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哥林多前书生命读经 · 第36篇

对付恶弟兄

DEALING WITH AN EVIL BROTHER
1读经：哥林多前书五章一至十三节。保罗在林前五章一至十三节转到对付恶弟兄的事。一至四章所对付的第一个难处是分裂，主要的是与魂的天然生命有关。在五章，本书的第二段，所对付的第二个难处是淫乱的罪，与肉体的情欲有关。这难处牵涉到人与继母乱伦，就道德说，比分裂更为粗鄙。前者是分争，来自骄傲；后者是粗鄙的罪，来自情欲。
1Scripture Reading: 1 Cor. 5:1-13 In 5:1-13 Paul turns to the matter of dealing with an evil brother. The first problem, dealt with in chapters one through four, is the matter of division, which is mainly related to the natural life of the soul. The second problem, dealt with in chapter five, the second section of the book, is the sin of fornication, which is related to the lust of the flesh. Morally speaking, this problem, involving incest between a brother and his stepmother, is more gross than the former. The former pertains to the strife that comes from pride. The latter is a gross sin that comes from lust
2林前五章有几个特点。第一，这一章说出，就连真信徒也会犯粗鄙的罪。许多读新约的人会以为，因著神的恩典，信徒不可能犯罪作恶，特别不会作旧约所记载的某些恶事。但在本章里，我们却读到哥林多召会的一位弟兄犯了与继母乱伦的罪。当然，保罗的目的是要帮助召会对付这位恶弟兄。我们读本章圣经，就看见一个真得救的人，在主里的真弟兄，确实可能犯这样的罪。如果新约没有这个记载，我们也许很难相信，一个得救的人竟然会犯这样的罪。我们会以为，一个人得救以后，绝不会犯这样的罪。本章也给我们看见，一旦召会偏离神经纶的中心异象，落入魂里，就敞开大门让肉体的情欲进入。这不但会给嫉妒、分争开路，甚至会给粗鄙的罪开路。所以，我们留在魂里是极其危险的。保罗在这封书信里先对付魂，然后对付肉体的情欲。对付魂主要是对付分裂。本书的头四章是对付出于魂之分裂的难处。分裂是属魂的事，主要与心思有关。分裂来自意见，而意见来自心思。这在头四章清楚的指明出来。我们读了这几章，就看见在哥林多人中间有分裂，是因为他们太活在天然的心思里。他们离开灵而运用魂。他们偏离了中心的异象，这就开了门让肉体的情欲进入。
2Chapter five of 1 Corinthians has certain special characteristics. First, this chapter shows that even a genuine believer can commit a gross sin. Many who read the New Testament may think that, because of the grace of God, believers are not able to do evil things, especially certain evil things recorded in the Old Testament. But in this chapter we read of a brother in the church at Corinth who had committed the sin of incest with his stepmother. Paul’sin tent i on, of course, was to help the church to deal with this evil brother. By reading this chapter we see that it is definitely possible for a truly saved one, a real brother in the Lord, to commit such a sin. If we did not have this record in the New Testament, it probably would be very difficult for us to believe that a saved person could commit this kind of sin. Instead, we may think that after a person has been saved he could never be this sinful. This chapter also shows us that once a church is diverted from the central vision of God’secon o my and gets into the soul, the door will be open for the lust of the flesh to come in. This will open the way not only for jealousy and strife, but even for gross sins. Therefore, it is extremely dangerous for us to remain in the soul. In this Epistle Paul first deals with the soul and then with the lusts of the flesh. The dealing with the soul is primarily a dealing with division. The first four chapters of this book deal with the problem of division, which comes from the soul. Division is a soulish matter, mainly a matter of the mind. It is the result of opinion, and opinion issues from the mind. This is clearly indicated in the first four chapters. From reading these chapters we see that there were divisions among the Corinthians because they were very much in the natural mind. They turned from the spirit and exercised the soul. They departed from the central vision, and this opened the gate for the lust of the flesh to come in.
3在召会生活中，魂不应该得势。我们都必须学习否认魂，弃绝魂，并活在灵里。我们应当留在灵里，在每一种景况中运用我们的灵；这会关闭肉体情欲的门。
3In the church life the soul should not be prevailing. Instead, we all must learn to deny the soul and renounce it and to live in the spirit. We should remain in our spirit and exercise our spirit in every situation. This will close the door to the lust of the flesh.
壹 恶人受审判
I. THE EVIL JUDGED
4保罗在五章一节说，『确实听说在你们中间有淫乱的事，这样的淫乱，连外邦人中也没有，就是有人收了他的继母。』这里说到一个弟兄与他父亲的妻子，就是与他的继母乱伦。没有任何罪比乱伦更可恶、更破坏人性。我们会看见，本章虽然是对付这一种可怕的罪，却也论到守节期的事。保罗是一个充满基督的人。他不仅在道理上认识基督，更在经历上认识基督。甚至他对付粗鄙的罪时，他里面还是享受基督。保罗在二节说，『你们还是自高自大！岂不应当哀恸，把行这事的人从你们中间挪开？』哥林多人不为在他们中间这样粗鄙的罪哀恸，反倒骄傲、自高自大。二节毫无疑问是责备的话。在这一节里保罗又指明，犯这罪的人应当从他们中间挪开，就是将他从召会的交通中除掉。
4In 5:1 Paul says, “It is actually reported that there is fornication among you, and such fornication which is not even among the nations, that someone has his father’s wife.” Here we see that a brother committed incest with his father’s wife, with his stepmother. No sin is worse or more damaging to humanity than incest. As we shall see, although this chapter deals with such a terrible sin, it also speaks of keeping the feast. Paul was a person who was full of Christ. He knew Christ experientially and not merely in a doctrinal way. Even as he deals with a gross sin, he still has the enjoyment of Christ within him. In verse 2 Paul says, “And you are puffed up, and have not rather mourned, that the one who has done this deed might be removed from your midst.” Instead of mourning that such a gross sin was found among them, the Corinthians were proud and puffed up. No doubt, verse 2 is a word of rebuke. In this verse Paul also indicates that the one who has committed this sinful deed should be removed from their midst; that is, he should be excommunicated from the fellowship of the church
5从召会的交通中把某一个人挪开，好比从建筑物中把一块腐朽的木头挪开。假如房屋里有一块木头朽烂了，这朽烂的部分就该挪开。同样的，一节所题的恶弟兄应当从召会的交通中挪开。但哥林多人并没有这种领悟，因为他们仍旧骄傲，自高自大。因这缘故，保罗让他们知道，他非常关心那里的光景。在本章对付恶弟兄的事上，有两件非常积极、美妙的事。第一是保罗运用他自己人的灵，第二是关于守节期。保罗在三至五节说，『我身体虽不在你们那里，灵却与你们同在，我已经审判了行这样事的人，好像与你们同在一样，就是当你们和我的灵聚集的时候，在我们主耶稣的名里，带同我们主耶稣的能力，把这样的人交给撒但，使他的肉体受败坏，好叫他的灵在主的日子可以得救。』保罗在三节说，他身体虽不在他们那里，灵却与他们同在。使徒是属灵的人，在灵里行事，与在魂或肉体里行事的哥林多人不同。他身体虽不在他们那里，灵却与他们同在，运用他的灵审判他们当中的恶人。保罗在四节甚至说，他的灵和他们聚集。使徒的灵强到一个地步，竟参加哥林多信徒的聚会。他的灵与他们一同聚集，在那恶人身上施行他的审判。
5To remove someone from the fellowship of the church can be compared to removing a decayed or rotten piece of wood from a building. Suppose some wood in a house becomes rotten. This rotten part should be removed. Likewise, the evil brother mentioned in verse 1 should be removed from the fellowship of the church. The Corinthians, however, did not have this realization, for they were still proud and puffed up. For this reason, Paul lets them know that he was deeply concerned about the situation there. In this chapter dealing with an evil brother there are two matters which are very positive and marvelous. The first concerns Paul’s exercise of his human spirit, and the second concerns the feast. In verses 3 through 5 Paul says, “For I, being absent in the body, but present in the spirit, have already judged as being present him who so did this, in the name of the Lord Jesus, when you and my spirit are assembled, with the power of our Lord Jesus, to deliver such a one to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord.” In verse 3 Paul says that although he was absent in the body, he was present in the spirit. The apostle, as a spiritual person, behaved in his spirit, in contrast to the Corinthians, who behaved either in the soul or in the flesh. Although Paul was absent from them in the body, he was still present with them in the spirit and exercised his spirit to judge the evil person among them. In verse 4 Paul even says that his spirit was assembled with them. The apostle’s spirit was so strong that it attended the Corinthian believers’ meeting. His spirit was assembled with them to carry out his judgment upon the evil person.
6保罗在三至四节似乎是说，『你们不把这恶人从你们中间挪开，但藉著运用我的灵，我已经审判了他。我身体虽不在你们那里，灵却与你们同在。我甚至在灵里参加了你们的聚会。所以，我已经用我的灵审判了这个人。』保罗在四节清楚的说，『就是当你们和我的灵聚集的时候。』我们由此得知，保罗的灵参加了在哥林多的聚集。但这并不是说，他的灵真的去了哥林多。这绝对和邪术不同；行邪术的人说，人的魂能离开身体拜访别人。照本节看，保罗的灵强到一个地步，竟能参加在哥林多的聚会。他们聚集的时候，他的灵与他们同在，把那恶人交给撒但。这完全是属灵的事，完全是灵里的事。我们绝不该认为，保罗的灵真的到了哥林多，参加了聚会。虽然如此，哥林多的信徒一同聚集的时候，保罗却运用他的灵与他们同在，审判那恶人，并把他挪开。我们也可以学习用我们的灵看望弟兄。我们留在家里的时候，我们的灵也可能看望弟兄。这是保罗的灵在应付哥林多的情形时所作的。
6In verses 3 and 4 Paul seems to be saying, “You did not remove the evil person from among you. But through the exercise of my spirit I have already judged him. Although I am absent from you physically, I am present with you in my spirit. I even attend your meetings in my spirit. Thus, by my spirit I have already judged this one.” In verse 4 Paul clearly says, “When you and my spirit are assembled.” By this we know that Paul’s spirit attended the meeting in Corinth. This does not mean, however, that his spirit actually traveled to Corinth. This has absolutely nothing in common with witchcraft, which claims that a person’s soul can leave his body and visit other people. According to this verse, Paul’s spirit was so strong that he could somehow attend the meeting in Corinth. When they were gathered together, his spirit was with them to deliver the evil one to Satan. This is altogether a spiritual matter, something wholly in the spirit. We should never think that Paul’s spirit actually went to Corinth and attended the meeting. Nevertheless, as the Corinthian believers were meeting together, Paul exercised his spirit to be with them and to judge the evil one and to remove him. We also may learn to visit a brother by our spirit. While we remain at home, it is possible for our spirit to visit a brother. This is what Paul’s spirit did regarding the situation at Corinth
7保罗在四节题到主耶稣的名和主耶稣的能力。在我们主耶稣的名里，带同我们主耶稣的能力，二者都是形容五节的交给。使徒在灵里，应用主大能的名，并带同祂的能力，把那恶人交给撒但，使他的肉体受败坏。我确信这的确发生了，那个人也交给撒但了。
7In verse 4 Paul refers to the name of the Lord Jesus and the power of the Lord Jesus. Both in the name of the Lord and with the power of our Lord Jesus modify deliver in verse 5. The apostle, in his spirit, applied the mighty name of the Lord and exercised His power to deliver the evil person to Satan for destruction of the flesh. I definitely believe that this actually transpired and that the evil one was delivered to Satan.
8把犯罪的人交给撒但，是为了管教。五节所题到的败坏，主要的是指某种疾病的苦难。（林后十二，路十三16。）肉体是指情欲的身体，这身体该受败坏。有些疾病来自撒但，这种疾病能败坏人的肉体，使人的灵在主的日子可以得救。这指明在哥林多的信徒中间，这犯罪的人是个弟兄，他一次永远的得救了，（约十28～29，）绝不会因犯任何的罪而沉沦。然而，因著他的罪，他犯罪的肉体必须受败坏，藉此受管教，使他蒙保守在一种情景中，叫他的灵在主的日子可以得救。因此，败坏肉体是这位弟兄的灵得救必要的豫备。我们思考这几节，就看见保罗对付召会，不只藉著写信和打发提摩太到他们那里去，更是藉著运用他的灵。这证明他是活在灵里的人，也显示他的灵何等刚强。保罗的灵强到一个地步，甚至能参加远处召会的聚会。他运用他的灵定罪那恶人，并且把他交给撒但。这样交给撒但，就是把那恶人从神的圣殿中挪开。我们都必须向保罗学习，用我们的灵作每一件事。我们作了许多事，都不是用灵作的。但是保罗对付五章所描述的情形时，完全是用他的灵。他用灵定罪，也用灵把那恶人交给撒但。
8To deliver a sinful person to Satan is for discipline. The destruction mentioned in verse 5 mainly refers to the affliction with a certain disease (2 Cor. 12:7; Luke 13:11, 16). The flesh refers to the lustful body, 7 which should be destroyed. Certain diseases come from Satan. Such a disease could bring about the destruction of the flesh so that the spirit may be saved in the day of the Lord. This indicates that the sinful one among the Corinthian believers was a brother who had been saved once for eternity (John 10:28-29). He could never perish because of any sin. However, because of his sinfulness, he needed to be disciplined by the destruction of his sinful flesh so that he may be kept in the condition to be saved in the day of the Lord. Hence, the destruction of the flesh is a necessary preparation for the saving of the spirit. As we consider these verses, we see that Paul dealt with the church not only by writing and by sending Timothy to them but also by exercising his spirit. This proves that he was a person who lived in the spirit. It also reveals how strong his spirit was. Paul’s spirit was so strong that it could even attend a church meeting faraway. He exercised his spirit to condemn the evil one and deliver him to Satan. This delivering was the removing of that one from God’sho ly temple. We all must learn from Paul to do everything with our spirit. Many things we do are not done with the spirit. Paul, however, dealt with the situation described in chapter five wholly with his spirit. By his spirit he condemned, and by his spirit he delivered the evil one to Satan.
9贰 守除酵节保罗在林前五章六节继续说，『你们夸口是不好的。岂不知一点面酵能使全团发起来么？』在哥林多的信徒中间，尽管有混乱和乱伦这样粗鄙的罪，他们还一直夸口并夸耀。使徒的书信指出，他们中间犯罪的事，应当使他们谦卑，晓得他们夸口是不好的。
9II. KEEPING THE FEAST OF UNLEAVENED BREAD In verse 6 Paul goes on to say, “Your boasting is not good. Do you not know that a little leaven leavens the whole lump?” The Corinthian believers, in spite of the confusions and such a gross sin as incest among them, were boasting and glorying. The apostle’s Epistle should humble them by pointing out the sinful things among them, thus making them realize that their boasting is not good
10保罗在这里说到一点面酵，他的意思也许是，不要说有他们中间那样粗鄙的大罪，即使有一点面酵，一点罪，就能使全团，全召会，发起来，败坏了。
10In speaking of a little leaven, Paul’s though there may be that there is no need to have such a gross sin as that which existed among them; just a little leaven, a little sin, leavens and corrupts the whole lump, the whole church
11保罗在七节继续说，『你们要把旧酵除净，好使你们成为新团，正如你们是无酵的一样，因为我们的逾越节基督，已经被杀献祭了。』这一节的『新』，直译，新有的。指在时间上是新的。新团指召会，是由信徒在新性情里组成的。
11In verse 7 Paul continues, “Purge out the old leaven, that you may be a new lump, even as you are unleavened. For indeed our Passover, Christ, has been sacrificed.” The word new in this verse literally means young, new in time. A new lump refers to the church, composed of the believers in their new nature.
12说基督是我们的逾越节，指明使徒认为信徒是神所拣选的人，已经过了他们的逾越节，如出埃及十二章者所豫表的。在这逾越节里，基督不仅是逾越节的羊羔，更是整个逾越节。为了作我们的逾越节，祂在十字架上被杀献祭，救赎我们，使我们与神和好。因此，我们能在神面前享受祂作这节。在这节中不可有酵，因为罪和救赎的基督不能并存。保罗在林前五章七节说，哥林多的信徒是无酵的。这岂不是令人难以相信么？哥林多的信徒怎么会是无酵的？保罗在这封书信的头四章责备他们分裂。分裂不是酵么？嫉妒、分争、骄傲岂不是罪恶的事么？保罗怎能说，哥林多的信徒是无酵的？这似乎很矛盾。实际上，这完全没有冲突。圣经总是给我们看见一件事的全貌，特别是我们信徒历史的全貌。这就是说，圣经启示一件事的两面。有基督的一面，也有我们在堕落天性里所是的一面。按基督的一面，我们是圣别的，我们是在基督里的圣徒。保罗在一章二节指出，我们是『在基督耶稣里被圣别，蒙召的圣徒』。因此，我们在基督里是无酵的。但按另一面，就是我们天然人的一面，我们是满了酵的。重要的问题是我们吃无酵饼，还是吃有酵饼？换句话说，我们是活基督，还是活自己？我们若活基督，就是吃无酵饼。但我们若活自己，就是吃有酵饼。保罗在五章七节嘱咐我们要把旧酵除净，好使我们成为新团，正如我们是无酵的一样。我们需要照基督的一面，成为新团。我们在基督里是无酵的，我们的生活应当不照著自己，而照著祂。
12To say that Christ is our Passover indicates that the apostle considers the believers God’s chosen people, who have had their Passover, as typified by the one in Exodus 12. In this Passover Christ is not only the Lamb, but also the entire Passover. To be our Passover, He was sacrificed on the cross for our redemption and reconciliation to God. Thus, we may enjoy Him as a feast before God. In this feast no leaven is allowed to be present. Sin and the redeeming Christ cannot go together. In verse 7 Paul says that the believers at Corinth are unleavened. Is this not difficult to believe? How could the Corinthian believers have been unleavened? In the first four chapters of this Epistle they were rebuked by Paul for their divisions. Is divisiveness not leaven? Are not jealousy, strife, and pride sinful things? How, then, could Paul say that the believers there were unleavened? This seems to be a contradiction. Actually, there is no contradiction here at all. The Bible always gives us a complete view of a matter, especially of our history as believers. This means that the Bible reveals both sides of a matter. On the one hand, we have the side of Christ; on the other hand, we have the side of what we are in our fallen nature. According to one side, the side of Christ, we are holy. We are saints in Christ. In 1:2 Paul pointed out that we are “sanctified in Christ Jesus, called saints.” Thus, in Christ we are unleavened. But according to the other side, the side of our natural being, we are full of leaven. The crucial question is whether we eat unleavened bread or leavened bread. In other words, do we live Christ or do we live ourselves? If we live Christ, then we eat unleavened bread. But if we live ourselves, then we eat leavened bread. In verse 7 Paul charges us to purge out the old leaven that we may be a new lump, even as we are unleavened. We need to be a new lump according to Christ’ss i de. We are unleavened in Christ, and should live according to Him, not according to ourselves
13保罗在八节说，『所以我们守这节，不可用旧酵，也不可用恶毒邪恶的酵，只用纯诚真实的无酵饼。』这里的节指除酵节，是逾越节的延续。12:15-（出十二15～20。）这节期共有七日，即一段完全的期间，表征我们基督徒生活的整个期间，从悔改之日到被提之日。这是很长的节期，我们守这节，不可用旧酵，就是旧性情的罪，乃要用无酵饼，就是新性情的基督，作我们的滋养和享受。惟有祂是纯诚真实的生命供应，绝对纯净，没有搀杂，并且满了实际。节期乃是享受筵席的时候。整个基督徒的生活都该是这样的节期，这样享受基督作我们的筵席，作我们生命丰富的供应。
13In verse 8 Paul says, “Let us therefore keep the feast, not with old leaven, nor with leaven of malice and evil, but with unleavened bread of sincerity and truth.” The feast here refers to the feast of unleavened bread as the continuation of the Passover (Exo. 20). It lasted for seven days, a period of completion, signifying the entire period of our Christian life, from the day of our conversion to the day of rapture. This is a long feast, which we must keep, not with the sin of our old nature, the old leaven, but with unleavened bread, which is the Christ of our new nature as our nourishment and enjoyment. Only He is the life supply of sincerity and truth, absolutely pure, without mixture, and full of reality. The feast is a time for the enjoyment of a banquet. The entire Christian life should be such a feast, such an enjoyment of Christ as our banquet, the rich supply of life.
14从林前五章七至八节，我们看见这里有两个节期。我们得救的时候，就享受逾越节。但如今在我们整个基督徒的一生中，应当享受除酵节。在豫表上，除酵节的七天表征我们整1个基督徒的生活。若没有林前五章，我们就不会认为基督徒的生活是这样的节期。但按照八节，我们看见基督徒的生活乃是除酵节，就是享受基督作我们生命的供应，而没有一点酵的节期。保罗在哥林多前书把自己和哥林多的信徒，与以色列人作比较。他把以色列人的历史当作这封书信的背景。这使我们有立场说，以色列人的历史就是我们在召会中基督徒生活的完满豫表。保罗在七节说到『我们的逾越节基督』。基督如果是保罗的逾越节，祂就必定是每一位信徒的逾越节。以色列人不是单独生活；反之，他们是一同生活、安营、行走并争战。他们的团体生活豫表我们在召会中的生活。所以我们读以色列人的历史时，就当领悟是在读自己的历史。发生在他们身上的事，就是我们今天经历的豫表。他们在旷野吃吗哪，我们也吃吗哪；他们喝活水，我们也喝活水；他们有随行的灵磐石，我们也有磐石；他们经历逾越节，我们也有逾越节，逾越节就是基督自己。还有，他们在逾越节之后守除酵节。这指明我们也应当守这节。召会生活就是除酵节。为这缘故，不论甚么酵都必须从召会中除净。无酵饼指明一种无罪、无酵的生活。我们凭自己不可能有这种生活，但是在基督里就可能过无罪的生活。我们都已经被放在基督里，如今我们必须学习在基督里凭基督活著。然后，祂就会成为我们无酵的生命供应。祂会成为无罪生命与生活的源头、泉源。我们因著有这样的源头和供应，就可能过无罪的生活。
14From verses 7 and 8 we realize that here we have two feasts. When we were saved, we enjoyed the feast of the Passover. But now throughout our entire Christian life we should enjoy the feast of unleavened bread. In typology, the seven days of the feast of unleavened bread signify our whole Christian life. Without Corinthians 5, we would not think of the Christian life as such a feast. But according to verse 8, we see that the Christian life is a feast of unleavened bread, a feast of the enjoyment of Christ as our life supply without any leaven. In the book of 1 Corinthians Paul compares the believers at Corinth, and himself as well, to the children of Israel. He takes the history of the children of Israel as a background for this Epistle. This gives us the ground to say that the history of the children of Israel is a full type of our Christian life in the church. In verse 7 Paul speaks of “our Passover, Christ.” If Christ was Paul’sP ass over, then He must be the Passover for every believer. The children of Israel did not live individualistically; on the contrary, they lived, camped, traveled, and fought battles together. Their corporate life typifies our life in the church. Therefore, when we read the history of the children of Israel, we should realize that we are reading our own history. What happened to them is a type of our experience today. They ate manna in the wilderness; we also eat manna. They drank of the living water; we also drink the living water. They had a rock which went with them; we also have a rock. They experienced the Passover; we also have a Passover, a Passover that is Christ Himself. Furthermore, after the Passover, they kept the feast of unleavened bread. This indicates that we also should keep this feast. The church life is a feast of unleavened bread. For this reason, any leaven must be purged out of the church. Unleavened bread indicates a living which is without sin, without leaven. In ourselves we cannot possibly have this kind of living. However, in Christ it is possible to live a sinless life. We have been put into Christ, and now we must learn to live in Christ and by Christ. Then He will become our unleavened life supply. He will become the source, the fountain, of a sinless life and living. Because we have such a source and supply, it is possible for us to live a sinless life.
15我们若要过无罪的生活，就必须天天吃基督作无酵饼。营养学家告诉我们，我们吃甚么，就成为甚么。我们若吃无酵饼，至终就会由无酵饼构成；这样，我们就会过无酵的生活。虽然我们在自己里面不可能是无罪的，但我们在基督里吃祂作无罪生活的源头和供应，就能成为无罪的。因为我们的源头基督是无酵的，所以我们若天天饱尝祂，就能有无酵的召会生活。保罗写这封书信时，竭力将被岔开的哥林多人带回到神经纶的中心异象。他晓得只要他们回转，就没有问题了；但他们若仍旧偏离这个异象，他们仍然会过著有罪的生活。这个原则不论在团体召会的一面，或个别信徒的一面都适用。
15If we would live a life without sin, we must daily eat Christ as unleavened bread. Dietitians tell us that we are what we eat. If we eat unleavened bread, we shall eventually become constituted of unleavened bread. Then we shall live an unleavened life. Although in ourselves it is impossible ever to be sinless, in Christ we can become sinless by eating Him as the source and supply of a sinless life. Since Christ, our source, is unleavened, if we feast on Him daily, we can have an unleavened church life. In writing this Epistle, Paul was endeavoring to bring the distracted Corinthians back to the central vision of God’secon o my. He knew that once they were brought back, they would be all right. But if they remained away from this vision, they would still be sinful in their living. This principle applies both to the church corporately and to the believers individually
16我们需要学习不只对付人的失败和罪行，更要把人带回到中心的异象。保罗在本书的头两章，为他以后所讲说的事，立下扎实的根基。保罗在这封书信中所对付的每一件事，都以头两章为基础。这指明我们治理召会、对待圣徒都必须基于一个需要，就是回到基督与中心的异象。我们必须帮助别人看见，他们受打岔的原因是他们从中心的异象偏离到其他的事物。他们若回到基督这里，他们就会回来享受除酵节。
16We need to learn to bring others back to the central vision, not just to deal with their failures and sins. In the first two chapters of this book Paul lays a solid foundation for all the matters he later covers. Everything Paul deals with in this Epistle has the first two chapters as its basis. This indicates that all our dealings with the church and the saints must be based on the need to come back to Christ and to the central vision. We must help others see that the reason they have been distracted is that they have turned from the central vision to something else. If they come back to Christ, they will come back to the feast of unleavened bread
参 将恶人
III. EXCOMMUNICATING THE EVIL ONE
从召会中挪开
FROM THE CHURCH
17我们在九至十三节看到，必须将恶人从召会中挪开。保罗在十三节说，『你们要把那恶人从你们中间挪开。』这就是将他从召会的交通中除掉，如使患痳疯者与神的百姓隔离所豫表的。（利十三45～46。）这是很严肃的事。保罗已经审判了这一个恶人，他盼望哥林多信徒也照样作，将那人从他们中间挪开。
17In verses 9 through 13 we see that the evil one must be excommunicated from the church. In verse 13 Paul says, “Remove the evil man from among yourselves.” This is to excommunicate him from the fellowship of the church, as typified by the separation of a leper from the people of God (Lev. 13:45-46). This is an extremely serious matter. Paul had already judged such an evil one, and he expected the believers at Corinth to do the same and to remove that one from their midst.
18林前五章十一节说，『但如今我写给你们说，若有人称为弟兄，是行淫乱的、或贪婪的、或拜偶像的、或辱骂的、或醉酒的、或勒索的，这样的人不可与他交往，甚至与他一同吃饭都不可。』保罗在这里不只题到一种恶人，乃是题到好几种恶人。并且保罗不仅仅对付那种罪，他更对付活在那种罪里面的人。这里有一个重要的分别。举例来说，行淫乱和淫乱的人不同，淫乱的人是活在并留在淫乱里。一个淫乱的人不但行淫乱，像旧约的大卫所作的；他乃是活在那罪里的人，那罪成了他的生活。所以，这样的人就成了淫乱的人。保罗在本章是对付人，不仅仅是对付罪。这就是说，他不仅从召会中挪开罪，他更是审判并挪开一个犯罪的人。假定一个弟兄因软弱犯了某种罪，我们应当帮助他悔改，弃绝那罪，回到主里面。如果他愿意这样作，并结出悔改的果子，召会一定会赦免他。但如果他留在那种罪里，并成为活在那种罪里的人，就必须将他从召会的交通中挪开，否则整个召会就会成为有酵的。本章中有几个要点。第一，召会必须是纯洁、无酵的，并且召会不可容忍一个犯罪的人。第二，我们必须学习运用我们的灵，并在每一种情形中使用我们的灵。第三，我们需要看见，我们既经历了逾越节，如今就该不断的享受除酵节。最后，若有人真成了恶人，而且拒绝悔改，就必须将他从召会生活挪开。但是这样的人至终若悔改，并结出悔改的果子，召会就当赦免他，接纳他回到交通里。我们若考量这一切事，就会清楚领会如何对付召会生活中的恶人。
18Verse 11 says, “But now I have written to you not to associate with anyone who is called a brother, if he is a fornicator or an avaricious man or an idolater or a reviler or a drunkard or a rapacious man; with such a one not even to eat.” Here Paul mentions not just one kind of evil person, but several different kinds. Furthermore, Paul does not simply deal with a certain sin; he deals with the person who lives in that kind of sin. There is an important distinction here. For example, to commit fornication is different from being a fornicator, one who lives in that sin and remains in it. A fornicator is not merely one who commits fornication as David did in the Old Testament; he is a person who lives in that sin. That sin becomes his living. Thus, such a person becomes a fornicator. In this chapter Paul is dealing with the person, not merely with the sin. This means that he is not simply removing sin from the church; he is judging and removing a sinful person. Suppose, due to weakness, a brother commits a particular sin. We should help him to repent, to forsake that sin, and to return to the Lord. If he is willing to do this and if he brings forth the fruit of repentance, the church will certainly forgive him. However, if he remains in that particular sin and becomes a kind of person who lives in it, he must be removed from the fellowship of the church. Otherwise, the entire church will be leavened. In this chapter we have a number of important points. First, the church must be pure, unleavened, and it must not tolerate a sinful person. Second, we must learn to exercise our spirit and to use our spirit in every situation. Third, we need to see that, as those who have experienced the Passover, we should now enjoy continually the feast of unleavened bread. Finally, if a person truly becomes an evil one and refuses to repent, he must be removed from the church life. However, if such a person eventually repents and brings forth the fruit of repentance, the church should forgive him and receive him back into the fellowship. If we consider all these matters, we shall have a clear understanding of how to deal with an evil person in the church life.