何口实使他们拒绝他的工作。只要不违背他向外邦人的传道工作，他尽可能地遵守犹太人的律法和条例。他不愿意使犹太人误解他，也不愿意欺骗他们，但他为了真理的缘故撇开了自己个人的情感。{LP 161.1}[29]
§60 When he had given many discourses upon these subjects, he testified that the Messiah had indeed come, and then preached the simple gospel of Jesus Christ. This was the craft which Paul mentions, saying that he caught them with guile. He thus tried to allay prejudice, and win souls to the truth. He refrained from urging upon the Jews the fact that the ceremonial laws were no longer of any force. He cautioned Timothy to remove any occasion for them to reject his labors. He complied with their rules and ordinances as far as was consistent with his mission to the Gentiles. He would not mislead the Jews nor practice deception upon them; but he waived his personal feelings, for the truth’s sake.?{LP 161.1}[29]
§61 对于外邦人，他的工作方法就不同了。他清楚地告诉他们，犹太人的祭礼和仪式不再需要遵守，并向他们传讲基督并祂钉十字架。{LP 161.2}[30]
§62 With the Gentiles his manner of labor was different. He plainly informed them that the sacrificial offerings and ceremonies of the Jews were no longer to be observed, and preached to them Christ and him crucified.?{LP 161.2}[30]
§63 使徒在工作中遇到了一班声称道德律法随同仪文律法已废掉了的人。他捍卫十诫的律法，在众人面前高举它为人生的准则。他说所有的人都有最严肃的本分，遵守基督来使之为尊的道德律法。他教导说，只有基督才能救人脱离违背上帝律法的后果。只有悔改过去的罪孽，信靠基督的赎罪牺牲，过顺从的生活，人才有希望得蒙上帝的悦纳。{LP 161.3}[31]
§64 The apostle in his labors encountered a class who claimed that the moral law had been made void, with the precepts of the ceremonial system. He vindicated the law of ten commandments, and held it up before the people as a rule of life. He showed that all men are under the most solemn obligation to obey that law, which Christ?came to make honorable. He taught that Christ is the only one who can release men from the consequences of breaking the divine law; and that it is only by repentance for their past transgressions, faith in the atoning sacrifice of Christ, and a life of obedience, that men can hope to receive the favor of God.?{LP 161.3}[31]
§65 保罗没有藐视信心软弱，悟性迟钝之人所表现迟疑不安的神情。他没有显示自己超人的知识，蔑视他们的无知；而是尽可能地降到他们的水平，向他们表示真心的同情和仁爱，引导他们进入更高尚的见地。他说：“向什么样的人，我就作什么样的人，无论如何，总要救些人”（林前9：22）。凭着愉快耐心的仁慈和基督化的礼貌，他赢得了许多人的心，消除了他们的偏见，既教导他们真理又尽量不引起他们的反感。他所作的一切都是因为他爱人，希望把他们带到基督面前以致得救。{LP 162.1}[32]
§66 Paul did not make light of the conscientious scruples of those who were weak in faith or dull of comprehension. He did not display his superior knowledge, and show contempt for their ignorance; but he placed himself as nearly as possible on a level with them, manifesting for them true sympathy and love, and leading them to nobler and more elevated views. He says, “I am made all things to all men, that I might by all means save some.” By cheerful, patient kindness and Christian courtesy, he won the hearts of the people, quieted their prejudices, and endeavored to teach them the truth without exciting their combativeness. All this he did because he loved the souls of men, and desired to bring them to Christ that they might be saved.?{LP 162.1}[32]
§67 保罗为要使哥林多的弟兄认明他们应当如何在基督的圣工上表现坚毅克制，严格的节制和恒忍的热心，就想把这一点生动地印刻在他们心上。他把基督徒的奋斗与哥林多附近吸引大批观众的竞赛作比较。这个比喻是收信人所熟悉，所以会给他们留下生动的印象。在希腊人和罗马人中，常举行各种竞赛，一方面为了娱乐，一方面为培养青年人的体格和活力，以便参加今后的战争。在这些竞赛中，赛跑的历史最为悠久，而又最受人重视，要在规定的时间和地点隆重地举行。君王，臣宰和政治家都乐于参观，富贵的子弟时常参加，并且不辞任何辛劳和锻炼，以求争取冠军的荣誉。{LP 162.2}[33]
§68 Paul endeavored to impress upon the minds of his Corinthian brethren the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ. To illustrate the Christian warfare, he compared it with the games celebrated near Corinth, and always attended by vast multitudes of spectators. This illustration was calculated to make a vivid impression upon the minds of those whom he addressed, as it referred to that with which they were intimately acquainted. Various games were instituted among the Greeks and Romans for the purpose of amusement, and also with the design of?training young men to personal vigor and activity, and thus qualifying them for warfare. The foot-races were the most ancient and the most highly esteemed of these games. They were held at stated times and places with great pomp, and were patronized by kings, nobles, and statesmen. Persons of rank and wealth engaged in these exercises, and shrank from no effort or discipline necessary to obtain the honor won by the victors.?{LP 162.2}[33]
§69 赛跑的规则是严格的，而且不可有任何例外。凡希望参加竞赛的人必须先受严格的训练。食欲的放纵，或是任何其他足以减低体力智力的事，完全在禁止之例。一个人若想在这些体力和速度的竞争上有一点成功的希望，他的肌肉必须灵活结实，神经必须健康如常，每一举动必须坚定，每一脚步必须迅速，稳当；全部身体机能必须处在最佳状态。{LP 163.1}[34]
§70 The contest was governed by strict regulations, from which there was no appeal. Before the names of candidates could be entered upon the list as competitors for the prize, they were required to undergo a severe preparatory training. Every indulgence of appetite, or other gratification which could in the least affect their mental or physical vigor, was strictly forbidden. The muscles were kept strong and supple. Every nerve must be under control, every movement certain, every step swift and unswerving, and all the powers kept up to the highest mark, to give any hope of success in the grand trial of strength and speed.?{LP 163.1}[34]
§71 当各位选手出现在热切等待的观众面前时，就有人宣读他们的名字，并清楚说明赛跑的规则。奖品放在每个选手的眼前，随后他们都一齐出发。每一位选手都因观众的注意而格外兴奋，决心取胜。裁判员的座位设在终点附近，以便从头到尾密切注意全部比赛的过程，最后把奖赏颁给冠军。但如果一个人因违背规章而争先跑到终点，他就得不到奖赏。{LP 163.2}[35]
§72 As the contestants in the race made their appearance before the eager and waiting crowd, their names were heralded, and the rules of the race expressly stated. The prize was placed in full view before the competitors, and they all started together, the fixed attention of the spectators inspiring them with zeal and determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close, and award the prize to the victor. If a man came off victorious through taking any unlawful advantage, the prize was not awarded to him.?{LP 163.2}[35]
§73 参加这些比赛的人都冒了很大的危险。有时一个选手在即将取胜时忽然死在场上，虽然如此，人们为要争取胜利的光荣，并不以此为太贵重的代价。每当冠军达到终点时，全场观众掌声雷动，喝彩欢呼，四面的山谷回声响应。于是裁判员当着全体观众把胜利的标记授予冠军，就是一顶能坏的桂冠，还有一棕树枝拿在他的右手。冠军十分自豪地把桂冠戴在头上，全地都要尽情赞扬歌颂他，他们的父母也得到相当的荣誉，连他所在的城镇也要因为出了一个伟大的运动员而得到尊荣。{LP 164.1}[36]
§74 Great risks were run in these contests; it was not unusual for one of the contestants to drop dead as he was about to seize the prize in triumph. But this was not considered too great a risk to run for the sake of the honor awarded to the conqueror. As he reached the goal, shout after shout of applause from the vast multitude rent the air and wakened the echoes of the surrounding hills and mountains. The judge, in full view of the spectators, presented him with the emblems of victory, the perishable laurel crown, and a palm branch to carry in his right hand. This crown was worn by the victor with great pride. His praise was extravagantly heralded, and sung throughout the land. His parents received their share of honor, and even the city where he lived was held in high esteem for having produced so great an athlete.?{LP 164.1}[36]
§75 保罗拿这种竞赛来比作基督徒的奋斗：“岂不知在场上赛跑的都跑，但得奖赏的只有一人?你们也当这样跑，好叫你们得着奖赏。凡较力争胜的，诸事都有节制，他们不过是要得能坏的冠冕；我们却是要得不能坏的冠冕”（林前9：24，25）。{LP 164.2}[37]
§76 Paul presents these races as a striking figure of the Christian warfare: “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.”?{LP 164.2}[37]
§77 为了胜利地完成基督徒的奔跑路程，我们必须像参加希腊罗马竞赛的选手一样，操练刚毅，耐心和自制的品质。基督徒要像他们一样，不让观众的娱乐，奢华或享受吸引他们的注意力。他所有的习惯和感情都应受到最严格的锻炼。必须有一个受上帝圣言光照又被圣灵引导的理智来控制全部身心。一切障碍都必须排除在一边，不应有任何东西影响他奔跑。做到了这一点，他才能尽一切努力去争取胜利。{LP 164.3}[38]
§78 To run the Christian course in triumph, it is as necessary for us to exercise fortitude, patience, and self-denial, as it was for the contestants in the games and races of the Greeks and Romans. Like them the Christian must not allow his attention to be attracted by the spectators, nor diverted by amusements, luxuries, or love of ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of God’s word, and guided by his Spirit, must hold the reins of control. Every hindrance?must be laid aside; no weight must impede his course. And after this has been done, the utmost exertion is required in order to gain the victory.?{LP 164.3}[38]
§79 “他们不过是要得能坏的冠冕；我们却是要得不能坏的冠冕。”保罗拿容易凋残的桂冠同那在基督徒竞赛中，在属灵战争中胜利者所得的永久荣誉和不能朽坏的光荣冠冕作一对比。赛跑的时候，热忱不可以减退，脚步不可以动摇，否则会前功尽弃。赛跑选手为要保持速度起见，必须倾其全力来跑完最后的一程。照样基督徒在接近目标时，他也要比开始的时候表现更大的热忱和决心。{LP 165.1}[39]
§80 “Now they do it to obtain a corruptible crown; but we an incorruptible.” The chaplet of fading laurel is presented before us in the strongest contrast with the enduring honor and the crown of immortal glory which he will receive who runs with triumph the Christian race, and becomes a victor in the spiritual warfare. There must be no flagging of zeal, no wavering steps, or the effort will be lost. The last few strides of the contestants in the race were always made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, must press on with even more zeal and determination than at the first part of his course.?{LP 165.1}[39]
§81 保罗在说这个比喻时，讲到参加赛跑的选手为了取得成功必须进行的准备，就是体格的锻炼，饮食和一切事上的节制。他们为了获得一小笔地上荣誉的奖赏，尚且愿意坚持实行这些操练。这样看来，基督徒的奋斗既关系永恒的利益，他们岂不更应使自己的食欲和情欲服从理智和上帝的旨意么？运动员为了争取一项属世荣誉的能坏冠冕，尚且不辞任何艰苦，锻炼和克已，基督徒为了获得不朽的荣耀冠冕和可与上帝生命相比的永生，岂不更应该努力和忍受艰难吗? {LP 165.2}[40]
§82 Paul carries the illustration back to the preparation necessary to the success of the contestants in the race,—to the preliminary discipline, the careful and abstemious diet, the temperance in all things. These were unflinchingly practiced in order to win the small recompense of earthly honor. How much more important that the Christian, whose eternal interest is at stake, be trained to put appetite and passion under subjection to reason and the will of God. If men will voluntarily submit to hardships, privations, and self-denial to secure the perishable reward of worldly distinction, how much more should the Christian be willing to do and to suffer for the sake of obtaining the crown of glory that fadeth not away, and the life which runs parallel with the life of God.?{LP 165.2}[40]
§83 古代参加竞赛的人，就是在经过克已和严格锻炼之后，还不能确保胜利，奖赏只能赐给一个人。纵然有些人拼命努力去争取奖赏，但正当他们伸手去夺取那奖赏时，另一个人在顷刻之前已经把它抢去了。基督徒的奋斗却不是如此。凡符合条件的人到了最后都不至于失望。他们都可以得到奖赏，戴上那不朽的荣耀冠冕。{LP 165.3}[41]
§84 The competitors in the ancient games, after?they had submitted to self-denial and rigid discipline, were not even then sure of the victory. The prize could be awarded to but one. Some might put forth the utmost effort to obtain this crowning honor, but, as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. Such is not the case in the Christian warfare. Those who comply with the conditions are not to be disappointed at the end of the race. They all may gain the prize, and win and wear the crown of immortal glory.?{LP 165.3}[41]
§85 世界上成千上万的人都在观看这场人生的竞赛，就是基督徒的奋斗。宇宙的大君和无数的天使正以浓厚的兴趣观看那些参加基督徒竞赛的人所付出的努力。赐给每一个人的奖赏，必要相当于他在参加这场大赛时所表现坚毅和诚恳的程度。{LP 166.1}[42]
§86 Multitudes in the world are witnessing this game of life, the Christian warfare. The Monarch of the universe and myriads of heavenly angels are watching with intense interest the efforts of those who engage to run the Christian race. The reward given to every man will be in accordance with the persevering energy and faithful earnestness with which he has performed his part in the great contest.?{LP 166.1}[42]
§87 保罗为了赢得永生的奖赏而实行自制，并忍受艰苦和贫困。他藉着自己的榜样和教训，引导别人也来得同样的奖赏。他说：“所以我奔跑，不像无定向的；我斗拳，不像打空气的。我是攻克已身，叫身服我，恐怕我传福音给别人，自己反被弃绝了”（林前9：26，27）。保罗希望哥林多的弟兄们认识到因着自满而威胁着他们的危险。所以他谈论竞赛选手们为了培育健全，充满活力而有耐力的体格所必需的严格训练和节制。他把这种预备工作及其结果，与哥林多基督徒自我放纵的生活进行对比。有关他们永恒利益的事正处在危急关头，他们需要有最健全的体力和心智才能取得胜利。保罗向他们指出，到目前为止，他们的行为该受严厉的指责，甚至是对于属灵健康状况的忧虑和福音的荣誉也未能使他们遏制食欲和情欲。{LP 166.2}[43]
§88 Paul himself practiced self-denial and endured severe hardships and privations that he might win the prize of eternal life, and, by his example and teachings, lead others also to be gainers of the same reward. He says: “I therefore so run, 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.” The apostle desired to arouse his Corinthian brethren to see the danger that menaced them through self-gratification, he therefore dwelt on the rigid discipline and abstemiousness necessary to develop soundness, vigor, and endurance in the competitors in?the games. He drew a contrast between this preparation and its consequences, and the self-indulgent life of the Corinthian Christians, who had matters of eternal interest at stake, and needed the fullest strength of body and mind in order to come off victorious. He showed them that heretofore their course had been highly censurable; for not even anxiety for spiritual health and the honor of the gospel could induce them to deny the cravings of appetite and passion.?{LP 166.2}[43]
§89 为了放纵他们得不到满足的食欲，他们甚至去参加异教拜偶像的节目活动，因而威胁到这些刚从拜偶像悔改之人的信仰。保罗劝他们要牢牢控制出于自己动物本能的食欲和情欲。人的身体是上帝的杰作，像一个完美而调得很好的仪器，为了产生和谐的功能，必须保持在健全状态。他说，如果他不严格自守，努力克制自己，在凡事上有节制，他传福音给别人，自己倒会被弃绝了。{LP 167.1}[44]
§90 In the indulgence of depraved appetites they had even united with the heathen in their idolatrous festivals, thus endangering the faith of those newly converted from idolatry. Paul counsels them to firmly control their animal passions and appetites. The body, the master-piece of God’s workmanship, like a perfect and well-stringed instrument, must be kept in soundness, in order to produce harmonious action. He says that unless he should put in practice his own exhortations, by striving for the mastery over self, observing temperance in all things, he would, after preaching to others, himself becomes a castaway.?{LP 167.1}[44]
§91 保罗声称自己在基督徒的竞赛中不甘落后作无定向或无意义的奔跑。他也不像拳击手在赛前无目的的用空拳打空气进行练习。在实际比赛中，凡想得胜的人，必须用反复而准确的拳击打败对方，将之打倒在地，直到对方认输为止。使徒也是这样与撒但的试探和来自本性的罪恶倾向搏斗。{LP 167.2}[45]
§92 The apostle declares that he did not run in the Christian race uncertainly, that is, indifferently, willing to be left behind; neither did he fight as the pugilist practices prior to the fray, beating the air with empty blows, having no opponent. But as, when in actual conflict, he contends for the mastery, overcomes his antagonist by repeated and well-directed blows, beats him to the ground, and holds him there till he acknowledges himself conquered, so did the apostle fight against the temptations of Satan and the evil propensities of the carnal nature.?{LP 167.2}[45]
§93 保罗向弟兄们指出古以色列人的经验，以及他们的顺从所得的赏赐和他们的悖逆所受的刑罚。他提醒他们，上帝如何以神奇的方式带领希伯来人出离埃及，白天用云柱，夜间用火柱保护他们。上帝平安地引领他们走过红海，而埃及人在试图这样过去的时候却全被淹没了。上帝藉着这种作为承认以色列为祂的教会。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”（林前10：3，4）。希伯来人在他们的全部行程中都有基督为他们的领袖，那被打击的磐石预表基督。祂将要因罪人的罪而受伤，使救恩的泉水可以流给众人。{LP 168.1}[46]
§94 Paul refers his brethren to the experience of ancient Israel, to the blessings which rewarded their obedience, and the judgments which followed their transgressions. He reminds them of the fact that the Hebrews were led in a miraculous manner from Egypt, under the protection of the shadowy cloud by day and the pillar of fire by night. He recounts how the whole company were thus safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. God in these acts acknowledged all 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 men’s transgressions, that the stream of salvation might flow to them.?{LP 168.1}[46]
§95 上帝虽然向希伯来人显示那么大的恩典，但因他们恋慕埃及的奢侈生活，又因他们的罪恶和叛逆，上帝的刑罚就降在他们身上。保罗嘱咐弟兄们注意这个教训。“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” （林前10：6）。{LP 168.2}[47]
§96 Notwithstanding the favor which God manifested to the Hebrews, yet because of their wicked lust for the luxuries which they had left in Egypt,—because of their sins and rebellion,—the judgments of God came upon them. The apostle enjoins upon his brethren the lesson to be learned: “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.”?{LP 168.2}[47]
§97 保罗接着对拜偶像，淫荡和傲慢的罪发出最严肃的警告。这些罪曾使这么多以色列人倒毙在旷野里。他引用旧约的历史说明贪图安逸的宴乐的心曾为罪恶预备道路，以致招惹上帝明显的报应。当他们在西奈山聆听上帝颁布律法的时候，曾一时非常敬畏上帝，但及至他们坐下吃喝，起来玩耍的时候，就失去了敬畏上帝的心。他们制作了一个金牛犊来代表上帝，举行宗教仪式敬拜它。后来他们在吃了一次敬拜巴力毗珥的盛筵之后，许多希伯来人就因淫乱而跌倒了。上帝的忿怒因而发作。根据上帝通过摩西所发的命令，有二万三千人死于刀下。{LP 168.3}[48]
§98 Paul continues, giving the most solemn warnings against the sins of idolatry, licentiousness, and presumption, which caused so many of the Israelites to fall in the wilderness. He cites examples from sacred history to show how love of ease and pleasure prepared the way for those sins which 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 righteous fear of God which they had felt a short time before as they listened to the law from Sinai. They made them a golden calf to represent God, and worshiped it in a festive religious gathering. Again, it was after enjoying a luxurious feast connected with the worship of Baal-peor that many of the Hebrews fell through licentiousness, and the anger of God was manifested toward them, and twenty-three thousand were slain by the sword at the command of God through Moses.?{LP 168.3}[48]
§99 使徒告诫哥林多信徒：“自己以为站得稳的，须要谨慎，免得跌倒” （林前10：12）。如果他们变为骄傲自大，疏忽儆醒祈祷，他们就必犯最严重的罪，使上帝的忿怒落在他们身上。但保罗不愿他们灰心丧志。他向他们保证说，不论他们遇见什么试探和危险，“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”（林前10：13）。{LP 169.1}[49]
§100 The apostle adjures the Corinthians, “Let him that thinketh he standeth, take heed lest he fall.” Should they become boastful and self-confident, and neglect to watch and pray, they would fall into grievous sin, and call down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. Whatever might be their temptations or their dangers, he assures them, “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptations also make a way to escape, that ye may be able to bear it.”?{LP 169.1}[49]
§101 保罗劝他的弟兄们要常省察自己的言行对别人有什么影响；并劝他们不可作任何看上去是赞助邪教或触犯那些信心软弱之人的事，即使这些事本身是无罪的。“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” （林前10：31，32）。{LP 169.2}[50]
§102 Paul enjoins upon his brethren to inquire what influence their words and works will have upon others, and to do nothing, however innocent in itself, that would seem to sanction idolatry, or that would 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.”?{LP 169.2}[50]
§103 保罗警告哥林多教会的话是适合于各时代的，而且特别适用于我们的时代。他之所谓邪教，不仅是指跪拜偶像，而也指自私自利，贪图安逸，以及放纵食欲和情欲。所有这一切都算是拜偶像。一个人仅仅说自己相信基督，夸耀自己认识真理，并不就此使他成为一个基督徒。一个仅仅设法满足人们声色和口腹之欲，或容许自我放纵的宗教，不是基督的宗教。这种宗教与世俗的精神和谐，却与圣经的教训相违。自命为基督教会信徒，在节日活动和娱乐场所效仿世俗的习惯，参加世界的宴乐，实际上就是与上帝的仇敌联合。{LP 169.3}[51]
§104 The apostle’s words of warning to the Corinthian church are applicable to all time, and are?specially adapted to the wants of our day. By idolatry he did not alone mean the worship of idols, but also selfishness, love of ease, the gratification of appetite and passion. All these come under the head of idolatry. A mere profession of faith in Christ, and a boastful knowledge of the truth, does not constitute a Christian. A religion which seeks only to gratify the eye, the ear, and the taste, or which permits any hurtful self-indulgence, is not the religion of Christ. It is in harmony with the spirit of the world, and is opposed to the teachings of the Holy Scriptures. Festivals and scenes of amusement, in which professed members of the Christian church imitate the customs and enjoy the pleasures of the world, constitute a virtual union with the enemies of God.?{LP 169.3}[51]
§105 哥林多信徒远远偏离了纯朴的信仰和教会的和谐。他们继续聚会礼拜，但他们的心却彼此隔阂。他们曲解了圣餐的真正意义，在很大程度上模仿异教的宴会。他们聚集纪念基督受苦和受死，却把这个礼节变成宴乐和自私享受的机会。{LP 170.1}[52]
§106 The Corinthians were departing widely from the simplicity of the faith and the harmony of the church. They continued to assemble for worship, but with hearts that were estranged from one another. They had perverted the true meaning of the Lord’s supper, patterning in a great degree after idolatrous feasts. They came together to celebrate the sufferings and death of Christ, but turned the occasion into a period of feasting and selfish enjoyment.?{LP 170.1}[52]
§107 在举行圣餐以前，他们习惯先行聚餐。自称信主的家庭把食物带到聚会的地点，不等别人准备好就擅自吃了。主的圣餐礼在有钱的人成了一次滥食的筵席，而贫穷的人则因自己食物与富足弟兄的丰盛佳肴相比显得贫乏而感到羞愧。{LP 170.2}[53]
§108 It had become customary, before partaking of the communion, to unite in a social meal. Families professing the faith brought their own food to the place of meeting, and ate it without courteously waiting for the others to be ready. The holy institution of the Lord’s supper was, for the wealthy, turned into a gluttonous feast; while the poor were made to blush when their meager fare was brought in contrast with the costly viands of their rich brethren.?{LP 170.2}[53]
§109 保罗斥责哥林多教会把上帝的殿变为宴乐的场所，像一群拜偶像的人一样。“你们要吃喝，难道没有家吗?还是藐视上帝的教会，叫那没有的羞愧呢” （林前11：22）？希腊人公共的宗教宴会就是这样举行的。基督徒听从了假教师的劝导仿效希腊人的样式。这些教师先是对他们说，参加异教的宴会并没有错，然后把这些做法引进基督的教会中。{LP 171.1}[54]
§110 Paul rebukes the Corinthians for making the house of God a place of feasting and revelry, like a company of idolaters: “What! have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?” The public religious feasts of the Greeks had been conducted in this way, and it was by following the counsels of false teachers that the Christians had been led to imitate their example. These teachers had begun by assuring them that it was not wrong to attend idolatrous feasts, and had finally introduced similar practices into the Christian church.?{LP 171.1}[54]
§111 保罗讲述了圣餐的秩序和目的，然后警告弟兄们不可曲解这个圣礼的意义：“你们每逢吃这饼，喝这杯，是表明主的死，直等到祂来。所以，无论何人，不按理吃主的饼，喝主的杯，就是干犯主的身、主的血了。……因为人吃喝，若不分辨是主的身体，就是吃喝自己的罪了” （林前11：26-29）。{LP 171.2}[55]
§112 Paul proceeded to give the order and object of the Lord’s supper, and then warned his brethren against perverting this sacred ordinance: “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.... He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”?{LP 171.2}[55]
§113 使徒就这样以最确切有力的方法，设法纠正那流行在哥林多教会错谬之危险的观念与作风。他讲话率直，句句出于爱他们的心。藉着他的警告和责备，那从上帝宝座面前射下来的光辉照耀着他们，显明那些败坏他们生活和品格的隐密的罪。他们将要有怎样的反应呢? {LP 171.3}[56]
§114 The apostle thus sought, in the most decided and impressive manner, to correct the false and dangerous ideas and practices which 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 and characters. Yet how would it be received??{LP 171.3}[56]
§115 在写信的时候，保罗曾坚定地抑制自己的感情；但书信发出以后，他却深为不安。他担心会给他所希望帮助的人一个过分的打击，极不愿与他们有更大的隔阂，有时甚至巴不得能收回自己所讲过的话。他恐惧战兢地等着要知道他们如何看待他的信息。{LP 171.4}[57]
§116 While writing to the Corinthians, Paul had firmly controlled his feelings; but when the letter had been dispatched, a reaction came. He feared?lest he should wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation, and sometimes longed to recall his words. With trembling anxiety he waited to receive some tidings as to the reception of his message.?{LP 171.4}[57]
§117 凡和保罗一样关怀他们所爱的教会或传道机关，并自觉负有责任的人，最能体会保罗这时苦闷的自责的心情。那些在今日为上帝担负工作责任的仆人，多少可以明白这伟大使徒所必须经历的劳苦，斗争和操心。保罗常因教内的分裂状态而担忧，常被他所希望得到同情和支持的人所出卖，常看到那些隐藏罪恶的教会所面临的危险，而不得不对于罪恶进行严正，率直的责备，同时还要害怕，唯恐自己所采用的手段过于激烈——十字架忠心的战士在世上是得不到休息的。{LP 172.1}[58]
§118 Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusings. The servants of God who bear the burden of his work for this time, share 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 those to whom they look for sympathy and support, vividly impressed with the peril of churches that are harboring iniquity, compelled to bear a close, searching testimony in reproof of sin, and then weighed down with fear that they may have dealt with too great severity,—the faithful soldiers of the cross find no rest this side of Heaven.?{LP 172.1}[58]
已选中 0 条 （可复制或取消）