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哥林多前书生命读经 · 第14篇

基督的交通

The Fellowship of Christ
1带进对祂的经历读经：哥林多前书1:9-12,23-24,30。倘若我们只肤浅的读哥林多前书，我们也许以为这卷书仅仅对付外面的事。事实上，这封书信是新约中最丰富的书卷之一。哥林多前书在基督、那灵、召会、和生命上是丰富的。前两章包含基督深奥的启示。那灵也多方面清楚的启示在这卷书里。哥林多前书比别卷书启示那灵更多的方面。不但如此，在这封书信里保罗非常实际、多方的说到召会。这封书信在生命上也是丰富的。
1Issuing in the Experience of Him Scripture Reading: 1 Cor. 1:9-12, 23-24, 30 If we read 1 Corinthians only in a superficial way, we may think that it is a book which deals merely with outward matters. Actually, this Epistle is one of the richest books in the New Testament. First Corinthians is rich in Christ, the Spirit, the church, and life. The first two chapters contain a profound revelation of Christ. The Spirit is also clearly revealed in this book in many aspects. More aspects of the Spirit are revealed in 1 Corinthians than in any other book. Furthermore, in this Epistle Paul has much to say about the church in a very practical way. This Epistle is also rich in life
2哥林多前书里有许多章是深而奥的。然而，这卷书最丰富、最深、最奥的是头三章。在这几章里，保罗用了好些独特且有意义的辞句和发表。
2Many of the chapters of 1 Corinthians are deep and profound. However, the most rich, deep, and profound chapters in this book are the first three chapters. In these chapters Paul uses a number of unique and significant terms and expressions
神儿子的交通
THE FELLOWSHIP OF THE SON OF GOD
3在一章九节保罗说，『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。』不要误以为『祂儿子…的交通』这辞没有意义。今天许多基督徒把交通这辞用得非常平凡。但在圣经里，交通是指一件意义重大的事。在旧约里没有交通这样的事。诗篇一百三十三篇顶多说到弟兄的合一。这篇诗第一节宣告：『看哪，弟兄在合一里同居，是何等的善，何等的美！』（另译。）然而，这合一是外面的，而交通是里面的。没有生命，也可能有某种合一。例如，劳工联盟的会员也许有某种合一。但这样的合一绝对没有生命。交通需要生命。没有生命，我们就无法有交通。交通是里面的事，我们可将其描述为生命的相互往来。交通这辞首次用于行传二章四十二节，那里告诉我们，在五旬节那天得救加给召会的人，坚定持续在使徒的教训和交通里。使徒向他们传了福音，这福音的传扬将他们带进圣经所称的交通里。
3In 1:9 Paul says, “God is faithful, through Whom you were called into the fellowship of His Son, Jesus Christ our Lord.” Do not make the mistake of thinking that the expression “the fellowship of His Son” is insignificant. Many Christians today use the word fellowship in a very common way. But in the Bible fellowship denotes a matter of great significance. In the Old Testament there was not such a thing as fellowship. At most, there was the unity of the brothers spoken of in Psalm 133. Verse 1 of this psalm declares, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” This unity, however, is outward, whereas fellowship is inward. It is possible to have a certain kind of unity without life. For example, those who are members of a labor union may have a particular kind of unity. But such a unity is absolutely devoid of life. Fellowship requires life. Without life, we cannot have fellowship. Fellowship is an inward matter which we may describe as the intercommunication of life. The word fellowship is used for the first time in Acts 2:42, where we are told that those who were saved and added to the church on the day of Pentecost continued steadfastly in the teaching and the fellowship of the apostles. The apostles had preached the gospel to them, and this gospel preaching brought them into something which the Bible calls fellowship.
4我不信任何语言里有一个辞与希腊文里的『交通』相等。这辞含示合一，也含示信徒中间相互的流通。我们彼此享受交通，我们中间就有水流。电流虽然不是活的，却能用来说明我们所谓交通中之水流的意思。电的流通产生合一。我们在属灵交通里所有的水流，包含合一与生命。我们的交通是在合一里的水流；这是我们这些在基督里之信徒中间的相互往来。在新约里，交通描述我们与主之间以及我们彼此之间的流通。约壹一章三节说，『我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与1父并与祂儿子耶稣基督所有的。』约翰一书里有生命，（一1～2，）然后有交通。有一道水流，纵的一面在我们与父和子之间，横的一面在我们与其他信徒之间。赞美主，今天在地上有个东西称为交通，就是神儿女之间的交通，以及神儿女与三一神之间的交通！从五旬节以后，水流横的一面一直在信徒中间流通。这水流越过空间和时间。就时间而论，这交通从一代流到另一代。就空间而论，这交通是全世界的，在全球的信徒中间流通。因为我们在这一个水流里，所以我们无法被空间分开。无论我们在那里，我们都在水流里；那就是说，我们都在一个交通里。
4I doubt that there is in any language an equivalent of the Greek word for fellowship, koinonia. This word implies oneness and also a mutual flowing among the believers. When we enjoy fellowship with one another, there is a flow among us. Although electrical current is not living, it can be used to illustrate what we mean by a flow in fellowship. The flowing of electricity produces oneness. The flow, the current, we have in our spiritual fellowship involves both oneness and life. Our fellowship is a flow in oneness; it is an intercommunication among us as believers in Christ. In the New Testament fellowship describes both the flowing between us and the Lord and between us and one another. First John 1:3 says, “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” In John we have life (1:1-2) and then fellowship. There is a flow, a current, vertically between us and the Father and the Son and horizontally between us and other believers. Praise the Lord that on earth today there is something called fellowship, a fellowship among the children of God and a fellowship of the children of God with the Triune God! Since the day of Pentecost a current has been flowing horizontally among the believers. This flow crosses space and time. As far as time is concerned, this fellowship has been flowing from generation to generation. As far as space is concerned, this fellowship is worldwide; it flows among believers throughout the globe. Because we are in this one flow, we cannot be separated by space. No matter where we may be, we are all in the flow; that is, we are all in the one fellowship.
5照著保罗在林前一章九节的话，我们都为神所召，进入了这交通。交通最好的例证，可能就是人体的血液循环。现在血液就在你的全身循环。在非常短的期间，血液就全身循环一次。生命在于这循环。人的身体怎样有血液循环，基督的身体照样有称为交通的属灵循环。今天在许多基督徒中间，这个循环不是被忽略，就是全然没有，这是非常可悲的事。因此，我们要领悟，在主的恢复里，我们正被带回到这水流，这交通里，这是很要紧的。
5According to Paul’s word in 1:9, we all have been called by God into this fellowship. Perhaps the best illustration of fellowship is the circulation of blood in the human body. Right now the blood is circulating throughout your body. In a very short period of time the blood makes one complete circuit. Life depends on this circulation. Just as there is the circulation of blood in the human body, so there is a spiritual circulation, called the fellowship, in the Body of Christ. It is a very sad thing that among a great many of today’s Christians, this circulation is either neglected or is altogether lacking. Thus, it is crucial for us to realize that in the Lord’s recovery we are being brought back into this flow, into this fellowship.
6由一章九节我们看见，我们为信实的神所召，进入了神儿子耶稣基督的交通。这清楚指明，我们不是蒙召进入了任何公会、实行、或神学道理的交通。神召我们进入的独一交通，是祂儿子的交通。这就是说，祂自己必须是我们的交通。一章九节的交通一辞，意思是有分。我们思考本节的上下文，就能证明这点。十节接著九节说，『弟兄们，我藉我们主耶稣基督的名，恳求你们都说一样的话，你们中间也不可有分裂，只要在一样的心思和一样的意见里，彼此和谐。』十节与九节相对。在九节保罗说，神召我们进入了祂儿子的交通。然后他在十节的开头说，『弟兄们，我藉我们主耶稣基督的名，恳求你们。』保罗藉主耶稣的名，恳求圣徒们中间不可有分裂。分裂与交通相对，分裂违反神召我们进入的交通。在十一节保罗继续说，『因为，我的弟兄们，革来氏家的人曾对我题到你们的事，说你们中间有争竞。』本节所题的争竞也与交通相对。在十二节保罗继续说，『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。』因著哥林多人说这样的话，他们就在交通之外。说『我是属保罗的』，是在神儿子的交通之外。甚至那些说『我是属基督的』，也不在交通里。
6From 1:9 we see that through the faithful God we have been called into the fellowship of the Son of God, Jesus Christ. This indicates clearly that we have not been called into the fellowship of any denomination, practice, or theological doctrine. The unique fellowship into which God has called us is the fellowship of His Son. This means that He alone must be our fellowship. The word fellowship in 1:9 means participation. This can be proved by considering this verse in its context. Verse 10, a continuation of verse 9, says, “But I beseech you, brothers, through the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be attuned in the same mind and in the same opinion.” Verse 10 stands in contrast to verse 9. In verse 9 Paul says that God has called us into the fellowship of His Son. Then he begins verse 10 with the words, “But I beseech you, brothers, through the name of our Lord Jesus Christ.” Through the name of the Lord Jesus Paul beseeches that there be no divisions among the saints. Divisions are contrary to fellowship. They are against the fellowship into which God has called us. In verse 11 Paul continues, “For it was made clear to me concerning you, my brothers, by those of the household of Chloe, that there are strifes among you.” The strifes mentioned in this verse are also contrary to the fellowship. In verse 12 Paul goes on to say, “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.” Because the Corinthians said such things, they were out of the fellowship. To say, “I am of Paul,” is to be outside the fellowship of the Son of God. Even those who said, “I am of Christ,” were not in the fellowship
7哥林多人因著他们的偏好和拣选而分裂。然而，保罗要他们领悟，他们蒙召进入了一个交通。这就是说，他们蒙召进入了一个共享、一个珍赏、一个享受、一个爱好、一个拣选。说『我是属保罗的』人，珍赏保罗并享受他。说自己是属亚波罗或属矶法的人，也是这样。但一章九节的交通乃是我们有分于基督；那是我们对祂的享受和珍赏，以及我们对祂的爱好。在这些经文保罗似乎对哥林多的信徒说，『不要说你是属这人或属那人的。你们都必须领悟，你们蒙召进入了一个享受、珍赏、爱好和拣选。你们蒙召进入了一个交通，这就是神的儿子作我们的分。我们都在基督的交通里。』
7The Corinthians were divided by their preferences and choices. Paul, however, wanted them to realize that they had been called into one fellowship. This means that they had been called into one participation, one appreciation, one enjoyment, one preference, one choice. Those who said, “I am of Paul,” appreciated Paul and enjoyed him. The same was true of those who said that they were of Apollos or of Cephas. But the fellowship in 1:9 is our participation in Christ; it is our enjoyment and appreciation of Him and our preference for Him. In these verses Paul seems to be saying to the believers at Corinth, “Don’ts ay that you are of this person or of that person. You all must realize that you have been called into one enjoyment, appreciation, preference, and choice. You have been called into one fellowship, and this is the Son of God as our portion. We all are in the fellowship of Christ.”
8神的能力，神的智慧在一章二十三至二十四节保罗说，『我们却是传扬钉十字架的基督，对犹太人为绊脚石，对外邦人为愚拙；但对那蒙召的，无论是犹太人、或希利尼人，基督总是神的能力，神的智慧。』神召我们进入了基督这独一者的交通。对我们这些蒙召的，这一位总是神的能力，神的智慧。
8GOD’S POWER AND GOD’S WISDOM In 1:23 and 24 Paul says, “But we preach Christ crucified, to Jews an offense, and to the nations foolishness, but to those who are called, both Jews and Greeks, Christ, God’s power and God’s wisdom.” God has called us into the fellowship of Christ, the unique One. This One is the power of God and the wisdom of God to us who have been called
在基督里
IN CHRIST
9一章三十节说，『但你们得在基督耶稣里，是出于神，这基督成了从神给我们的智慧：公义、圣别和救赎。』神已将我们放在基督里，现今我们乃是在祂里面。从前，我们在亚当里，但我们已从亚当迁到基督里。这不是外面的迁移，乃是里面生命的迁移。我们在生命里已从一个范围迁到另一个范围里，从亚当迁到基督里。现今我们都能宣告：『阿利路亚，我在基督里！我在基督里何等喜乐！』
9First Corinthians 1:30 says, “But of Him you are in Christ Jesus, Who became wisdom to us from God: both righteousness and sanctification and redemption.” God has put us into Christ, and now we are in Him. Formerly, we were in Adam, but we have been transferred out of Adam and into Christ. This was not an outward transfer; it was an inward transfer of life. In life we have been transferred from one realm into another, from Adam into Christ. Now we all can declare, “Hallelujah, I am in Christ! How happy I am to be in Christ
10在基督里乃是大事。这绝对不仅仅是道理，乃是奇妙的事实。我们在基督里，而基督是神的能力，神的智慧。祂是三一神的具体化身。何等奇妙，我们在这样的人位里！
10Being in Christ is a tremendous matter. Far from being a mere doctrine, this is a marvelous fact. We are in Christ, and Christ is the power of God and the wisdom of God. He is the embodiment of the Triune God. How wonderful that we are in such a Person
公义、圣别
RIGHTEOUSNESS, SANCTIFICATION
11和救赎在一章三十节保罗告诉我们，基督成了从神给我们的智慧。这智慧包含公义、圣别和救赎。公义与本质有关，而圣别与行动有关。我们可以说，公义是一样东西，但圣别是
11AND REDEMPTION In 1:30 Paul tells us that Christ has become wisdom to us from God. This wisdom comprises righteousness, sanctification, and redemption. Righteousness is related to substance, whereas sanctification is related to action. We may say that righteousness is a thing, but sanctification
12一件包含过程的事情。圣别含示得圣别的过程。救赎也不仅仅是一样东西，乃是一件包含过程的事情，因牠包含得救赎的行动。在三十节保罗说到公义『righteousness』而没有说到称义『justification』，说到被圣别的过程『sanctification』而没有说到圣别的本身『holiness』，这是很有意义的。为甚么保罗说到公义的本身，而没有说到圣别的本身，为甚么他说到被圣别和蒙救赎的过程，而没有说到称义的过程？我们已指出，公义是为著我们已往的基督，圣别是为著我们现在的基督，救赎是为著我们将来的基督。因著我们已往的生活是罪恶的，我们就需要基督为著已往作我们的公义。因著我们现在的生活不是圣的、圣别的，我们就需要基督作我们现在的圣别，使我们成为圣的，并分别归神。将来我们的身体要得救赎。因此，救赎是为著将来。这种对公义、圣别和救赎的解释并没有错；然而，这还不彀实际。我们需要更深、更在经历一面领会公义、圣别和救赎。
12is a matter that involves a process. Sanctification implies the action of being sanctified. Redemption also is not merely a thing, but a matter that involves a process, for it involves the action of being redeemed. It is significant that in verse 30 Paul speaks of righteousness, but not of justification, and of sanctification, but not of holiness. Why does Paul speak of righteousness but not holiness, and why does he speak of sanctification and redemption, but not of justification? We have pointed out that righteousness is Christ for our past, that sanctification is Christ for the present, and that redemption is Christ for the future. Because our past life was sinful, we need Christ to be our righteousness for the past. Because our present life is not holy, sanctified, we need Christ to be our present sanctification that we may become holy and separated unto God. In the future our body will be redeemed. Hence, redemption is for the future. This interpretation of righteousness, sanctification, and redemption is not wrong; however, it is not sufficiently practical. We need to understand righteousness, sanctification, and redemption in a deeper and more experiential way.
13每当我们在日常生活中真正享受基督并经历祂，祂就成为我们的公义。这不同于说基督称义我们，或者祂成为我们的称义。保罗在三十节用公义这辞而不用称义，的确是对的。我要再用婚姻生活的例证，表明基督如何能成为我们的公义。每当丈夫与妻子争辩、争吵的时候，双方都认为自己完全是对的。事实上，说丈夫或妻子完全是对的，并不准确。假定丈夫在日常生活中真正享受基督。那么基督就会成为他的公义。他越享受主，基督就越成为他的公义。结果，他会领悟，他在与妻子的关系上多半是错的。同样，妻子若享受基督，基督就会成为她的公义，她对自己也会有同样的领悟。她会觉得她与丈夫争辩是错的，丈夫比她对得多了。藉此我们看见，我们越享受基督，就越成为公平、公正、正直并公义的。此外，丈夫和妻子越享受基督，他们就越会定罪自己，而不定罪对方。丈夫会领悟他错了，并定罪自己，妻子也会作同样的事。这会保守他们不争辩、不争吵。这样，基督就天天成为他们的公义。凭著天然，没有人一个人是真正公义的。甚至夫妻彼此也不是公义的。反之，他们常常是不义的。弟兄们，你们真相信自己对妻子公义么？姊妹们，你们对丈夫公义么？在你们多年的婚姻生活里，你们始终对自己的配偶公义么？我不相信任何已婚的人能诚实的见证，自己总是公义的。我们不公义，原因是我们没有充分享受基督。我们若在日常生活中不断的享受基督，我们就会成为最公义的人。
13Whenever we truly enjoy Christ in our daily life and experience Him, He becomes righteousness to us. This is different from saying that Christ justifies us or that He becomes our justification. Paul is certainly correct in using the word righteousness in verse 30 instead of justification. Once again I would use an illustration from married life to show how Christ can become righteousness to us. Whenever a husband and wife argue and exchange words, both parties consider themselves to be completely right. Actually, it is not accurate to say that either the husband or the wife is altogether right. Suppose the husband genuinely enjoys Christ in his daily living. Then Christ will become righteousness to him. The more he enjoys the Lord, the more Christ becomes righteousness to him. As a result, he will realize that, for the most part, he is wrong in relation to his wife. Likewise, if the wife enjoys Christ, He will become righteousness to her, and she will have the same realization about herself. She will sense that she is wrong to argue with her husband and that he is much more right than she is. By this we see that the more we enjoy Christ, the more we become fair, just, upright, and righteous. Moreover, the more a husband and wife enjoy Christ, the more they will condemn themselves and not the other party. The husband will realize that he is wrong and will condemn himself, and the wife will do the same thing. This will keep them from arguing and exchanging words. In this way, Christ becomes righteousness to them day by day. By nature, no human being is truly righteous. Not even husbands and wives are righteous with one another. On the contrary, they are often unrighteous. Brothers, do you honestly believe that you are righteous with your wife? Sisters, are you righteous with your husband? During the years of your married life, have you always been righteous with your spouse? I do not believe that any married person can testify honestly that he or she has always been righteous. The reason we are not righteous is that we do not have the adequate enjoyment of Christ. But if we enjoy Christ continually in our daily life, we shall become the most righteous of people.
14公义实际上就是基督自己。所以，基督不仅仅为著我们的已往是公义的，使我们得神称义；祂在我们的日常生活中也该是我们现在的公义。我对这事的领悟，不是来自书本，乃是藉著基督徒的经历。不但如此，这种领悟得来不易，乃是面临许多问题和难处而有的结果。我们若在日常生活中享受基督，祂若实际成为我们的公义，我们就会成为特殊的人，圣别的人。我们不会凡俗，乃会分别归神。夫妻间的争辩是非常普通的。每对夫妻都会争辩。我们的婚姻生活若是凡俗的，我们在婚姻生活中就没有得圣别。但一位弟兄若因为基督成了他的公义，而蒙拯救脱离与妻子的争辩，他就会成为特殊的丈夫，特别的丈夫，圣别、分别归神的丈夫。基督作我们每天的公义，使我们成为圣别、分别的人。我们不再是凡俗的；反之，我们与别人有别。所以，在我们的日常生活中，基督不但该是我们的公义，也该是我们的圣别。我们得圣别并分别归神，我们也就得救赎。这就是说，我们被带回归神。每当夫妻争吵的时候，他们就离开主。但基督成为他们的公义和圣别，他们就自然而然被带回归神。这是救赎。正如我们所指出的，救赎包括了结、顶替、以及被带回归神。因此，救赎实际上就是变化。我们若天天享受基督，祂就会成为我们的公义。然后作我们公义的基督，会使我们与别人不同。我们因著基督作我们的圣别，就会得圣别并分别归神。自然而然的，这圣别会带我们归回我们因走岔而离开的神。这是经历基督作我们的救赎。不但如此，这救赎了结我们，并使我们被基督的所是顶替。这就是改变形状。将来我们的身体得赎，将是身体改变形状。但今天我们可以经历基督作那使我们里面的人改变形状的一位。因此，基督不但将来使我们改变形状，现今在我们这人里面也使我们改变形状，得著救赎。
14Righteousness is actually Christ Himself. Christ, therefore, is not merely to be righteousness for our past so that we may be justified by God; He should also be our present righteousness in our daily living. I have come to realize this not from books, but through Christian experience. Furthermore, this realization did not come easily; it was the result of facing many problems and difficulties. If we enjoy Christ in our daily living and if He becomes righteousness to us in a practical way, we shall become special people, a sanctified people. Instead of being common, we shall be separated to God. It is very common for husbands and wives to argue. Every married couple does this. If our married life is common, we are not sanctified in our married life. But should a brother be delivered from arguing with his wife because Christ has become righteousness to him, he will be a special husband, a particular husband, a husband who is sanctified, separated to God. Christ as our daily righteousness causes us to become sanctified and separated persons. No longer are we common; rather, we are separate from others. Therefore, in our daily living Christ should be not only our righteousness, but also our sanctification. When we are sanctified and separated unto God, we are also redeemed. This means that we are brought back to God. Whenever a husband and wife quarrel, they are carried away from the Lord. But when Christ becomes righteousness and sanctification to them, spontaneously they are brought back to God. This is redemption. As we have pointed out, redemption includes termination, replacement, and being brought back to God. Thus, redemption is actually transformation. If we enjoy Christ daily, He will become our righteousness. Then Christ as our righteousness will make us different from others. We shall be sanctified and separated unto God by Christ as our sanctification. Automatically this sanctification will bring us back to God, from whom we have gone astray. This is the experience of Christ as our redemption. Furthermore, this redemption terminates us and causes us to be replaced with what Christ is. This is transfiguration. The future redemption of our body will be the transfiguration of the body. But today we may experience Christ as the One who transfigures our inner being. Thus, Christ will be not only our transfiguration in the future but is also our present transfiguration, redemption, in our being.
15保罗要哥林多人领悟，他们有分裂和偏好乃是愚昧的。他们说他们是属某人的，这是愚昧的。神召他们进入了祂儿子的交通，进入了那是神的智慧和神的能力者的交通。这就是基督；祂在我们的经历中成为我们的公义，祂圣别我们，并且祂藉著了结我们，并以祂自己顶替我们，而将我们带回归神。
15Paul wanted the Corinthians to realize that they were foolish to have divisions and preferences. It was foolish for them to say that they were of a particular person. God had called them into the fellowship of His Son, into the fellowship of the One who is God’s wisdom and power. This is the Christ who, in our experience, becomes righteousness to us, who sanctifies us, and who brings us back to God by terminating us and replacing us with Himself