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哥林多前书生命读经 · 第34篇

神的奥秘的管家（一）

Stewards of the Mysteries of God (1)
1读经：哥林多前书四章一至九节。林前四章的主题是神的奥秘的管家。（1～21。）本章的中心点不是基督，也不是召会，乃是神的奥秘的管家。保罗在四章一节说，『这样，人应当把我们看作基督的执事，和神的奥秘的管家。』本节的管家一辞，原文与提前一1:4章四节和以弗所一章十节的经纶同字根，意即分配的管家，家庭的管理人，将家中的供应分配给家里的人。使徒受主选派，作了这样的管家，将神的奥秘─基督是神的奥秘，以及召会是基督的奥秘（西二2，弗三4）─分配给信徒。这分配的事奉、管家的职分，就是使徒的职事。
1Scripture Reading: 1 Cor. 4:1-9 The subject of 1 Corinthians 4 is stewards of the mysteries of God (4:1-21). The focus of this chapter is neither Christ nor the church; it is the stewards of God’s mysteries. In 4:1 Paul says, “In this way let a man account of us, as servants of Christ and stewards of the mysteries of God.” The Greek word rendered stewards in this verse is of the same root as the word economy or dispensation in 1 Timothy and Ephesians 1:10. It means a dispensing steward, a household administrator, one who dispenses the household supply to its members. The apostles were appointed by the Lord to be such stewards, dispensing God’s mysteries, which are Christ as the mystery of God and the church as the mystery of Christ (Col. 2:2; Eph. 3:4), to the believers. The dispensing service, the stewardship, is the ministry of the apostles.
2在新约所启示神的经纶中，主要有两个奥秘。第一个奥秘启示在歌罗西书，就是基督是神的奥秘。保罗在歌罗西二章二节说到『能以完全认识神的奥秘，就是基督』。基督是神的奥秘。神本身是一个奥秘，祂又真又活，且满了权能，但祂却是看不见的。因为从来没有人看见神，所以祂是一个奥秘。这位奥秘的神具体化身在基督里，所以基督是神的奥秘。基督不仅是神，祂更是具体化身的神，说明、解释并彰显出来的神。因此，基督是看得见的神。主耶稣说，『人看见了我，就是看见了父。』（约十四9。）神经纶中的第一个奥秘是基督，祂是彰显出来的神，是神的奥秘。第二个奥秘乃是基督的奥秘，是在以弗所书，特别是在第三章有所启示并解释。基督也是一个奥秘。保罗在以弗所三章四节用了『基督的奥秘』一辞。不但如此，歌罗西一章二十七节也说，『神愿意叫他们知道，这奥秘的荣耀在外邦人中是何等的丰富，就是基督在你们里面成了荣耀的盼望。』我们信徒有基督住在我们里面，但我们所有的这位基督乃是一个奥秘。虽然基督活在我们里面，但属世的人不晓得祂在我们里面。对他们而言，这是一个奥秘。虽然基督是奥秘的，召会却是基督的显出；召会是基督的身体，乃是基督的显出。我们看见召会，就是看见基督；我们来到召会里，就是来到基督里；我们接触召会，就是接触基督。召会实在是基督的奥秘。
2In God’s economy revealed in the New Testament there are mainly two mysteries. The first mystery, revealed in the book of Colossians, is Christ as the mystery of God. In Colossians 2:2 Paul speaks of the “full knowledge of the mystery of God, Christ.” Christ is God’s mystery. In Himself God is a mystery. He is real, living, and almighty; however, He is invisible. Because no one has ever seen God, He is a mystery. This mysterious God is embodied in Christ. Hence, Christ is the mystery of God. Christ is not only God, but He is God embodied, God defined, God explained, and God expressed. Therefore, Christ is God made visible. The Lord Jesus said, “He who has seen Me has seen the Father” (John 14:9). The first mystery in God’s economy is Christ, God expressed, as the mystery of God. The second mystery, revealed in the book of Ephesians and explained in it, especially in chapter three, is the mystery of Christ. Christ also is a mystery. In Ephesians 3:4 Paul uses the expression “the mystery of Christ.” Furthermore, Colossians 1:27 says, “To whom God willed to make known what are the riches of the glory of this mystery among the nations, which is Christ in you, the hope of glory.” As believers, we have Christ dwelling in us. But this Christ whom we have is a mystery. Although Christ lives in us, worldly people do not realize that He is in us. To them, this is a mystery. But although Christ is mysterious, the church is the manifestation of Christ. As the Body of Christ, the church is the expression of Christ. When we see the church, we see Christ. When we come into the church, we come into Christ. When we contact the church, we contact Christ. The church is truly the mystery of Christ.
3保罗在林前四章一节说到神的奥秘，他的意思是指基督是神的奥秘，以及召会是基督的奥秘。保罗与其他使徒都是这两个奥秘的管家。我们已经指出，四章一节的管家一辞原文与别处所用的经纶同字根。这辞的原文是oikonomia，奥依克诺米亚，指明一种家庭的行政或管理。在新约里，管家是一个服事的人，负责把神分赐给祂的家人。神有一个很大的家庭，祂渴望把祂自己分赐到祂所有的家人里面。神家中管家的地位，可以用古时富裕家庭里管家的功用来说明。在这种家庭里的管家，负责把生活的所需，如食物、衣服、和别的必需品，分配给家中成员。富裕的家庭通常储存著这些必需品丰富的供应。管家的责任就是把这供应分配给家人。保罗使用这事作隐喻，指明他自己是神家中的管家。神极其丰富，祂有极大的仓库，愿意把所有的丰富分配到祂的儿女里面。但这种分配需要一个管家，因此，管家就是分配者，把神圣生命的供应分配给神的儿女。
3When in 4:1 Paul refers to the mysteries of God, he means Christ as the mystery of God and the church as the mystery of Christ. Paul and the other apostles were stewards of these mysteries. We have pointed out that the Greek word for stewards in 4:1 is of the same root as the word economy or dispensation used elsewhere. This word, oikonomia, denotes a household administration or management. In the New Testament a steward is one who serves and takes care of the dispensing of God to His family. God has a very large family, and His desire is to dispense Himself into all the members of His family. The place of a steward in God’s family may be illustrated by the function of a steward in a wealthy family in ancient times. A steward in such a family was responsible to care for the dispensing of the means of life—food, clothing, and other necessities—to the members of the family. Wealthy families often had an abundant supply of these necessities in storage. The responsibility of a steward was to dispense this supply to the members of the family. Using this as a metaphor, Paul refers to himself as a steward in God’s family. God is exceedingly rich; He has a vast storehouse of goods which He intends to dispense into His children. But this dispensation requires a steward. Thus, a steward is a dispenser, one who dispenses the divine life supply to God’s children
4保罗乃是这样的一个分配者，把基督分赐到所有信徒里面。信徒们藉著保罗接受这样的分赐，就能凭著他们所接受的供应而长大。由此可见保罗的职事是分赐的职事，把基督追测不尽的丰富分赐到我们里面，使我们能长大并成为召会。保罗不但把基督的丰富个别的分赐到圣徒里面，还把这些丰富团体的分赐到身体里面。保罗分配的事奉称为管家的职分。换句话说，这管家的职分就是职事。职事乃是管家的职分与事奉，把基督的丰富分配到身体的肢体─圣徒里面，以及整个身体─召会里面。愿我们都对神的奥秘以及分配的管家这两件要紧的事有深刻的印象。
4As such a dispenser, Paul dispensed Christ into all the believers. Receiving such a dispensation through Paul, the believers could then grow with the supply they had received. By this we see that Paul’s ministry was a dispensing ministry, a ministry of dispensing the unsearchable riches of Christ into our being so that we may grow and become the church. Paul dispensed Christ’s riches not only into the saints individually, but also into the Body corporately. Paul’s service of dispensing is called the stewardship. In other words, this stewardship is the ministry. The ministry is a stewardship, a service, that dispenses the riches of Christ into the saints, the members of the Body, and into the church, the Body as a whole. May we all be impressed with the two crucial matters of the mysteries of God and the dispensing steward.
5我们若仔细读林前四章，就会看见本章论到神的奥秘的管家，强调四个要点：基督忠信的仆人，（1～5，）对天使和世人的一台戏，（6～9，）世界上的污秽，与万物中的渣滓，（10～，）以及生身的父。（14～21。）本篇信息要讲到前两点，下一篇要讲到后两点。
5If we read 1 Corinthians 4 carefully, we shall see that this chapter on the stewards of the mysteries of God emphasizes four main points: faithful servants of Christ (vv. 1-5), a spectacle both to angels and to men (vv. 6-9), the offscouring of the world and the scum of all things (vv. 10-13), and the begetting father (vv. 14-13 21). We shall cover the first two points in this message and the last two points in the following message.
壹 基督忠信的仆人
I. FAITHFUL SERVANTS OF CHRIST
6保罗在四章一节说，『这样，人应当把我们看作基督的执事，和神的奥秘的管家。』保罗用『这样』一辞，是指三章二十一至二十三节所描述的。保罗在那几节嘱咐我们不可拿人夸口，因为万有全是我们的，我们是基督的，基督又是神的。保罗说，这样，人应当把他看作基督的执事。这里『看作』一辞，原文或译作，算为、评为、列为。保罗乃是说，他应当这样被估量或评定为基督的执事。这一节的执事，意思是侍者或选派的仆人，为某种目的特别选派的公仆。（徒二六16。）
6In 4:1 Paul says, “In this way let a man account of us, as servants of Christ and stewards of the mysteries of God.” By “this way” Paul means the way described in 3:21-23. In these verses Paul charges us not to boast in men, for all things are ours, we are Christ’s, and Christ is God’s. In this way, Paul says, he was to be accounted as a servant of Christ. The Greek word rendered “account” here also means reckon, measure, or classify. Paul is saying that he was to be evaluated, or estimated, in this way as a servant of Christ. The word servant in this verse means an attendant or appointed servant, an official servant appointed specifically for a certain purpose (Acts 26:16
7保罗在林前四章二节继续说，『还有，在此所求于管家的，是要他显为忠信。』在此，即在管家的职分，分配的职事上。在这分配的职事上最重要的，就是管家要显为忠信。保罗在这里好像是说到自己。今天有许多所谓的属灵人认为：基督徒谈到自己总是错的。我在弟兄会那段时间，曾经受教导绝对不可正面的题到自己。但保罗在这里好像指明他是忠信的管家。保罗在三节继续说，『至于我被你们察验，或被人审判的日子察验，对我都是极小的事，连我也不察验自己。』被察验意指为著审判或在审判中被察验，也是受批评的意思。保罗说他认为被圣徒或被人审判的日子察验，都是小事。人审判的日子，就是人在其中审判的现今世代，（这审判指人的察验，）与主的日子（三13）相对；主的日子，乃是主将在其中审判的要来世代，就是国度时代，其中的审判乃是主的审判。
7In verse 2 Paul goes on to say, “He re, furthermore, it is sought in stewards that one be found faithful.” The word “here” means in the stewardship, in the dispensing ministry. In this dispensing ministry it is most important that stewards be found faithful. Here Paul seems to be talking about himself. Today many so-called spiritual people think that it is always wrong for Christians to talk about themselves. When I was with the Brethren, we were taught never to refer to ourselves in a positive way. But here Paul seems to indicate that he was faithful as a steward. In verse 3 Paul continues, “But to me it is a very small thing that I should be examined by you or by man’s day; nor do I even examine myself.” The word examined means examined for judgment or in judgment. It also means to be criticized. Paul is saying that he regarded it as a small thing to be criticized by the saints or by man’s day. Man’s day is the present age in which man judges. This is in contrast to the Lord’s day (3:13), which will be the coming age, the kingdom age, in which the Lord will judge.
8保罗在四章十三节又告诉我们，连他也不察验自己。他认为被哥林多人或被人审判的日子察验，都是极小的事，连他也不察验自己。这一节中有两件基本的事，我们都需要学习。首先，我们不应当在意人的批评或论断。大多数基督徒无法忍受论断或批评。有些姊妹如果晓得有人批评她们，就会有很长一段时间睡不好；弟兄们也是如此。假定一位作长老的弟兄知道有人批评他，他可能整晚不能安歇，因为他会对自己说，『我是召会中的一位长老，但有些人竟然批评我。』我们若受批评的搅扰，就指明我们认为被人察验不是一件小事，乃是一件大事。我们还不能与保罗一同说，『我被你们察验，对我是极小的事。』四十年前，每当我受人批评时就相当受搅扰，有时影响我的睡眠或饮食。但是多年经历以后，我几乎不再受批评的搅扰。我不是说批评绝不搅扰我，但我可以见证，批评对我的影响微乎其微。事实上，受论断、被批评，成了司空见惯、相当普通的事。如果我没有受到批评，我会怀疑我有没有忠于主的托付。凡活著、有活动的人至终都会受到批评。避免批评最好的路就是不作甚么。只要我们活跃的顾到召会，我们就必须准备好要受批评。
8In this verse Paul also tells us that he did not even examine himself. He regarded it as a very small matter to be examined by the Corinthians or by man’s day, and he would not examine himself. In this verse there are two basic matters we all need to learn. First, we should not care about being criticized or judged by others. Most Christians find it unbearable to be judged or criticized. Certain sisters, if they learn that others have criticized them, may not be able to sleep well for a long period of time. This is true of brothers also. Suppose a certain brother who is an elder learns that someone has spoken critically of him. He may not be able to rest well that night, for he may say to himself, “I am one of the elders in the church, but certain ones are criticizing me.” If we are bothered by criticism, it indicates that it is a great thing, not a small thing, for us to be examined by others. We cannot yet say with Paul, “To me it is a very small thing that I should be examined by you.” Forty years ago, I used to be quite bothered whenever I was criticized. Sometimes it affected my sleeping or eating. But after many years of experience, I am hardly ever bothered by criticism. I do not say that criticism never bothers me. However, I can testify that it disturbs me very little, if at all. In fact, to be judged and criticized has become rather common, rather ordinary. If I am not criticized, I would wonder if I am faithful to the Lord’s commission. Anyone who is living and active will eventually be criticized. The best way to avoid criticism is to do nothing. As long as we are active in caring for the church, we must be prepared for criticism
9我要劝告众召会的长老们求主怜悯，增加他们忍受批评的度量。一位新作长老的弟兄开头可能发现难以忍受圣徒的批评。长老所受的批评，主要不是从召会以外的人来的，而是从召会中的弟兄姊妹来的。但是经过一段时间以后，长老就该习惯接受批评了。我们可以把批评比作辣椒：起初辣椒很难吃，但是吃到后来就习惯了。许多长老已经习惯吃下并且消化圣徒批评的辣椒。他们已经与保罗一样学会了，被人批评是极小的事。
9I would advise all the elders in the churches to ask for the Lord’s mercy to increase their capacity to withstand criticism. A brother who is new to the eldership may find it very difficult at first to bear the criticism of the saints. The elders are criticized not mainly by those outside the church, but primarily by the brothers and sisters in the church. However, after a period of time, an elder should become accustomed to criticism. We may compare criticism to hot peppers: hot peppers are difficult to eat at first, but eventually one may become accustomed to them. Many elders have become quite good at eating and digesting the hot peppers of the saints’ criticism. They have learned, with Paul, that it is a very small thing to be criticized by others.
10我们需要从这几节所学习的第二件事，就是不要批评自己或察验自己。我早期尽职时，每讲一篇信息之后就察验自己。我花许多时间思想别人对信息如何反应。通常要花好几天我才能对所传讲的信息完全放心，然后又到了我需要讲另一篇信息的时间。今天我不这样察验自己，我知道这样自我察验并不是健康的实行。事实上，我们不配这样察验。不但如此，我们若不察验自己，好像还可以；但我们若察验自己，就会非常失望。长老们如果都这样察验自己，就会感觉没有资格作长老，而必定想要辞职。保罗能说他不察验自己，我们需要在这件事上向他学习。保罗在四节说，『我虽不觉得自己有错，却也不能因此得称义，但察验我的乃是主。』虽然保罗不觉得自己有错，他却不认为自己因此得称义。他晓得那一位察验他的乃是主，他愿意把审判的事交给祂。保罗似乎是说，『让主察验我，祂会在祂显现的日子审判我。』保罗在五节下结论：『所以在那时以前，甚么都不要论断，直等主来，祂要照出暗中的隐情，也要显明人心的意图，那时各人要从神那里得著称赞。』在那时以前，这句话是指在主的日子以前。
10The second matter we need to learn from these verses is not to criticize ourselves or examine ourselves. Early in my ministry I examined myself after every message. I spent much time to consider how others reacted to the message. Often, it would take days before I could be fully at rest concerning a message I had given. Then the time would come to give another message. Today I do not examine myself like this. I have learned that it is not a healthy practice to engage in this kind of self-examination. Actually, we are not worthy of such examination. Furthermore, if we do not examine ourselves, we may seem to be all right. But if we engage in self-examination, we may become very disappointed. If the elders all examine themselves in this way, they will feel that they are not qualified to be elders and will certainly try to resign. Paul could say that he did not examine himself, and we need to learn of him in this matter. In verse 4 Paul says, “For I am conscious of nothing against myself; but I am not justified by this; but He Who examines me is the Lord.” Although Paul felt that he was right, he did not think that he was therefore justified. Knowing that the One who examines him is the Lord, he was willing to leave the matter of judgment with Him. Paul seems to be saying, “Let the Lord examine me. He will judge me in the day of His appearing.” In verse 5 Paul concludes, “Therefore do not judge anything before the time, until the Lord comes, who shall both bring to light the hidden things of darkness and make manifest the counsels of the hearts, and then there will be praise to each one from God.” The phrase “before the time” means before the Lord’s day
11保罗在二至五节的话，指明他是一个忠信的管家。他不在意别人的批评，也不批评自己。他把整个情形交给主，这指明他的忠信。我们若在意别人对自己的批评或是我们察验自己，我们就不是忠信的。相反的，我们可能是耍手腕而尽力避免批评，为要有较好的感觉。我们需要转离这种情形，把审判交给主。这样，我们才会忠信。
11Paul’swords in verses 2 through 5 indicate that he was a faithful steward. He did not care for the criticism of others, and he did not criticize himself. He left the entire situation with the Lord. This indicates his faithfulness. If we care for others’ criticism of us or if we examine ourselves, we are not faithful. On the contrary, we may be rather political and try to avoid criticism in order to feel better. We need to turn from this and leave judgment to the Lord. Then we shall be faithful
贰 对天使和世人的一台戏
II. A SPECTACLE BOTH TO ANGELS AND TO MEN
12林前四章六节说，『弟兄们，我为你们的缘故，将这些事转比到自己和亚波罗身上，叫你们从我们学习不越过所写的，免得你们自高自大，高看这个，鄙视那个。』保罗所说的『这些事』，是指前段从一章至本章所说的事。转比，是指用隐喻的说法。保罗在前面一至三章所说的一些事，适用于一切事奉主的人，尤其是那些骄傲、分门结党的哥林多人。但保罗为他们的缘故，就是照他们的光景，并为他们的益处，就把那些事转到他自己和亚波罗身上，以自己和亚波罗为比喻，（如他在三章五至八节所说的，）希望那些自高自大的哥林多人能将他所比拟的，领会并应用到他们自己身上。
12First Corinthians 4:6 says, “Now these things, brothers, I have applied to myself and Apollos for your sakes, that you may learn in us not to go beyond what has been written, that no one be puffed up on behalf of the one against the other.” By “these things” Paul refers to the things mentioned in the preceding passage, from chapter one to this chapter. The Greek word rendered “applied” literally means transfigured, transferred in a figure. It is a metaphoric term. What the apostle has written in the preceding passage, beginning with chapter one, gives a figure. Now he transfers that figure to himself and Apollos, that is, he applies it figuratively to himself and Apollos
13有些译者和解经家认为，『所写的』是指旧约的著作，我们不赞同。这必是指前几章所写的，如：『保罗为你们钉了十字架么？』（一13。）『亚波罗算甚么？保罗算甚么？』他们不过是基督的众执事，是栽种的和浇灌的。（三5～。）他们不是为信徒钉十字架的基督，也不是叫信徒生长的神，他们不该被人高估。不然的话，评估他们的人，就像属肉体的哥林多信徒一样，会自高自大，高看这个，鄙视那个。四章七节继续说，『使你与人不同的是谁？你有甚么不是领受的？若真是领受的，你为甚么夸口，彷佛不是领受的？』使我们与人不同的乃是神。我们所有的，都是从神领受的。因此，一切的荣耀都当归与神，我们该凭神夸口，不该凭自己，也不该凭神所使用的任何仆人，如保罗或亚波罗夸口。保罗在这里似乎是说，『你们以为是彼得、保罗、或亚波罗使你们与人不同，或是甚么人使你们与人不同么？不要有这种想法。不但如此，你们所领受的，不是从保罗、矶法或亚波罗领受的；你们都是从神领受的。因此，你们不该夸口，彷佛不是领受的。就算你有使你与人不同或与人有别的东西，那是你从神领受的。因著是神赐给你的，你应当只凭神夸口，不该凭任何人夸口。』八节说，『你们已经饱足了，已经丰富了，不用我们，自己就作王了。我巴不得你们果真作王，叫我们也得与你们一同作王。』哥林多的信徒夸耀他们所得著的，以他们所有的为满足。他们自满自足，向使徒独立，作起王来。这完全是在他们自己里面，并在肉体里面。
13Some translators and expositors think that the expression “what has been written” refers to the writings of the Old Testament. We disagree. This phrase must refer to what has been written in the preceding chapters, such as: “Was Paul crucified for you?” (1:13), “What then is Apollos? And what is Paul?” They are simply ministers of Christ, a planter and a waterer (3:5-7). They are not Christ crucified for the believers. They 7 are not God, who makes the believers grow. They should not be appraised beyond being ministers of Christ, planters and waterers. Otherwise, their appraisers, like the fleshly Corinthian believers, may be puffed up on behalf of the one against the other. Verse 7 continues, “For who makes a distinction between you and others? And what do you have that you did not receive? And if indeed you received it, why do you boast as not receiving it?” It is God who makes a distinction between us and others. And what we have we received from God. Hence, all the glory should be ascribed to God, and we should boast in Him, not in ourselves or in any servants, such as Paul or Apollos, whom He has used. Here Paul seems to be saying, “Do you think that it is Peter, Paul, or Apollos who makes a distinction between you and others, or who makes you different from others? Don’t think like this. Furthermore, what you received you received not from Paul, Cephas, or Apollos—you received it all from God. Therefore, you should not boast as if you have not received it. If you have something which makes you different from others or distinct from others, that is something you have received from God. Since God has given it to you, you should boast in Him alone, not in any man.” Verse 8 says, “Already you are filled; already you have become rich; you have reigned without us; and I would that you really did reign, that we also might reign with you.” The Corinthian believers, proud of what they obtained, became satisfied with what they had. They became self-sufficient and reigned independently of the apostles. This was altogether in themselves and in their flesh.
14保罗再一次题到哥林多崇尚哲学之希利尼信徒中间的光景。他们以为自己已经充足了，他们已经丰富、饱足了。他们的作为好像不用使徒，自己就作王了。保罗很忠信的告诉他们：『我巴不得你们果真作王，叫我们也得与你们一同作王。』这句话一点也不甘甜，不令人愉悦，也没有包著糖衣。这一句话显明保罗的忠信。保罗在九节继续说，『我想神把我们使徒显列在末后，好像定了死罪的人，因为我们对世界，就是对天使和世人，成了一台戏。』保罗说神把使徒显列在末后，因为哥林多人的所作所为，好像他们已经作王了。保罗在这里告诉他们，他们已经比使徒先作王了，这是说，神把使徒显列在末后，他们是最后作王的。在保罗的时候，当罪犯在竞技场上与野兽搏斗，以娱大众时，那些罪犯是末后展示的。他们被看作无有的，因为他们是最卑贱的人，犯了当死的罪。罗马政府通常要他们展现在竞技场上与野兽搏斗。每当有这种公开展示的时候，罪犯是最后展示的。保罗以此比喻神把他们使徒，显列在神一台戏的末后。哥林多人不是被列在最后的，使徒却是列在最后的。使徒认为自己在世人面前，如同定了死罪的囚犯，不像哥林多人，如同受了命定来掌权的王。
14Once again Paul refers to the situation among those philosophical Greek believers at Corinth. They thought they were sufficient, that they were rich and full. They acted as if they were kings reigning without the apostles. Speaking very faithfully, Paul says to them, “I would that you really did reign, that we also might reign with you.” This word is not sweet, pleasant, or sugar-coated in any way. It is a word that shows Paul’s faithfulness. In verse 9 Paul goes on to say, “For, I think, God has set forth us the apostles last of all, as doomed to death; because we have become a spectacle to the world, both to angels and to men.” Paul says that God has set forth the apostles last, because the Corinthians were acting as if they were already kings. Here Paul is telling them that they had become kings before the apostles did. This means that God has set forth the apostles last; they would be the last to become kings. In Paul’st i me, when criminals fought with wild beasts in the amphitheater for the entertainment of the populace, the criminals were exhibited last of all. The criminals were regarded as nothing, for they were the lowest of people, those who had committed crimes deserving the death penalty. The Roman government often would have them fight against wild beasts in the amphitheater as an exhibition. Whenever there was such an exhibition, the criminals were exhibited last of all. Paul uses this as a metaphor to illustrate that the apostles have been set forth by God to be the last show, the last exhibition. The Corinthians were not last; the apostles were those who were last. The apostles considered themselves as criminals doomed to death before the world, not as kings destined to reign like the Corinthians
15保罗又告诉哥林多人，使徒『对世界，就是对天使和世人，成了一台戏』。这也是一个隐喻，指罗马竞技场上罪犯与野兽的搏斗。使徒对世界成了这样一台戏，不仅给世人，也给天使观看。地上的人和空中的天使都在观看使徒的展示。因此，他们对全宇宙成了一台戏。我们在下一篇信息将要看见，这与他们成为『世界上的污秽』与『万物中的渣滓』
15Paul also tells the Corinthians that the apostles had become “a spectacle to the world, both to angels and to men.” This also is a metaphor, referring to fights between criminals and wild beasts in the Roman amphitheater. The apostles became such a spectacle to the world, seen not only by men but also by angels. Both men on earth and angels in the air were watching the exhibition of the apostles. Hence, they were a spectacle to the whole universe. As we shall see in the next message, this is related to their becoming “the offscouring of the world” and “the scum of all
16（13） 有关。
16things” (v. 13).
17保罗使用这些隐喻告诉哥林多信徒，他们的行事为人不该像已经作王，或是已经丰富、样样都有的样子。保罗似乎是说，『你们行事为人，不要像作王一样。神把我们使徒显列在神圣展示的末后，我们好像定了死罪的囚犯，这是我们的定命。但你们却好像正在享受另一种定命。你们丰富了，你们饱足了，并且你们作王了；但我们却是一台戏。』保罗向哥林多人所说的话，适用于今天我们在主恢复里的人身上。我们也当像九节的使徒─如同定了死罪的囚犯，以及对天使和世人的一台戏。我们不该看自己是饱足、丰富并有权势的；这种态度完全是错误的。我们在主的恢复里必须给别人留下一个印象，我们好像是定了死罪的囚犯，并且对整个宇宙成了一台戏。
17By using these metaphors Paul was telling the Corinthian believers that they should not act as if they were kings or as if they were rich and had everything. Paul seems to be saying, “Don’t be have like kings. God has made us, the apostles, last in the divine exhibition. We are as criminals doomed to death. This is our destiny. But you seem to be enjoying another kind of destiny. You are rich, you are full, and you are reigning. We, however, are a spectacle.” Paul’sword to the Corinthians applies to us today in the Lord’s recovery. We also should be like the apostles in verse 9—criminals doomed to death and a spectacle both to angels and to men. We should not consider ourselves those who are full, rich, and powerful. This attitude is altogether wrong. We in the recovery must give others the impression that we are as criminals condemned to death and a spectacle to the whole universe