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哥林多前书生命读经 · 第1篇

引言（一）

INTRODUCTION (1)
1读经：哥林多前书一章一至九节。圣经各卷书的排列实在是出于主的主宰。比方说，启示录不是头一卷书，创世记不是末一卷书。这一个例子就证明，圣经各卷书的排列是照著神的主宰。
1Scripture Reading: 1 Cor. 1:1-9 The arrangement of the books of the Bible is truly sovereign of the Lord. For example, Revelation is not the first book, and Genesis is not the last. Even this one example proves that the arrangement of the books of the Bible is according to God’s sovereignty
2在新约中，四福音提供主耶稣生平的记载，也给我们看见祂如何藉著钉十字架成功了救赎。我们也从四福音得知基督的复活和升天。在使徒行传里，有主在诸天界并在复活里，藉著祂的身体在地上的行动。在这卷书里，不仅有使徒和门徒的行传，也有复活并升天之基督的行传。在使徒行传之后有新约第一封书信─罗马书。罗马书给我们基督徒生活与召会生活完满而完整的轮廓。罗马书里不仅有关于基督徒生活与召会生活的教训，也有原则。紧接罗马书，有哥林多前书。哥林多前书给我们基督徒生活、召会生活、和身体生活的例证。这几种生活在哥林多前书里都有完满的说明。可是，没有多少基督教教师晓得，罗马书中所启示的轮廓，在哥林多前书里得著完全的例证。我再说，在罗马书里，有基督徒生活和召会生活的轮廓，而在哥林多前书里，有基督生活、召会生活、和身体生活的例证。
2In the New Testament the four Gospels provide a record of the life of the Lord Jesus and show how He accomplished redemption through His crucifixion. From the Gospels we also know of Christ’s resurrection and ascension. In the book of Acts we have the Lord’s move in the heavenlies and in resurrection through His Body on earth. In this book we have not only the acts of the apostles and disciples, but also the acts of the resurrected and ascended Christ. After the book of Acts, we have the first of the New Testament Epistles—Romans. The book of Romans gives us a full and complete sketch of both the Christian life and the church life. In Romans we have not only the teachings concerning the Christian life and the church life, but also the principles. Immediately after Romans we have 1 Corinthians. First Corinthians gives us an illustration of the Christian life, the church life, and the Body life. Each of these lives is fully illustrated in 1 Corinthians. However, not many Christian teachers realize that what is revealed in Romans in the way of a sketch is fully illustrated in 1 Corinthians. To repeat, in Romans we have the sketch of the Christian life and the church life, whereas in 1 Corinthians we have an illustration of the Christian life, the church life, and the Body life
3弟兄会中间的教师，和五旬节或灵恩运动里的人，写了好些关于哥林多前书的书籍。有些弟兄会的教师说过，使徒写哥林多前书，是要解决召会中许多严重的难处。那些有灵恩背景的人可能1强调哥林多前书里所谓的恩赐，特别是说方言和医病。然而，哥林多前书主要不是说到召会的难处，也不是说到属灵的恩赐或神迹。请记住一个事实：这卷书乃是给我们基督徒生活、召会生活、和身体生活的例证。
3A number of books on 1 Corinthians have been written by teachers among the Brethren and also by those in the Pentecostal or charismatic movement. Some of the Brethren teachers have said that 1 Corinthians was written to solve a number of serious problems in the church. Those from a Pentecostal or charismatic background may emphasize the so - called gifts in Corinthians, especially tongues-speaking and healing. However, the book of 1 Corinthians is not mainly concerned with problems in the church or with spiritual gifts or miracles. Please be impressed with the fact that this book gives us an illustration of the Christian life, church life, and Body life.
4读哥林多前书的人多半对哥林多召会有消极的印象。你喜欢这个召会么？你若是诚实的，就会承认你并不欣赏这个召会。许多年前，我不怎么在意哥林多召会，可是现在我宝爱这个地1方召会。哥林多前书对我来说，非常甜美、非常可享受。我喜欢这卷书，不是因为牠解决难处或是论到恩赐，乃是因为牠说明了基督徒生活、召会生活、以及身体生活。1有些人也许辩驳哥林多前书是我们基督徒生活例证的说法。他们可能问：『难道我们要跟随哥林多的基督徒么？我们要有这卷书里所描述的那种基督徒生活么？我们要跟随哥林多召会的榜样，过他们那种召会生活么？我们的身体生活应当像我们在哥林多召会所看见的那样么？哥林多召会甚么都是可怜的，那里的基督徒生活、召会生活和身体生活，都是可怜的。』然而，哥林多人在这些事上可怜不可怜，还是次要的。这里的点乃是，哥林多人的确说明了一般典型的基督徒生活、召会生活和身体生活。实际上，一般的基督徒生活正像哥林多人的那样；典型的召会生活和身体生活也是如此。想想你们自己的基督徒生活、召会生活和身体生活。你们的基督徒生活比哥林多人的好么？你们的召会生活和身体生活胜过他们的么？你们若是诚实，就会回答说，在这些事上你们并不比哥林多人好。
4Most readers of 1 Corinthians have a negative impression of the church in Corinth. Do you like this church? If you are truthful, you will admit that you do not appreciate this church. Many years ago, I did not care very much for the church in Corinth. But now I appreciate this local church. To me, the book of Corinthians is very sweet and enjoyable. I enjoy this book not because it solves problems or deals with gifts, but because it illustrates the Christian life, the church life, and the Body life. Some may argue with the assertion that Corinthians is an illustration of our Christian life. They may ask, “Are we supposed to follow the Christians in Corinth? Are we to have the kind of Christian life described in this book? Are we to follow the example of the church in Corinth and have the kind of church life they had? Should we have the Body life like what we see in Corinth? Everything in the church in Corinth was pitiful. The Christian life, the church life, and the Body life all were pitiful.” However, whether or not the Corinthians were pitiful in these matters is secondary. The point here is that in a very real sense the Corinthians illustrate the usual, or typical, Christian life, church life, and Body life. Actually, the usual Christian life is just like that of the Corinthians. The same is true of the typical church life and Body life. Consider your own Christian life, church life, and Body life. Is your Christian life better than that of the Corinthians? Is your church life and Body life superior to theirs? If you are honest, you will answer that you are not better than the Corinthians in these matters.
5每个地方召会都是哥林多。不要夸耀你所在地的召会，认为她是特别的，胜过在哥林多的召会。你们有信心说你们的基督徒生活比哥林多人的好，或是说你们的召会生活和身体生活胜过他们的么？不要以为你们的地方召会比在哥林多的召会好。在哥林多的召会生活就是各地召会的准确例证。你们对身体生活的经历如何？有些人也许很宝爱某地的身体生活，觉得那样的生活太好了。可是那里的身体生活比哥林多前书所说明的更好么？当然没有。在我们的细胞和组成里，我们都和哥林多信徒一样。用哥林多召会作为各地基督徒生活、召会生活、和身体生活完整的例证，这实在是照著神的智慧。
5Every local church is a Corinth. Do not boast of the church in your locality and think that it is special, superior to the church in Corinth. Do you have the confidence to say that your Christian life is better than that of the Corinthians, or that your church life and Body life are superior to theirs? Do not consider your local church better than the church in Corinth. The church life in Corinth is an accurate illustration of the church in every locality. What about your experience of the Body life? Some may appreciate the Body life in a certain place and feel that it is wonderful. But is the Body life there better than what is illustrated in the book of 1 Corinthians? Certainly not. In our fiber, in our makeup, we all are the same as the believers at Corinth. It was certainly according to the wisdom of God to use the church in Corinth as a complete illustration of the Christian life, church life, and Body life found in every locality.
6我们曾经指出，有些圣经教师，尤其1是弟兄会中间的教师，说哥林多前书对付召会中严重的难处。哥林多前书实际上的确论到许多难处。第一个难处就是分裂。保罗在一章十一至十二节说，『因为，我的弟兄们，革来氏家里的人曾对我题到你们的事，说你们中间有争竞。我是说，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。』哥林多圣徒中间怎样有分裂，今天众召会的信徒中间也照样有分裂。那一个地方召会没有分裂？你有把握说，你所在地的召会没有分裂么？我所说的分裂，不是指公会，乃是指哥林多人的那种分裂。他们说，『我是属保罗的，我是属亚波罗的。』有些弟兄说他们支持某一件事或是赞同某一个人；还有一些弟兄宣告，他们支持另一件事、赞同另一个人；这在地方召会中很普遍。这就是我所指的分裂。我们没有一个人敢说，在我们那里的地方召会中没有这种分裂。甚至一位弟兄和他妻子之间也常有分裂。他们是在基督里的弟兄姊妹，一同来到主的桌子前，分受同一个饼。可是，这位姊妹也许没有真正与她的夫丈是一。比方说，她也许用分裂的方式对他说话，或者在心里说他的不是，或者一言不发表示异议。这就是分裂。当然，我们没有一个人能说，在我们的召会生活或家庭生活中没有分裂。在这一点上，我们和哥林多召会一样。1我题起分裂这件事，不是要表明哥林多前书是一卷论到难处的书，乃是要强调一个事实：哥林多前书是一卷说明基督徒生活、召会生活、和身体生活的书。这卷书说到个别的基督徒，也说到召会和身体。因此，哥林多前书说明三类的属灵生活：个人的基督徒生活、团体的召会生活、以及生机的身体生活。我们读这卷书的时候，要有这样的观点，这是非常要紧的。这样，我们才会明白写哥林多前书，不是要解决难处，或强调恩赐，乃是要说明实际并真实的基督徒生活、召会生活和身体生活。
6We have pointed out that certain Bible teachers, especially those among the Brethren, say that Corinthians deals with serious problems in the church. The book of 1 Corinthians does in fact cover many problems. The first of these problems is the problem of division. In 1:11 and 12 Paul says, “For it was made clear to me concerning you, my brothers, by those of the household of Chloe, that there are strifes among you. Now I mean this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.” Just as there were divisions among the saints in Corinth, so there are divisions among believers in the churches today. What local church does not have any divisions? Do you have the assurance to say that there are no divisions in the church in your locality? By divisions I do not mean denominations; I mean the kind of divisions illustrated by the Corinthians, who said, “I am of Paul, and I of Apollos.” It is common in a local church for brothers to say that they are for a certain thing or a certain person and for others to declare that they are for something else or someone else. This is what I mean by division. None of us dares to say that in our local church there is not this kind of division. Often there is division even between a brother and his wife. As a brother and sister in Christ, they come together to the Lord’s table and partake of the one loaf. However, the sister may not be truly one with her husband. For example, she may speak to him in a divisive way, or inwardly find fault with him or disagree with him without saying anything. This is divisiveness. To be sure, none of us can say that there is no division in our church life or family life. In this we are the same as the church in Corinth. I mention this matter of division not to show that Corinthians is a book concerned with problems, but to emphasize the fact that it is a book illustrating the Christian life, the church life, and the Body life. This book is concerned with individual Christians, the church, and the Body. Hence, it illustrates three categories of spiritual life: the individual Christian life, the corporate church life, and the organic Body life. It is crucial that we have such a view when we read this book. Then we shall understand that it was written not to solve problems or to emphasize gifts, but to illustrate the practical and actual Christian life, church life, and Body life.
7哥林多前书的例证似乎是消极的；不错，是消极的，却是实际的。不但如此，在保罗的时代和今天，信徒与众召会中间的实际光景，都有许多消极的元素。要找出一个地方召会，那里的光景完全没有消极的元素，实在不容易。有些人也许想到行传二章、四章所描述的召会生活。但是，有甚么会比行传五章亚拿尼亚和撒非喇的事例更消极？在六章的埋怨，也指明有消极的光景存在。连主耶稣在地上与门徒同在的时候，也有许多消极的情形。门徒彼此争论谁为大。当然，哥林多前书不是新耶路撒冷的例证，乃是在今世基督徒生活、召会生活、和身体生活的例证。因著我们活在这个时代─召会时代中，我们就需要以哥林多前书为我们的例证。这卷书是我们所在地召会的写照。但愿我们都清楚看见，哥林多前书是我们自己的基督徒生活、召会生活、和身体生活的例证。一面，我们的召会生活由哥林多的召会生活来说明；另一面就我们个人的基督徒生活来说，我们和哥林多人一样。从这封书信我们知道，哥林多信徒是在魂里且以属肉体的方式行动。你难道从来没有在魂里？你从来没有照著肉体生活么？就在今天，你能说你没有一点时间在肉体里？如果我们诚实的回答这些问题，就会看见，在属灵上说，我们都是哥林多人。我们都是从一个范围来的，那里的人都是活在魂和肉体里面。但是赞美主，我们也和哥林多人一样，有时候活在灵里。1第二个要点是哥林多前书强调基督。保罗在二章二节说了很重的话：『因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。』保罗这里所说的，不是复活或升天的基督，也不是将各样恩赐赐给我们的基督，乃是钉十字架的基督，被治死的基督。保罗在这卷书中所强调的乃是被治死、钉十字架的基督。在这卷例证的书信里，中心在于基督，但首先不是在于在复活里作赐生命之灵的基督，乃是在于钉十字架的基督。如果我们看见哥林多前书是一卷例证的书，并看见此书强调钉十字架的基督，我们就豫备好来看这封书信的细节。
7It may seem that the illustrations in 1 Corinthians are negative. Yes, they are negative, but they are practical. Furthermore, the actual situation among the believers and in the churches, both at Paul’st i me and today, has many negative elements. It certainly is difficult to find any local church where the situation is entirely free from negative elements. Some may wonder about the church life described in Acts 2 and 4. But what could be more negative than the case of Ananias and Sapphira in Acts 5? The murmuring in chapter six also indicates that a negative situation existed. Even when the Lord Jesus was on earth with His disciples, there were many negative situations. The disciples strove among themselves concerning who was the greatest. Of course, 1 Corinthians is not an illustration of the New Jerusalem. Rather, it is an illustration of the Christian life, the church life, and the Body life in this age. Because we are living in this age, the church age, we need to take 1 Corinthians as our illustration. This book is a photograph of the church in our locality. May we all see clearly that 1 Corinthians is an illustration of our own Christian life, church life, and Body life. On the one hand, our church life is illustrated by that in Corinth; on the other hand, we are the same as the Corinthians concerning our individual Christian lives. We know from this Epistle that the believers in Corinth were in the soul and acted in a fleshly way. Have you never been in the soul? Have you never lived according to the flesh? In particular, can you say that today you have not spent any time in the flesh? If we answer these questions honestly, we shall see that, spiritually speaking, we all are Corinthians. We are all from a region where people live in the soul and in the flesh. But we praise the Lord that, also like the Corinthians, sometimes we live in the spirit. A second crucial point is that the book of Corinthians emphasizes Christ. In 2:2 Paul says a strong word: “For I determined not to know anything among you except Jesus Christ, and this One” Here Paul speaks not of the resurrected or ascended Christ, nor of the Christ who bestows all manner of gifts upon us, but of the crucified Christ, a Christ who was put to death. Paul’s emphasis in this book i son the Christ who was executed, crucified. In this book of illustration, the focus is on Christ, but not first on Christ as the life-giving Spirit in resurrection, but on Christ crucified. If we see that 1 Corinthians is a book of illustration and that it emphasizes the crucified Christ, we are prepared to consider this Epistle in detail.
8保罗在一章一至九节说到许多重要的点。在这几节经文里，首先有关于使徒的正确领会。然后有对召会和信徒、圣徒的清楚的观点。我们会看见，保罗接著说到一件事，我们可以称之为起初的恩赐。如果我们要了解哥林多前书，就必须知道甚么是起初的恩赐，甚么是发展的恩赐。我们在一章里，没有看见发展的恩赐，就是来自生命长大的恩赐，只看见起初的恩赐。九节非常重要，这里保罗说，『神是信实的，你们乃是为祂所召，进入了祂儿子我们主耶稣基督的交通。』在此保罗说到基督的交通，神已经呼召我1:1-9们进入基督的交通。因此，一章一至九节的重点乃是使徒、召会、圣徒、起初的恩赐、以及基督的交通。
8In 1:1-9 Paul covers a number of important points. In these verses we first have a proper realization concerning the apostle. Then we have a clear view of the church and of the believers, the saints. As we shall see, Paul then covers something which we may term the initial gifts. If we would understand 1 Corinthians, we must know what are the initial gifts and what are the developed gifts. In chapter one we do not see the developed gifts, gifts which come from the growth of life, but only the initial gifts. Verse 9 is crucial. Here Paul says, “God is faithful, through Whom you were called into the fellowship of His Son, Jesus Christ our Lord.” Here Paul speaks of the fellowship of Christ into which God has called us. Thus, the main points in are the apostle, the church, the saints, the initial gifts, and the fellowship of Christ.
壹 著者与受者
I. THE WRITERS AND THE RECEIVERS
一 著者
A. The Writers
1 蒙召作基督使徒的保罗
1. Paul, a Called Apostle of Christ
9林前一章一节说，『凭神旨意，蒙召作基督耶稣使徒的保罗，和弟兄所提尼。』使徒是受差遣者。保罗就是这样的人，不是自派的，乃是蒙主呼召的。他的使徒职分乃是真实可信的，（林前九1～5，林后十二11～12，参林后十一13，启二2，）有神新约行政的权柄。（林后十8，十三10。）基于这地位，并用这权柄，使徒写了本书，不仅𫗪养、建造哥林多的圣徒，也规正、调整那里的召会。我们可以将保罗在提摩太前后书、提多书题到他使徒职分的方式，和他在哥林多前书所说的作个比较，这是很值得的。保罗在提前一章一节说，他照著神和基督耶稣的命令，作基督耶稣的使徒。在提后一章一节，他说自己凭神旨意，照著在基督耶稣里生命的应许，作基督耶稣的使徒。在提多书一章一至二节保罗说，他照著神选民的信仰，与合乎敬虔之真理的知识，根据永远生命的盼望，作耶稣基督的使徒。林前一章一节强调两件与保罗使徒职分有关的事：保罗是蒙召作基督耶稣的使徒，并且他是凭神旨意成为使徒。
9First Corinthians 1:1 says, “Paul, a called apostle of Christ Jesus through the will of God, and Sosthenes the brother.” An apostle is a sent one. Paul was such a one, not self-appointed but called by the Lord. His apostleship was authentic (9:1-5; 2 Cor. 12:11-12; see also 2 Cor. 11:13; Rev. 2:2), having the authority of God’s New Testament government (2 Cor. 10:8; 13:10). Based upon this position with this authority, the apostle wrote this Epistle, not only to nourish and build the saints in Corinth, but also to regulate and adjust the church there. It is worthwhile to compare the way Paul refers to his apostleship in 1 and 2 Timothy and Titus with what he says in 1 Corinthians. In 1 Timothy 1:1 Paul says that he was an apostle of Christ Jesus according to the command of God and of Christ Jesus. In 2 Timothy 1:1 he speaks of himself as an apostle of Christ Jesus through the will of God, according to the promise of life which is in Christ Jesus. In Titus 1:1 and 2 Paul says that he was an apostle of Jesus Christ according to the faith of God’s chosen ones, and the full knowledge of the truth which is according to godliness, and in the hope of eternal life. First Corinthians 1:1 emphasizes two matters pertaining to Paul’s apostleship, that Paul was a called apostle of Christ Jesus and that he became an apostle through the will of God
10保罗是蒙召的使徒，指明他不是自选的，也不是自派的，他的使徒职分不是由自己发起的。倪弟兄『工作的再思』一书出版后，许多人就开始认为自己是使徒，实际上他们是自选的使徒。相反的，保罗乃是真正的使徒，蒙召的使徒。他从前实在无意成为受基督耶稣差遣的人，反而他是热心犹太教，想要逼迫那些呼求主名的人。但有一天，在往大马色的路上，主向他显现，他就接受了神的呼召。升天的基督呼召他成为使徒。因此，他的使徒职分不是由自己发起的，乃是由诸天之上的基督发起的。保罗在林前一章一节说，他是凭神旨意作使徒。神的旨意乃是神为完成祂定旨而有的定意。凭这旨意，保罗蒙召成为基督的使徒。这句断言加强他使徒的地位与权柄。保罗在别的书信中也告诉我们，他是凭神旨意作使徒。（林后一1，弗一1，西一1，提后一1。）这里神的旨意与神的行政、神的管理有关。保罗照著神的旨意，并在神的行政之下蒙召，为要完成神新约的经纶。这件事意义重大。保罗照著神的旨意被指派并蒙召，为要完成祂的行政。因著保罗蒙召作使徒来完成神的行政，乃是基督发起并凭神旨意的，所以他有受神差遣者的地位和权柄。因此，他有立场写这封书信。所以哥林多前书不仅是一卷教训的书，也是一卷权柄的书。例如，保罗在四章二十一节问哥林多人说，『你们愿意怎么样？是要我带著刑杖，还是要我在爱和温柔的灵里，到你们那里去？』保罗既是凭神旨意蒙召的使徒，就有使徒的地位和权柄。
10That Paul was a called apostle indicates that he was not self-selected or self-appointed, that his apostleship was not initiated from himself. Since Brother Nee’s book The Normal Christian Church has appeared in print, many have begun to regard themselves as apostles who are actually self-chosen ones. Paul, on the contrary, was a genuine apostle, a called apostle. He certainly did not have the intention to be a sent one of Christ Jesus. Instead, as one devoted to Judaism, he intended to persecute those who called on the name of the Lord. But one day, on the way to Damascus, the Lord appeared to him, and he received God’scall ing. He was called to be an apostle by the ascended Christ. Hence, his apostleship was initiated not from himself, but from the Christ in the heavens. In 1:1 Paul says that he was an apostle through the will of God. The will of God is His determination for the carrying out of His purpose. Through this will Paul was called to be an apostle of Christ. This assertion strengthens his apostolic position and authority. In other Epistles Paul also tells us that he was an apostle through the will of God (2 Cor. 1:1; Eph. 1:1; Col. 1:1; 2 Tim. 1:1). The will of God here is related to God’sad ministration, to God’s government. Paul was called according to God’s will and under God’sad ministration to carry out God’s New Testament economy. This is a matter of great significance. Paul was appointed and called according to God’s will to carry out His administration. Because Paul was called to be an apostle according to Christ’sin it i at ive and through the will of God for the carrying out of His administration, Paul had both the position and authority of God’ss entone. Thus, he had the ground to write this Epistle. First Corinthians, therefore, is not simply a book of teaching; it is also a book of authority. For example, in 4:21 Paul asks the Corinthians, “What do you want? Shall I come to you with a rod, or in love and a spirit of meekness?” As a called apostle through the will of God, Paul had the position and authority of an apostle
2 弟兄所提尼
2. Sosthenes the Brother
11保罗在一章一节不仅题到自己，也题到弟兄所提尼。这位所提尼也许不是行传十八章十七节的所提尼，因为这封书信是使徒离开哥林多后不久，在以弗所写的，（林前十六8，）而那位所提尼是保罗在哥林多受逼迫时管会堂的。这位所提尼，一位在主里的弟兄，必是与使徒一同出外尽职的。这里题到他，加强了保罗的使徒职分，并指出了身体的原则。
11In 1:1 Paul not only refers to himself but also mentions Sosthenes the brother. Probably this Sosthenes was not the same person as the Sosthenes in Acts 18:17. That Sosthenes was a ruler of the synagogue in Corinth when Paul was persecuted there. This Epistle was written in Ephesus (1 Cor. 16:8) not long after the apostle left Corinth. This Sosthenes, as a brother in the Lord, must have joined the apostle in his traveling ministry. The mention of him here strengthens Paul’s apostleship and indicates the principle of the Body.
二 受者
B. The Receivers
1 在哥林多神的召会，就是在基督里被圣别，蒙召的圣徒
1. The Church of God in Corinth, Those Sanctified in Christ, Called Saints
12一章二节说到这封书信的受者。这封书信是写给『在哥林多神的召会，就是给在基督耶稣里被圣别，蒙召的圣徒』。神的召会！不是矶法的召会、亚波罗的召会、保罗的召会，也不是任何作法或道理的召会，乃是神的召会。虽然在哥林多的召会有分裂、犯罪、混乱、恩赐的滥用、以及异端的教训，使徒仍称之为神的召会，因为那使一同聚集的信徒，成为神之召会的神圣、属灵素质，确实是在那里。使徒用这样属灵的称呼，是基于他用属灵的眼光来看在基督里的召会。单单这样一个简单的称呼，就该消除一切作法和道理上的分裂与混乱。保罗在二节说到『在哥林多神的召会』。召会是由宇宙的神所构成的，却存在于地上的许多地方，哥林多就是其中之一。就性质说，召会在神里面是宇宙性的；但就实行说，召会在一个确定的地方是地方性的。因此，召会有两面：宇宙的，和地方的。缺了宇宙的一面，召会就没有内容；缺了地方的一面，召会就不可能有出现和实行。因此，新约也强调召会地方的一面。（徒八1，十三1，启一11。）保罗对召会的描写是美妙的。然而，基督徒却没有充分的注意。召会是神的召会，因为召会是由神圣的性情构成的。『神的召会』一辞指明召会有神的性情，她是由神的元素构成的。因此，召会是神的；这是召会宇宙的一面。可是神的召会也是地方的。在这事例中，这乃是在哥林多神的召会。
12In 1:2 we have the receivers of this Epistle. It was written to “the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called saints.” The church of God! What an expression! It is not the church of Cephas, of Apollos, of Paul, nor of any practice or doctrine, but of God. In spite of all the division, sin, confusion, abuse of gifts, and heretical teaching in the church in Corinth, the apostle still called it the church of God, because the divine and spiritual essence which makes the assembled believers the church of God was actually there. Such a spiritual address by the apostle was based on his spiritual view in looking upon the church in Christ. Such a simple address alone should eliminate all division and confusion both in practice and in doctrine. In verse 2 Paul speaks of “the church of God which is in Corinth.” The church was constituted of the universal God, but existed in Corinth, a definite locality on this earth. In nature the church is universal in God, but in practice the church is local in a definite place. Hence, the church has two aspects: the universal and the local. Without the universal aspect, the church has no content; without the local aspect, it is impossible for the church to have any expression and practice. Hence, the New Testament stresses also the local aspect of the church (Acts 8:1; 13:1; Rev. 1:11). Paul’s description of the church is marvelous. However, Christians have not paid adequate attention to it. The church is the church of God, for it is constituted of the divine nature. The expression “the church of God” indicates that the church has the nature of God, that it is constituted of the element of God. Therefore, the church is of God. This is the universal aspect of the church. But the church which is of God is also local. In this case, it is the church of God in Corinth
13在林前一章二节，我们看见召会的宇宙一面和地方一面。宇宙的一面是指召会的构成、性质和内容；地方的一面是指召会的出现和实行。如果我们只有地方的一面，却没有召会是神的召会这一面，我们就徒有外面的形式，缺少里面的实际。若是我们只有宇宙的一面，却没有召会在一个定点上地方的一面，就有实际而没有实行。一面，召会是由神构成的；另一面，召会在一个确定的地方得以显出。
13In this one verse we see both the universal aspect and the local aspect of the church. The universal aspect refers to the constitution, nature, and content of the church, and the local aspect refers to the expression and practicality of the church. If we have only the local aspect, but not the aspect of the church being of God, we shall have only an outward formality. We shall be lacking the inward reality. But if we have only the universal aspect, but not the local aspect of the church in a particular locality, we shall have the reality but not the practicality. On the one hand, the church is constituted of God; on the other hand, the church is expressed in a particular locality.
14基督教教师看见召会这两方面的并不多。在他们的著作里，有些人说到神的召会，也有些人说到在哥林多的召会。但是我们需要有深刻的印象，就是一章二节对召会的描写，包括召会的两方面：宇宙的和地方的。我们也必须明白，宇宙的一面是指召会的性质和内容，地方的一面是指召会的实行和彰显。今天我们必须有这两方面。我们必须是在某个地方神的召会，例如在安那翰、温哥华、或费城神的召会。我们应当是宇宙的，也是地方的；是地方的，也是宇宙的。我们都该能说，我们是从某某地方神的召会来的。当人问你属于那个召会时，你应当说，你是属于你所在地的神的召会。在主的恢复里，我们有宇宙的召会，在一个一个地方彰显并实行出来。
14Not many Christian teachers have seen these two aspects of the church. In their writings, some may speak concerning the church of God, and others may say something about the church being in Corinth. But we need to be impressed that the description of the church in 1:2 includes the two aspects of the church, the universal and the local. We also must understand that the universal aspect refers to the nature and content of the church and that the local aspect refers to the practicality and expression of the church. We today must have both aspects. We must be the church of God in a certain locality, for example, in Anaheim, Vancouver, or Philadelphia. We should be universal as well as local, and local as well as universal. We all should be able to say that we are from the church of God in a particular place. When someone asks you to what church you belong, you should say that you belong to the church of God in your particular locality. In the Lord’s recovery we have the universal church expressed and practiced in particular localities