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哥林多前书生命读经 · 第38篇

对付滥用自由（一）

Dealing with the abuse of freedom
1读经：哥林多前书六章十二至十八节。保罗在哥林多前书以特别的顺序来对
1In foods and in the body (1) Scripture Reading: 1 Cor. 6:12-18 In 1 Corinthians Paul deals with matters in a particular
2付事情。他首先对付属魂的意欲和愿望；第二，他对付属肉体的情欲；第三，他对付要求权益的事。我们已经指出，这个顺序非常有意义。在本篇信息中，我们要来看保罗对付在食物和身体上滥用自由，这是本书信所对付的第四件事。
2sequence. First he deals with soulish desires and aspirations; second, with the fleshly lusts; and third, with the claiming of rights. As we have pointed out, this sequence is very meaningful. In this message we come to Paul’s dealing with the abuse of freedom in foods and in the body, the fourth matter covered in this Epistle
3食物是为著人的生存，身体性的需求是为著人的繁殖，二者都是必需的，且是神所命定的。这二者人有权利使用，可是不该滥用，也不该在其权下，受其控制和奴役。滥吃滥喝，像吃祭偶像之物，会绊跌软弱的弟兄；（八9～13，十28～30，32；）暴饮暴食，会损坏我们的身体。食物和肚腹都要过去，神要使这两样都废掉。放纵性欲是淫乱，这不仅被神定罪，也毁坏我们那为著主的身体。（六18。）吃喝与婚姻都是神所命定的，也是人类生存所必需的。如果人类要继续生存在地上，完成神的定旨，就需要吃喝与婚姻。食物不仅是神所造的，也是神所命定，为著我们的生存。婚姻是为著人类的繁殖。这二者既是神所命定的，也就是合法的。这两件事我们都有自由，有自由吃喝，也有自由结婚。然而，堕落的人在这两件事上滥用自由。因此保罗在对付了属魂欲望、肉体情欲及要求权益之后，就转来对付滥用自由这件事。有些圣经教师不认为六章十二至十八节自成一个段落。他们把本段与后面两段并列，就是与论到婚姻和吃祭偶像之物的问题这两段并列。他们把这一段当作是后面两段的引言，因为这些经节是论到吃喝与婚姻的事。许多年前，我不认为六章十二至十八节自成一个段落。但经过多年再三的研读这卷书信之后，如今我相信这几节是分开的段落，对付滥用人类的自由。
3Foods for man to exist and marriage for man to propagate himself are both necessary and ordained by God. Man has the right to use them. However, he should not abuse them, nor should he be under their power, controlled and enslaved by them. Abusive eating, like the eating of sacrifices to idols, causes the weak brothers to stumble (8:9-13; 10:28-30, 32), and excessive eating damages our body. Both foods and our belly will be done away with; God will bring both to nothing (6:13). The abuse of sex is fornication. It is not only condemned by God; it also destroys our body (v. 18), which is for the Lord. Both eating and marriage have been ordained by God and are necessary for the existence of mankind. If mankind is to continue on earth for the fulfillment of God’s purpose, there is the need for eating and for marriage. Food is not only created by God, but also ordained by Him for our existence. Marriage is for the propagation of mankind. Because eating and marriage are both ordained by God, both are legal. In each case we have freedom, the freedom to eat and the freedom to marry. However, fallen man has abused his freedom in these matters. For this reason, after dealing with soulish aspirations, fleshly lusts, and the claiming of rights, Paul turns to the matter of the abuse of freedom. Some teachers of the Bible do not regard 6:1 2-1 8 as a separate section. Instead, they place it with the following two sections, the sections on marriage and the problem of eating idol sacrifices. This portion is considered an introduction to the following two sections, since these verses deal with eating and marriage. Many years ago, I did not think that 6:12-18 was an individual section. But after reading this book again and again over many years, I now believe that these verses are a separate section dealing with the abuse of human freedom.
4我们看过属魂的人为肉体的情欲开了门，属肉体的人坚持要求自己的权益。继之而来的是滥用自由。在召会中，魂应当被否认，这是召会生活在消极方面的基础。在积极方面，召会生活的基础乃是关于基督和祂十字架的真理。在召会生活中，我们都应当否认魂，就是不让魂有任何地位、机会或出口可以行事。召会中的信徒一旦变成属魂的，召会生活便了了，因为这会给肉体的情欲开门，情欲就会引起要求权益的事。这甚至会建立一种基础，使人要求自己的权益，并滥用人类的自由。我们思考这些事的时候，就能领会保罗对付哥林多人各种难处的顺序相当美妙。
4We have seen that soulish people open the door to the lusts of the flesh and that fleshly people will insist on claiming their rights. Following this comes the abuse of freedom. In the church the soul must be denied. This is the basis for the church life on the negative side. On the positive side, the basis of the church life is the truth regarding Christ and His cross. In the church life we all must learn to deny the soul; that is, not to give any ground, occasion, or opening for the soul to do anything. Once the believers in a church become soulish, the church life is terminated, for the door will be open to the lusts of the flesh, and these lusts will give rise to the claiming of rights. There will even be the building up of a base both for claiming rights and for the abuse of human freedom. As we consider these matters, we realize that the sequence in which Paul deals with the problems in Corinthians is marvelous
壹 基本的原则
I. A BASIC PRINCIPLE
一 凡事都可行，但不都有益处
A. All Things Lawful but Not All Things Expedient
5保罗在本段的开头说，『凡事我都可行，但不都有益处；凡事我都可行；但无论那一件，我总不受牠的辖制。』（12。）可行，直译，都在我（选择去行）的权下。因此是许可的、容许的、合法的。益处意有利（不是仅仅方便）、美好、值得。这辞原文的意思是有利、有效益、便利、有助于尽速达到目标；也指美好的事物。保罗这里的意思是凡事都可行，但并不都帮助我们留在神经纶的中心线上；凡事都可行，但不都帮助我们背起十字架，或有利于经历基督。我们若要领会保罗在本节关于『益处』这辞的用法，就需要正确认识整卷哥林多前书。凡事我们都可行，但并不都帮助我们得到本卷书信所启示的益处，并不都帮助我们过身体的生活。不错，你可以自由的作某些事，但那些事不会帮助你过召会生活，也不会加强你的祷告生活。我们若照整卷哥林多前书的上下文，应用保罗在六章十二节所说的，我们便会看见，保罗6:12这里的话是包罗万有的。保罗在六章十二节似乎是说，『凡事我都可行，但对我过基督徒生活、召会生活和身体生活，并不都是美好、有利、便利或有效益的；并不是凡事都帮助我享受基督，或守除酵节。』
5Paul opens this section with these words: “All things are lawful to me, but not all things are expedient. All things are lawful to me, but I will not be brought under the power of anything.” The Greek word rendered lawful literally means under my power of choice to do; hence, permissible, allowable, lawful. The word for expedient means profitable (not merely convenient), advantageous, good, worthwhile. This Greek word means profitable, economical, convenient, helpful in reaching the goal quickly. It also refers to things that are good. Here Paul’s thought may be that all things are lawful, but not all things help us to remain in the central lane of God’secon o my. All things are lawful, but not all things help us in bearing the cross or are profitable in experiencing Christ. If we would understand Paul’s use of the word expedient here, we need to have a proper realization concerning the book of Corinthians as a whole. All things are lawful to us, but not all things help us to gain the profit revealed in this Epistle. Not all things help us to live the Body life. Yes, you may be free to do certain things, but those things will not help you in the church life, and they will not strengthen your prayer life. If we apply what Paul says in 6:12 according to the context of the entire book of 1 Corinthians, we shall see that Paul’sword here is all-inclusive. In Paul seems to be saying, “All things are lawful to me, but not all things are good, profitable, convenient, or economical for me to live the Christian life, the church life, and the Body life. Not all things help me to enjoy Christ or keep the feast of unleavened bread.”
6二 不受任何事的辖制保罗在十二节两次说，『凡事我都可行。』第一次使用这话有点客观，再次使用就非常主观。保罗说，『凡事我都可行，但无论那一件，我总不受牠的辖制。』受牠的辖制，直译，被置于牠的权下。意即凡事都在我的权下，但我不在任何事的权下。凡事对我都是许可的、容许的、合法的，但我不受任何事的管辖（奴役），或被置于任何事的权柄、控制之下。使徒在下段，从十三节到十一章一节，对付
6B. Not Brought under the Power of Anything In verse 12 Paul twice says, “All things are lawful to me.” The first use of these words is somewhat objective; the second use is very subjective. Paul says, “All things are lawful to me, but I will not be brought under the power of anything.” Literally the Greek words rendered “be brought under the power of” mean to be brought under the authority of. All things are under my power, but I will not be brought under the power (authority) of anything. All things are permissible, allowable, lawful, to me, but I will not be ruled (enslaved) or brought under the authority, the control, of any. Verse 12 may be considered a proverb that governs the apostle’s
7一些难处，本节可视为管治那些对付的箴言。
7dealings with some problems in the following section, from 6:13 through 11:1
8当你考量是否要作某件事时，你应当问自己是否在那件事的权下或控制之下。如果有一件事控制或辖制你，你就不该去作。比方说，你不晓得是否可以吃某些食物；你也许可以吃，但这些食物不该辖制你。我们必须彻底对付任何辖制我们的事物。
8When you consider whether or not to do a certain thing, you should ask if you are under the power or control of that thing. If a particular thing controls you or has power over you, you should not do it. For example, you may wonder if you should eat certain foods. It may be all right to eat those foods, but they should not have any power over you. We must fully deal with anything that has power over us
贰 身体的用处
II. OUR BODY FOR THE LORD
9一 食物是为肚腹，肚腹是为食物保罗在六章十三节说，『食物是为肚腹，肚腹是为食物；但这两样，神都要废掉。』食物和肚腹是为著身体的生存，牠们本身算不得甚么；这两样神都要废掉。
9A. Foods for the Belly, and the Belly for Foods In verse 13 Paul goes on to say, “Foods are for the belly and the belly for foods; but God will bring to nothing both it and them.” Foods and the belly are for the existence of the body. By themselves they do not mean anything; God will bring them to nothing
10保罗在这一节的写法好像很笨拙。原文这节下半直译是：『但这个和这些，神都要废掉。』若是我们来写这一节，可能会这样写：『但这两者神都要废掉。』然而，这一节若是这样写，其含意和意义都会失去。保罗用『这个和这些』，指肚腹和食物（复数）。他首先题到肚腹，因为神废掉食物以前，要先废掉肚腹。这是因为在吃喝上滥用自由，不是由食物引起的，而是由肚腹引起的；难处并不是来自食物本身，乃是来自肚腹。人的肚腹废掉之后，食物就不再是难处。食物是为肚腹，肚腹是为食物。神使用牠们使我们得以生存，为著完成祂的定旨；但有一天，肚腹与食物神都要废掉。
10Paul’s composition here may seem awkward. He says, “God will bring to nothing both it and them.” If we were writing this verse, we might say, “God will bring both to nothing.” However, if the verse were written in this way, the meaning and significance would be lost. By referring to “both it and them,” Paul means both the belly and the foods. He refers to the belly first because God will bring it to nothing before He brings foods to nothing. The reason for this is that the abuse of freedom in the matter of eating is not caused by the food; it is caused by the belly. The problem comes not from the food itself, but from the belly. After a person’s belly has been brought to nothing, food will no longer be a problem. Food is for the belly, and the belly is for food. God uses these things so that we may exist for the fulfillment of His purpose. But one day God will bring both the belly and the foods to nothing.
11二 身体不是为淫乱，乃是为主，主也是为身体保罗在十三节又说，『可是身体不是为淫乱，乃是为主，主也是为身体。』我们的身体是为主造的，并且我们里面的主也是
11B. The Body Not for Fornication but for the Lord, and the Lord for the Body In verse 13 Paul also says, “But the body is not for fornication but for the Lord, and the Lord for the body.” Our body was created for the Lord, and the
12为我们身体的。祂以物质的食物𫗪养我们的身体，（诗一○三5，）并且赐以复活的生命，（罗八11，）这生命吞灭身体里死的元素，及其软弱与疾病。至终，祂要使我们的身体改变形状，同形于祂荣耀的身体。我们不该因淫乱滥用这身体。保罗一面说肚腹是为食物；另一面又告诉我们，身体不是为淫乱。我们可以自由选择我们要吃的，但不可犯淫乱。然而，我们若暴饮暴食，就会损坏身体。因此，我们虽然可自由吃喝，却当谨慎，要健康的吃喝。我们的胃口容易放纵，因此需要受约束、受限制。
12Lord within us is for our body. He feeds it with material food (Psa. 103:5) and gives it His resurrection life (Rom. 8:11), which swallows its death element with its weakness and sickness. Eventually He will transfigure it, conforming it to His glorious body. We should not abuse it by fornication. On the one hand, Paul says that the belly is for food; on the other hand, he tells us that the body is not for fornication. We are free to eat what we choose, but we may not commit fornication. However, if we eat excessively, we shall cause damage to our body. Thus, although we are free to eat, we should be careful to eat in a healthy way. Our appetite easily runs wild. Thus, it needs to be bridled, restricted
13保罗虽然说身体是为主，主也是为身体，但他不是说，神是为肚腹或食物。神要废掉肚腹和食物，但主不会废掉我们的身体。我们的身体乃是为主，主也是为我们的身体。
13Although Paul says that the body is for the Lord and the Lord for the body, he does not say that God is either for the belly or for foods. God will bring both the belly and the foods to nothing, but the Lord will not bring our body to nothing. Our body is for the Lord, and the Lord is for our body
三 神必藉著祂的能力使我们的身体复活保罗在林前六章十四节说，『并且神已
C. Our Body to Be Raised Up by God through His Power In verse 14 Paul says, “And God has both raised
14经使主复活，也必藉著祂的能力，使我们复活起来。』神已经使主的身体复活，并命定我们的身体要有分于主这在复活里荣耀的身体，（腓三21，）并要复活，成为不朽坏的。（林前十五52。）那就是我们身体的得赎。（罗八23。）甚至现今，那住在我们里面复活基督的灵，也赐生命给我们的身体，（11，）使其成为基督的肢体，（林前六15，）成为神的殿，为祂的圣灵所居住。（19。）
14up the Lord and will raise up us through His power.” God raised up the Lord bodily. Our body is destined to participate in the Lord’s glorious body in resurrection (Phil. 3:21) and to be raised incorruptible (1 Cor. 1 5:5 2). This will be the redemption of our body (Rom. 8:23). Even now the Spirit of the resurrected Christ, who dwells in us, gives life to our mortal body (Rom. 8:11), making it a member of Christ (1 Cor. 6:15) and a temple of God indwelt by His Holy Spirit (v. 19).
15我实在感谢主，不仅主是为我们的身体，神也要使我们的身体复活，正如祂使主耶稣的身体复活一样。我们身体上多少都有毛病，我们中间没有人是完全健康的。我们会疲倦，有时也会生病。这些软弱帮助我们宝爱主对我们身体的应许。十三至十四节有双重的应许：第一，主是为身体；第二，神必使我们的身体复活。我们从罗马八章十一节得知，甚至今天，我们必死的身体就能得到复活生命的供应与维持。祂有时医治我们。关于我们身体的双重应许，第一面乃是主是为身体，并且维持我们的身体。我从经历中学到，主是为我们的身体。一九四三年我患了严重的肺病，医生嘱咐我要彻底的休息。我必须长时间卧病在床。一天，我十三岁的长子来看我。我看著他，眼泪几乎夺眶而出。我祷告说，『主，你愿意再给我十五年么？主，看看我的长子，十五年后他就二十八岁了。你若再给我十五年，我就满足了；到时就算是死，我也愿意。』我赞美主，我这样祷告以后，已经过了三十八年多了。我的身体已经完全痊愈，并且在这些年间，我还能劳苦作工。主真是为我们的身体。虽然双重应许的第一面是为现在，第二面却是为将来。主今天是为我们的身体，但神要在将来，使我们的身体复活。身体复活是指身体改变形状。当我们的身体复活时，就会改变形状。
15I am thankful not only that the Lord is for our body, but also that God will raise up our body, even as He raised up the body of the Lord Jesus. We all have some physical defects, and none of us is absolutely healthy. We become tired and sometimes we become ill. These weaknesses help us appreciate the Lord’s promises concerning our body. In verses 13 and 14 we have a dual promise: first, that the Lord is for the body; second, that God will raise up the body. We know from Romans 8:11 that even today our mortal body can receive the supply of resurrection life and be sustained by it. Sometimes He heals us. The first aspect of the dual promise concerning our body is that the Lord is for it and sustains it. From experience I have learned that the Lord is for our body. In 1943 I became seriously ill with tuberculosis and I was charged to have a complete rest. For a long period of time I had to lie in bed. One day my firstborn child, who was thirteen years of age, came to visit me. As I looked at him, I came very close to weeping. I prayed, “Lord, will You grant me another fifteen years? Lord, look at my child, my firstborn. In fifteen years he will be twenty-eight. If you will give me another fifteen years, I shall be content and willing to die when these years are over.” I praise the Lord that more than thirty-eight years have passed since I prayed to the Lord in this way. My body fully recovered from that illness, and during all these years I have been able to work hard. The Lord truly is for our body. Although the first aspect of the dual promise is for the present, the second aspect is for the future. The Lord is for our body today, but God will raise up our body in the future. This raising up of the body refers to its transfiguration. When our body is resurrected, it will be transfigured.
16保罗在林前六章十五节继续说，『岂不知你们的身体是基督的肢体么？我可以把基督的肢体作成娼妓的肢体么？绝对不可！』保罗在这里明白的说，我们的身体是基督的肢体。这不是一个例证、隐喻或比喻。反之，这是说到一个事实：我们的身体实际上就是基督的肢体。何等奇妙！保罗在十五节说，我们的身体是基督的肢体；而他在十七节说，但与主联合的，便是与主成为一灵。这两件事怎么能调和？我们与主是一，是肉身上的，还是属灵的？我们若说，我们与祂在肉身上不是一，那么我们的身体怎么能成为祂的肢体？但我们若说，我们与主是一，乃是肉身上的，而不是属灵的，我们便会陷入严重的错谬，甚至成了异端。我们与主是一，既是属灵的，也是在肉身上的。虽然现在我们还不能领会这么多，但有一天会完全显明，我们体、魂、灵都实际的与主是一。根据约壹三章二节，我们要完全像祂，不但灵像祂，甚至身体也要完全像祂。约壹三章二节强调，我们的身体要像主。腓立比三章二十一节也强调同样的点。这一节说，我们这卑贱的身体要同形于祂荣耀的身体。这些经节指明，我们的身体和我们的灵都要与主是一。有一天我们的身体在复活中要完全同形于主荣耀的身体。
16In verse 15 Paul goes on to say, “Do you not know that your bodies are members of Christ? Shall I then, taking the members of Christ, make them members of a prostitute? Certainly not!” Here Paul says clearly that our bodies are members of Christ. This is not an illustration, a metaphor, or a parable. On the contrary, it is a statement of fact. Our bodies are actually members of Christ. How marvelous! In verse 15 Paul says that our bodies are members of Christ, and in verse 17 he says that he who is joined to the Lord is one spirit. How can we reconcile these two matters? Are we one with the Lord physically or spiritually? If we say that we are not one with Him physically, then how can our bodies be His members? But if we claim that our oneness with the Lord is physical and not spiritual, we fall into serious error, even heresy. Our oneness with the Lord is both spiritual and physical. Although we may not realize much of this now, one day it will be fully manifested that we are actually one with the Lord in body, soul, and spirit. Then according to 1 John 3:2, we shall be fully like Him not only in spirit, but also in our body. First John 3:2 is a verse which emphasizes our likeness to the Lord in body. Philippians 3:21 has the same emphasis. This verse says that the body of our humiliation will become the same as the Lord’s glorious body. These verses indicate that we are one with the Lord both physically and spiritually. Our body will one day be absolutely like the Lord’s glorious body in resurrection
17我们的肉身好比一粒种子种在土里。按照林前十五章，复活实际上就是种到地里的种子长出来了。当一粒种子种下时，只是一粒种子。但种子长大、开花时，便有不同的外观。今天，我们的身体是一粒种子种到基督里，但有一天这一粒种子要藉著复活而长起来。当牠这样长成时，虽然还是我们的身体，但牠的外观却会改变。一粒麦子种到地里时，是一粒麦子。当这种子长成时，外观虽然非常不同，但还是麦子。现在我们的肉身，外观并不美好，因此我们并不十分欣赏自己的身体；但因著我们的身体是基督的肢体，所以是亲爱的、宝贵的。最终，我们的身体在复活中要与基督荣耀、复活的身体毕像毕肖。保罗在六章十八节说，『你们要逃避淫乱。人所犯的，无论甚么罪，都在身体以外，惟有行淫的，是得罪自己的身体。』淫乱是得罪我们自己的身体，而我们的身体是基督的肢体。这是一个严肃的警告，叫我们不要滥用自己的身体。
17Our physical body can be likened to a seed sown into the soil. According to 1 Corinthians 15, resurrection is actually the growth of a seed which has been sown into the ground. When a seed is sown, it is simply a seed. But when the seed grows and blossoms, it takes on a very different appearance. Today our body is a seed sown into Christ. But one day this seed will grow up through resurrection. When it grows in this way, it will change in appearance, although it will still be our body. When a grain of wheat is sown into the soil, it is wheat. When this seed grows up, it is still wheat even though it is very different in appearance. At present, our physical body does not have a good appearance. For this reason, we do not appreciate our body so much. However, because our body is a member of Christ, it is dear and precious. Eventually, in resurrection, this body will become exactly the same as Christ’s glorious resurrected body. In verse 18 Paul says, “Flee fornication. Every sin which a man may do is outside the body, but he who commits fornication sins against his own body.” Fornication is a sin against our own body, which is a member of Christ. This is a serious warning not to abuse our body