哥林多前书生命读经 · 第35篇

神的奥秘的管家（二）

Stewards of the Mysteries of God (2)

1读经：哥林多前书四章十至二十一节。保罗在林前四章九节说，『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。』保罗在这里说『我想』，这是很有意义的。这就是说，保罗不十分有把握。这里保罗不是谦卑，乃是照著成为肉体的原则说话。保罗在这里没有说，『耶和华如此说，』也没有宣告：『弟兄姊妹，你们难道不知道，我是在灵里说话？』今天灵恩派实行『耶和华如此说』这种宣告，可是这样的实行不是按照新约的原则。

1Scripture Reading: 1 Cor. 4:10-21 In 4:9 Paul says, “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.” It is significant that here Paul says “I think.” This means that Paul was not fully assured. This is not a matter of humility; it is a matter of speaking according to the principle of incarnation. Paul does not say here, “Thus saith the Lord.” Neither does he declare, “Brothers and sisters, don’ty ou know that I am speaking in the spirit?” In today’s Pentecostalism there is a practice of declaring, “Thus saith the Lord.” However, such a practice is not according to the New Testament principle

2保罗在这一章里所说的话很严肃，却非常亲切。他在责备、指导、改正、调整、并管教信徒们，可是这一切他作得非常亲切。到了某个点时，他插进了『我想』这辞。我信保罗知道他所说的的确是出于神。虽然如此，他却说『我想』，因为他知道新约的原则就是成为肉体的原则。按照这个原则，神是在我们的说话中说话；神与人成为一。当人与神调和来作事的时候，是神作事，同时也是人作事。因著『我想』这辞说明了这个原则，所以我认为这辞用在九节这里非常宝贵。神能在我们的说话中说话，这实在太有意义了！『我想』这辞指明保罗在说话；然而，按照成为肉体的原则，保罗说话就是神说话。因著保罗和神是一，保罗说话的时候，神也说话。这就是本节使用『我想』这辞的意义。保罗在九节使用『末后』一辞，当时一般人都领会，这种说法是指竞技场上表演最后的一幕。依照古时的惯例，罪犯在竞技场上与野兽搏斗，以娱大众时，他们是末后展示的。最后的一幕，末了的展示，就是定死罪的囚犯与野兽搏斗以娱众人。『末后』就是指这件事。保罗在九节使用这个隐喻的说法，表达一个思想：神把使徒显列在末后，好像是最卑下又定了死罪的囚犯，以娱众人。

2In this chapter Paul speaks soberly, yet in a very intimate way. He was rebuking, instructing, correcting, adjusting, and disciplining the believers, but he was doing all this in a very intimate manner. Then at a certain point he inserted the words “I think.” I believe that Paul knew that his speaking was truly of God. Nevertheless, he said “I think” because he knew that the New Testament principle is the principle of incarnation. According to this principle, God speaks in our speaking. God and man become one. When man is mingled with God in doing a certain thing, that is simultaneously both God’s doing and man’s doing. Because the words “I think” illustrate this principle, I regard their insertion in verse 9 as very precious. How meaningful it is that God may speak in our speaking! The clause “I think” indicates that Paul was speaking. Nevertheless, in keeping with the principle of incarnation, Paul’s speaking was God’s speaking. Because Paul and God were one, when Paul spoke, God spoke also. This is the significance of the words “I think” used in this verse. In verse 9 Paul uses the phrase “last of all.” This expression, commonly understood at the time, refers to the last part of the performance in the amphitheater. According to ancient custom, when criminals fought with wild beasts in the amphitheater for the entertainment of the populace, the criminals were exhibited last of all. The last act, the last show, was that of condemned criminals fighting with wild beasts for the entertainment of the people. The phrase “last of all” refers to this. In verse 9 Paul uses this expression metaphorically to convey the thought that God has set forth the apostles last of all, as if they were the lowest criminals condemned to death, to be entertainment for the people.

3这里的戏，原文意戏剧，指戏剧表演，一种娱乐众人的展示。所以保罗乃是向哥林多人说，『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。我想神把我们使徒显列在末后，好像定了死罪的人。』当保罗说，『我巴不得你们果真作王，』他指明哥林多的信徒不是真作王；相反的，他们是在作梦。保罗所说神把使徒显列在末后的话，证明哥林多人并没有作王。保罗似乎在说，『神没有在今世叫我们作王，反倒把我们列在末后，好像定了死罪的囚犯，与野兽搏斗。』这一个隐喻，陈明了一幅使徒实况的生动图画。他们绝没有作王，乃像定了死罪的罪犯，与野兽搏斗，以娱大众。这也是我们今天在人眼中的定命。但是在神的眼中，我们的定命是享受基督。我们享受基督的人，在人眼中成了罪犯，作他们的享受；但在神的眼中，基督是我们的定命给我们享受。许多人讥讽、嘲笑我们，但他们以讥笑我们为乐时，我们却在享受基督。这表明我们有两种定命：在神眼中，我们的定命是以基督为我们的享受；在人眼中，我们的定命却是被定死罪的罪犯，以娱别人。如果我们像保罗那样，对主忠信，我们在人面前的定命就会这样。我们会被显列在末后，对天使和世人，成了一台戏。

3In Greek the word rendered “spectacle” is the word for theater. It refers to a show, a display, made in a theatrical way as entertainment. Thus, Paul was saying to the Corinthians, “You are already filled. You have become rich, and you have reigned without us. I would that you really did reign as kings so that we could reign with you. For, I think, God has set forth us the apostles last, as doomed to death.” When Paul says, “I would that you really did reign,” he indicates that the Corinthian believers were not actually reigning as kings. On the contrary, they were in a dream. The fact that they were not yet kings is proved by Paul’sword about the apostles being set forth last of all. Paul seems to be saying, “God has not made us kings in this age. Rather, He has set us forth as if we were criminals doomed to death, to fight with beasts.” This metaphor presents a vivid picture of the apostles’ situation. Far from reigning as kings, they were as criminals doomed to fight with wild beasts for people’s entertainment. Today this is also our destiny in the sight of man. However, in the sight of God, our destiny is to enjoy Christ. We who enjoy Christ have become as criminals in the sight of man for their enjoyment. But in the sight of God Christ is our destiny for our enjoyment. Many have ridiculed us and mocked us. But while they mock us for their entertainment, we are enjoying Christ. This shows that we have two destinies. Our destiny in the sight of God is to have Christ for our enjoyment. Our destiny in the sight of man is to be regarded as criminals condemned to death for others’ entertainment. If we are faithful to the Lord, as Paul was, this will be our destiny before men. We shall be set forth last of all, and we shall be made a spectacle both to angels and to men

参世界上的污秽，

III. THE OFFSCOURING OF THE WORLD

4与万物中的渣滓林前四章非常亲切。在这里我们看见

4AND THE SCUM OF ALL THINGS Chapter four of 1 Corinthians is very intimate. Here we

5一位父亲亲切的责备、指导、改正、甚至管教犯错的儿女。我们读这一章的时候，能彀感受作者与哥林多信徒之间的亲密。

5see a father rebuking, instructing, correcting, and even disciplining his mistaken children in an intimate way. As we read this chapter, we can sense the intimacy between the writer and the believers at Corinth

6保罗指出使徒对世界成了一台戏之后，在十节接著就说，『我们为基督的缘故是愚拙的，你们在基督里倒是精明的；我们软弱，你们倒强壮；你们有荣耀，我们倒被轻视。』使徒为基督的缘故，甘愿弃绝属人的智慧，成为愚拙的。但属肉体的哥林多信徒，虽然说他们是在基督里，却仍留在天然的智慧里作精明人。保罗不是说，他们为基督的缘故是哲学家；保罗乃是宣告，他们为基督的缘故是愚拙的人。在某种意义上，每一位在基督里的信徒都必须成为愚拙的。许多今世有智慧的人，因著基督就成了愚拙的人。使徒虽然为基督的缘故成了愚拙的人，哥林多人却仍要精明。

6After pointing out that the apostles have become a spectacle to the world, Paul goes on to say in verse 10, “We are fools because of Christ, but you are prudent in Christ; we are weak, but you are strong; you are glorious, but we are dishonored.” The apostles were willing to be foolish by forsaking their human wisdom for the sake of Christ. But the fleshly Corinthian believers remained prudent in their natural wisdom, while claiming they were in Christ. Paul did not say that they were philosophers because of Christ; he declares that they were fools because of Christ. In a sense, every believer in Christ must become a fool. Many who were wise in this world have become fools of Christ. But although the apostles had become fools because of Christ, the Corinthians sought to remain prudent.

7保罗在十节又说，『我们软弱，你们倒强壮。』使徒在供应基督时，似乎是软弱的，因为他们不用天然的力量或才能。（二3。）但属肉体的哥林多信徒是强壮的，藉著运用他们天然的才能，在信徒当中要人承认他们的卓越。保罗在十节又对哥林多人说，『你们有荣耀，我们倒被轻视。』哥林多的信徒是荣耀的、尊贵的，显得很有光彩。但使徒却被寻求荣耀的哥林多人所藐视、轻看。藉此我们看见，哥林多人奔跑基督徒的赛程完全跑错了。保罗在十一至十三节继续说，『直到今时，我们还是又饥，又渴，又赤身露体，又挨拳打，又居无定所；并且劳苦，亲手作工；被人咒骂，我们就祝福；被人逼迫，我们就忍受；被人毁谤，我们就善劝。』毁谤，意思是侮辱，中伤。这里的善劝，就是为要平息安抚，用劝告、安慰和勉励来恳求。

7In verse 10 Paul also says, “We are weak, but you are strong.” The apostles while ministering Christ appeared to be weak, for they used no strength or power of their natural being (2:3). But the fleshly Corinthian believers were strong, claiming prominence among the believers by exercising their natural ability. In verse 10 Paul also tells the Corinthians, “You are glorious, but we are dishonored.” The Corinthian believers were glorious, or honorable, in a display of splendor. But the apostles were dishonored and despised by the glory-seeking Corinthians. By this we can see that the Corinthians were altogether wrong in their way of running the Christian course. In verses 11 through 13 Paul continues, “Until the present hour we both hunger and thirst, and are naked and beaten and wander without a home; and we labor, working with our own hands; being reviled we bless, being persecuted we bear it, being defamed we appeal.” Defamed means insulted, spoken of injuriously. To appeal here is to entreat with exhortation, consolation, and encouragement in order to appease

8保罗在十三节说，『我们成了世界上的污秽，万物中的渣滓，直到如今。』污秽和渣滓是同义辞。污秽是指清扫时所丢弃的，因此是废物、污物。渣滓是指被擦掉的，因此是垃圾、废物。这两个同义辞都用为隐喻，特指最低阶层被定罪的罪犯，被扔在海里，或被扔在竞技场上的野兽跟前。保罗在这里把自己比作最低下的罪犯、污秽、渣滓、垃圾、废物。我跟已往许多的朋友比较一下，也是渣滓、污秽。他们很有成就，家财万贯。他们看我是愚拙的人，不明白我一生到底在作甚么。有时我遇见多年前的老朋友，他们问起我在作甚么事，我不知如何确定回答。他们事业有成，我们却成为世界上的污秽，万物中的渣滓。我们只有资格当作废物被人丢弃；这是保罗认为犹太人和外邦人对他的评价。

8In verse 1 3 Paul says, “We have become as the offscouring of the world, as the scum of all things until now.” Offscouring and scum are synonyms. Offscouring denotes that which is thrown away in cleansing; hence, refuse, filth. Scum denotes that which is wiped off; hence, rubbish, refuse. Both synonyms are metaphorically used, especially of condemned criminals of the lowest class, who were cast into the sea or to the wild beasts in the amphitheater. Here Paul likens himself to the lowest criminals, to offscouring, scum, rubbish, refuse. Compared to many of my friends from the past, I also am scum and offscouring. They have become very successful and have acquired much wealth. They regard me as a fool and wonder what I have been doing with my life. Occasionally I meet friends from many years ago. When they ask me what I have been doing, I am not sure how to answer. They have become extremely successful, but we have become the offscouring of the world and the scum of all things. We are qualified only to be cast aside as waste. This was Paul’s estimation of himself with respect to both the Jews and the Gentiles.

肆生身的父

IV. THE BEGETTING FATHER

9十四至二十一节是本章最亲切的一段，我们在这里看到保罗是生身的父。他似乎在对哥林多人说，『不错，我是渣滓，我是污秽。但我是生了许多儿女的父亲。我在基督耶稣里藉著福音生了你们。』

9Verses 14 through 21 are the most intimate portion of this chapter. Here we see that Paul was a begetting father. He seems to be saying to the Corinthians, “Yes, I am scum and offscouring. But I am a father who has begotten many children. In Christ Jesus I have begotten you through the gospel

10保罗在十四节说，『我写这些话，不是羞辱你们，乃像劝戒我亲爱的儿女一样。』如果我是哥林多的一个信徒，收到了这封书信，读了本章头十三节之后，一定会羞惭满面。我会对自己说，『我属灵的父亲说，我们高举自己，而他却把自己当作污秽和渣滓。这使我觉得羞愧。』但是保罗说，他写这些话，不是羞辱他们，乃像劝戒他亲爱的儿女一样。保罗在十五节继续说，『你们在基督里，纵有上万的导师，父亲却不多，因为是我在基督耶稣里藉著福音生了你们。』导师，原文直译儿童导师，如在加拉太三章二十四至二十五节者。儿童导师是对所照管的儿童给以教训和指导；父亲是将生命分给所生的儿女。使徒乃是这样一位父亲，他在基督里藉著福音生了哥林多的信徒，将神的生命分赐到他们里面，使他们成为神的儿女，和基督的肢体。林前四章十六节接著说，『所以我恳求你们要效法我。』恳求，原文和十三节所用的善劝相同。保罗恳求哥林多人效法他，他似乎在说，『我的儿女，不要作王罢！要乐意在人眼中被轻视，好像罪犯一样。不要作哲学家，要成为污秽和渣滓。要转离你们以前的所是，而效法我。今天我们使徒为基督的缘故，在人面前是被人轻视的。我们为基督的缘故成了愚拙的人，我们对天使和世人，成了一台戏，我们好像定了死罪的囚犯，我们是渣滓和污秽。但对你们，我却是生身的父。』

10In verse 14 Paul says, “Not as shaming you am I writing these things, but as my beloved children I admonish you.” If I had been one of the believers receiving this Epistle at Corinth, I would have been ashamed after reading the first thirteen verses of this chapter. I would have said to myself, “My spiritual father says that we are exalting ourselves, but he considers himself as offscouring and scum. This makes me feel ashamed.” However, Paul says that he wrote these things not to shame them, but to admonish them as his beloved children. In verse 15 Paul goes on to say, “For though you have ten thousand guides in Christ, yet not many fathers; for in Christ Jesus I have begotten you through the gospel.” The Greek word rendered guides literally means child - conductors, as in Galatians 3:24 and 25. Guides, child - conductors, give instructions and directions to the children under their guardianship; fathers impart life to their children whom they beget. The apostle was such a father. He had begotten the Corinthian believers in Christ through the gospel, imparting the divine life into them so that they became children of God and members of Christ. Verse 16 continues, “I appeal therefore to you, become imitators of me.” The Greek word for appeal is the same as that used in verse 13. In appealing to the Corinthians to imitate him, Paul seems to be saying, “My children, don’t be kings, but be willing to be despised as criminals in the sight of men. Don’t be philosophers, but be offscouring and scum. Turn from what you were in the past and become imitators of me. Today we, the apostles, are despised before man for the sake of Christ. We have become fools because of Christ. We have been made a spectacle to angels and to men, we are like criminals sentenced to death, and we are scum and offscouring. But to you I am a begetting father.”

11保罗在十七节说，『因此我已打发提摩太到你们那里去；他在主里是我所亲爱、忠信的孩子；他必题醒你们，我在基督耶稣里怎样行事，正如我在各处各召会中所教导的。』这里的行事，是指使徒在各召会教导圣徒时，行事的方式。『在各处各召会』这说法指明两件事：第一，使徒的教训在各处都是一样的，没有因地而异；第二，各处等于各召会，各召会也等于各处。这封书信是由提摩太带给哥林多人。所以保罗不但写了一封书信，他也打发一位同工带著这封书信去看望哥林多人。由此我们看见，保罗和哥林多信徒之间，有亲密并切身的接触。保罗在十八至十九节告诉哥林多人：『有些人以为我不到你们那里去，就自高自大，然而主若愿意，我必快到你们那里去。』这是保罗答覆哥林多人所问，保罗自己为甚么不到他们那里去。有些人自高自大，以为保罗不会看望他们。但保罗说，主若愿意，他必快到哥林多去。如果他能决定，他必定要去。可是照新约的说法，保罗插进了『主若愿意』，指明主可能不打发他去。所以，主若愿意，他一定会去；但主若不愿意保罗去看望哥林多人，他就不能作甚么。

11In verse 17 Paul says, “Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every church.” The ways here refer to the ways in which the apostle conducted himself as he taught the saints in every church. The expression “everywhere in every church” indicates two things: first, that the apostle’ste aching is the same universally, not varying from place to place; second, that everywhere equals every church and that every church equals everywhere. This Epistle was brought to the Corinthians by Timothy. Thus, Paul not only wrote an Epistle; he also sent a co-worker to visit the Corinthians with this Epistle. By this we see that Paul had intimate and personal contact with the believers at Corinth. In verses 18 and 19 Paul tells the Corinthians, “Now some have been puffed up as though I were not coming to you; but I will come to you shortly, if the Lord wills.” This was Paul’s answer to those Corinthians who were asking why Paul himself did not come to them. Some were puffed up, thinking that he would not visit them. But Paul says that if the Lord wills, he will come to Corinth shortly. If it were up to him, he would definitely come. But, according to the New Testament way of speaking, Paul inserted the words “if the Lord wills” to indicate that the Lord may not send him there. Thus, if the Lord wills, he will come. But if the Lord does not will that he visit the Corinthians, there is nothing Paul can do about it

12保罗在十九至二十节说，『并且我所要知道的，不是那些自高自大之人的言语，乃是他们的能力。因为神的国不在于言语，乃在于能力。』这里保罗所说神的国，是指召会生活，含示就权柄的意义说，今世的召会就是神的国。保罗知道神的国不在于言语，乃在于能力。因这缘故，他想要知道那些自高自大之人的能力。二十一节是本章的结语：『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？』使徒对哥林多的信徒说这话，乃是基于使徒是他们属灵的父亲。保罗是这样属灵的父亲，有地位和责任，管教他的儿女。

12In verses 19 and 20 Paul says, “I will know not the speech of those who have been puffed up, but the power; for the kingdom of God is not in speech, but in power.” Paul’sword about the kingdom of God refers to the church life. This implies that in the sense of authority the church in this age is the kingdom of God. Paul knew that the kingdom of God is not in speech, but in power. For this reason, he wanted to know the power of those who were puffed up. Verse 21 is the conclusion of this chapter: “What do you want? Shall I come to you with a rod, or in love and a spirit of meekness?” This word is spoken to the Corinthian believers based upon the consideration that the apostle is their spiritual father. As such, he has the position and responsibility to chastise his children

13这里温柔的灵，指使徒有圣灵内住并调和之重生的灵。温柔的灵乃是被基督的温柔（林后十1）浸透的灵，显出基督的美德。照保罗在林前四章二十一节的话来看，他是高兴还是不高兴？是生气还是温柔？我要说，他在本章里也高兴，也不高兴；是温柔，也是生气的。但这绝不是说，保罗是两面人。不，这节圣经启示真正属灵的人可以生气，而随即转为温柔。事实上，属灵的人连生气的时候，也能彀温柔。如果你不属灵，怒气要好几天才会过去；但属灵的人，怒气可以马上消失。假如一位弟兄得罪你，你会生气。如果需要很长时间怒气才会消失，这就证明你不属灵。你的怒气消失得越快，你就越属灵。姊妹们，如果你们不能在这一分钟向丈夫生气，而下一分钟转为温柔，你们的属灵就不是真的。如果你需要几个小时才能对丈夫转怒为喜，那你只有人工的属灵。

13A spirit of meekness here refers to the apostle’s regenerated spirit indwelt by and mingled with the Holy Spirit. The spirit of meekness is one that is saturated with the meekness of Christ (2 Cor. 10:1) to express the virtue of Christ. According to Paul’sword in verse 21, was he happy or unhappy, angry or meek? I would say that in this chapter he is unhappy and happy as well, angry and meek as well. This definitely does not mean, however, that Paul is two-faced. Rather, it reveals that a genuinely spiritual person can be meek and then immediately become angry. In fact, a spiritual person can be meek even while he is angry. If you are not spiritual, it may take a few days for your anger to subside. But the anger of a spiritual person can vanish instantly. Suppose a brother offends you, and you become angry. If it takes a long time for your anger to go away, this proves that you are not a spiritual person. The faster your anger disappears, the more spiritual you are. Sisters, if you cannot be angry with your husband one minute and meek toward him the next, your spirituality is not genuine. If you need several hours to turn from your anger and become happy with your husband, you have only a man-made spirituality

14保罗是这一刻生气，下一刻就能喜乐的人。这表明他是真正属灵的人。因此，我们可以正确的说，在本章他向哥林多人是生气的，也是温柔的。姊妹们，你生丈夫的气，要多久才能消气？是否要好几天才会再跟他讲话，转怒为喜？长老们，如果另一位长老得罪你，你要多久才能胜过这个冒犯？是否要一周才能与得罪你的人有美好的交通？长老们可能释放属灵的信息，却不知道怎样在彼此之间有真正的属灵。一位弟兄被得罪，要过好几天才能胜过，这的确不是真正的属灵。我们在林前四章，看到保罗非常不高兴在哥林多的希利尼信徒，但是不高兴却能转眼消失。他能彀在二十一节问他们，是要他带著刑杖，还是要他在爱和温柔的灵里到他们那里去？这句话到底是发怒呢，还是温柔的？相当难说，因为保罗实际上是发怒，同时也是温柔的。

14Paul was a person who could be angry one moment and happy the next. This shows that he was truly a spiritual person. Thus, it is correct to say that in this chapter he was both angry with the Corinthians and meek toward them. Sisters, once you have become angry with your husband, how long does it take before your anger goes away? Will it be days before you speak to him again and are happy with him? Elders, if you are offended by another elder, how long will it take for you to get over this offense? Will it take a week before you can have pleasant fellowship with the one who offended you? The elders may give messages on spirituality, but they may not know how to be genuinely spiritual with one another. It certainly is not true spirituality for a brother to take several days to get over an offense. In 1 Corinthians 4 we see that Paul was quite unhappy with the Greek believers at Corinth. However, his unhappiness could suddenly vanish. He could ask in verse 21 whether they wanted him to come to them with a rod, or in love and a spirit of meekness. Is this a word of anger or of meekness? It is rather difficult to say, for Paul was actually angry and meek at the same time.

15如果我们不知道如何正确的发怒，就不能真属灵。事实上，我们也不能作真人，反倒像雕像一样，缺乏人的感觉。我们越属灵，就越容易生气。如果你从来没有很快的发脾气，那就指明你不是真属灵。有人会认为这种对属灵的思想是非常错误的。但是，从经历中我知道这是个事实：我们越属灵，就越容易生气。原因在于我们若真属灵，我们就是真实的，不隐瞒也不装假。如果你和我相处多时，从来不生我的气，我就不会信赖你。你可能是高明的政治家。我不信你和我同处了几个月，而没有被我得罪。我非常清楚，我所作的一些事会得罪人。如果与我同处的人没有被我得罪，他的属灵必定不是真的，他必定是没有血肉的人。我们都有血有肉，我们都知道甚么是生气。我们若彼此耍手腕，就会隐藏怒气。但是一个真属灵的人是不会隐藏怒气的。一面，他容易生气；另一面，他也很快转离怒气。我们再思想保罗在二十一节所说的话，他问：『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？』这听起来像圣经的一句话么？如果这句话不是在圣经里，我们没有人会同意这样的话配在圣经里。如果有人说，『我的子民，时候将近，我必快来。我爱你们，你们也必须爱我。这是耶和华说的。』这种说法似乎很像圣经。但是问说，要我带著刑杖还是要在爱和温柔的灵21里到你们那里去，这听起来像圣经或属灵么？二十一节听起来好像是一个发怒的人写的。虽然如此，这些话是记载在圣经里。我们再一次看到，圣经与别的书不同。

15If we do not know how to be angry in a proper way, we cannot be genuinely spiritual. In fact, we cannot be truly human either. Instead, we shall be like statues, lacking human feeling. The more spiritual we are, the easier it will be for us to become angry. If you never get angry quickly, that is an indication that you are not truly spiritual. Some may consider such a thought about spirituality as very mistaken. However, from experience I know that it is a fact that the more spiritual we are, the easier it will be to become angry. The reason for this is that when we are truly spiritual, we are genuine. We do not hide, and we do not pretend. If you live with me for a long period of time and are never angry with me, I will not have any confidence in you. Probably you are a good politician. I cannot believe that you could live with me for many months without being of fended by me. I fully realize that certain things I do are offensive to others. If someone can stay with me and not be offended by me, it must be because his spirituality is not genuine. He must be a person without flesh and blood. But since we all are persons of flesh and blood, we all know what it is to be angry. However, if we are political with one another, we shall conceal our anger. But a truly spiritual person will not hide his anger. On the one hand, he may be quick to become angry; on the other hand, he will be just as quick to turn from his anger. Consider again what Paul says in verse 21. He asks, “What do you want? Shall I come to you with a rod, or in love and a spirit of meekness?” Does this sound like a verse from the holy Scriptures? If this word were not in the Bible, none of us would accept such a statement as worthy of being in the Scriptures. It may appear scriptural for someone to say, “The time is short, My people. I come quickly. I love you, and you must love Me. Thus saith the Lord.” But does it sound biblical or spiritual to ask whether we should come with a rod or in love and a spirit of meekness? Verse sounds like the writing of someone who is angry. Nevertheless, these words are recorded in the Bible. Once again we see that the Bible is different from any other book.

16假如我一分钟之内向一位弟兄生气，马上又对他喜乐，他可能会被得罪而批评我不属灵。然而，他的属灵可能不是真的，我的属灵却可能是真的。我再说，一个真属灵的人能彀很快的由温柔转为生气，或由生气转为温柔。

16Suppose I am angry with a certain brother one minute and then, very soon afterwards, I am quite happy with him. He may be offended and criticize me for not being spiritual. However, his spirituality may not be genuine, whereas my spirituality may be real. To repeat, a person who is truly spiritual can quickly go from meekness to anger or from anger to meekness.

171我深深珍赏林前四章。我们在这一章里，看到非常真实的人性，无伪的人性；这种人性满有生命。如果我们一再读保罗的话，特别是祷读这些话，我们就会摸著生命。二十一节虽然听起来不像圣经的话，却满了生命的分量。相反的，说了一些话以后加上『耶和华如此说』，可能一点生命也没有。保罗在林前四章的话，满了生命的分量。我们都需要向保罗学习真正的属灵，我们若真属灵，就不会隐藏、不会装假、不会耍手腕。反而，我们会有真正的人性，简单作我们在基督里所是的。这种生活能把基督追测不尽的丰富分赐到信徒里面。凡有这种人性的人，就有资格成为神家中的管家。所有的长老都需要有本章所说明的人性。惟有一班有真正人性的长老，才能建造召会。凡是聪明、耍手腕、从不得罪人、从不犯错的长老，都不能建造召会。然而，我不是说，粗心大意的人能彀在建造召会上有用。我的点是说，长老有了真正的人性、无伪的人性，才能建造召会。所有的圣徒也需要有这种人性。我们在召会生活和婚姻生活中，都需要真实。我们不该隐瞒或装假，反倒要像保罗一样，有真正的人性和真实的属灵。

17I have a deep appreciation for chapter four of Corinthians. In this chapter we see a humanity which is very genuine, a humanity without pretense. Yet, this humanity is full of life. If we read Paul’swords again and again, especially if we pray-read them, we shall touch life. Although verse 21 may not sound like a very scriptural way of speaking, it is a verse full of the weight of life. On the contrary, to utter certain words followed by, “Thus saith the Lord,” may be completely lacking in life. Paul’sword in 1 Corinthians 4 is full of the weight of life. We all need to learn from Paul to have a genuine spirituality. If we are truly spiritual, we shall not hide, we shall not pretend, and we shall not play politics. Rather, we shall have a genuine humanity and simply be what we are in Christ. This is the kind of life which can dispense the unsearchable riches of Christ into the believers. Those who possess this kind of humanity are qualified to be stewards in God’s family. All the elders need to have the kind of humanity illustrated in this chapter. Only those elders with a genuine humanity can build up the church. Those who are clever, political, and who never offend others and never make mistakes cannot build up the church. However, I do not mean that those who are careless can be useful in building up the church. My point here is that elders with a true humanity, a humanity without pretense, can build up the church. All the saints need to have this kind of humanity. Both in the church life and in married life, we need to be genuine. We should not hide or pretend, but, like Paul, have a genuine humanity and a true spirituality.

18一面，我们需要成为污秽和渣滓；另一面，我们需要成为生身的父。我们若不是污秽和渣滓，又不是生身的父，我们的工作就没有冲击力。我们可以传讲正确的道理，但果效不大。生身的父把生命分赐给人，他在人的眼中，必须像定了死罪的囚犯。他必须被人当作无用、愚拙的人，当作污秽、渣滓。如果我们在人面前过这种生活，我们就会成为能生育许多儿女的父亲。这就是说，如果我们要把生命分赐给人，我们在人眼中就必须是被轻视的。今天在主的恢复中更是如此。你要成为一个分赐生命的人，你必定受到宗教的轻视。属世的基督徒会说你是污秽、渣滓。这样，你就会成为分赐生命并生身的父。

18On the one hand, we need to be as offscouring and scum; on the other hand we need to be begetting fathers. If we are not offscouring and scum and also begetting fathers, our work will have little impact. We may preach the right things doctrinally, but with little result. A begetting father, one who imparts life to others, must be as a criminal condemned to death in the sight of man. He must be regarded as useless, as a fool, as offscouring and scum. If we live such a life before man, then we shall be fathers able to beget many children. This means that if we would impart life to others, we must be despised in the eyes of man. This is especially true today in the Lord’s recovery. In order to be a life-imparter, you must be despised by religion. The worldly Christians should say that you are an offscouring, scum. Then you will become a life- imparting and begetting father.