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哥林多前书生命读经 · 第4篇

基督和祂的十字架，是召会中所有难处的惟一解答（一）

Christ And His Cross The Unique Solution To All Problems In The Church (1
1读经：哥林多前书一章十至十三节。们指出保罗在罗马书里陈明基督徒生活、召会生活、以及身体生活的美妙轮廓之后，就在哥林多前书给我们实际的基督徒生活、召会生活、和身体生活的例证。然而，我们不该认为这意思是说，哥林多前书所说的乃是正当、正常基督徒生活、召会生活、和身体生活的例证。关于这三种生活，这封书信的例证是实际的、典型的，却不是正常的、正当的。所以我们不要误以为，在哥林多前书里有正当的召会生活。在这封书信中，我们所看见召会生活的实行，既不正当，也不正常；但这却是一般的或典型的。
1Scripture Reading: 1 Cor. 1:10-13 out that, after presenting a wonderful sketch of the Christian life, the church life, and the Body life in Romans, Paul gives us an illustration in 1 Corinthians of the actual Christian life, church life, and Body life. However, we should not understand this to mean that what we have in 1 Corinthians is an illustration of the proper or normal Christian life, church life, and Body life. Concerning these three kinds of lives, this Epistle illustrates what is actual or typical, not what is normal or proper. Thus, we should never make the mistake of saying that in 1 Corinthians we have the proper church life. What we see concerning the practice of the church life in this Epistle is neither proper nor normal. Rather, it is usual or typical.
基督─惟一的中心
CHRIST, THE UNIQUE CENTER
2在林前一章一至九节，保罗要我们对一个事实有深刻印象：在神的经纶里，基督是惟一的中心。神的心意是要使祂的儿子基督成为祂经纶的中心，也使祂成为所有信徒的一切。所以保罗在九节告诉我们，我们已经蒙祂所召，进入了祂儿子我们主耶稣基督的交通。这也是为甚么他在二节指出基督是他们的，也是我们的。在神的经纶里，神的心意是要基督作一切，把基督赐给我们作我们的分，并把基督作到我们里面。
2In 1:1-9 Paul impresses us with the fact that in God’secon o my Christ is the unique center. God’sin tent i on is to make Christ His Son the center of His economy and also to make Him everything to all the believers. This is why Paul tells us in verse 9 that we have been called into the fellowship of the Son, Jesus Christ our Lord. It is also the reason he points out in verse 2 that Christ is both theirs and ours. In His economy God’sin tent i on is to make Christ everything, to give Christ to us as our portion, and also to work Christ into us
3保罗从十节开始对付哥林多人中间的分裂。首先，他藉著我们主的名恳求他们；这名是超乎万名之上的名，（腓二9，）也该是祂所有信徒之间独一的名。然而，那些分裂的哥林多人却把保罗、亚波罗和矶法的名，与基督的名同列，犹如彼得在变化山上，将摩西、以利亚与基督同列一样。（太十七1～8。）为了保守主里的一，避免分裂，我们需要抛弃在这至高之名以外一切别的名，而高举、尊崇我们主独一的名。
3In verse 10 Paul begins to deal with the divisions among the Corinthians. First, he beseeches them through the name of our Lord, which is the name above all names (Phil. 2:9) and should be the unique name among all His believers. However, by ranking the names of Paul, Apollos, and Cephas with the name of Christ, the divisive Corinthians made the same kind of mistake Peter did on the mount of transfiguration when he ranked Moses and Elijah with Christ (Matt. 17:1-8). To keep the oneness in the Lord and to avoid divisions, we need to uplift and exalt the unique name of our Lord by dropping all names other than this highest name
4哥林多人相信基督时，并没有从保罗、亚波罗或其他神的仆人那里得著甚么。毫无疑问，保罗和亚波罗对哥林多的信徒是莫大的帮助，但他们所接受的乃是基督。在林前一章十三节，保罗问他们：『保罗为你们钉了十字架么？或者你们是浸入保罗的名里么？』不，保罗没有为他们钉十字架，他们也不是浸入保罗的名里。为他们钉十字架的乃是基督，而信徒乃是浸入基督的名里。这里保罗似乎是说，『事实上，你们并没有从保罗、亚波罗或矶法得著甚么。你们甚至也不该局限在狭窄的基督里；你们必须专注于独一的基督。这位基督不仅是你们的，也是我们的；祂属于每一个人。基督是他们的，也是我们的，因为祂是所有在各处众圣徒的分。神已经将这基督赐给我们，祂已经呼召我们进入祂的交通。』
4When the Corinthians believed in Christ, they did not receive anything from Paul, Apollos, or any other servant of God. No doubt, Paul and Apollos were a great help to the believers in Corinth. But the One received by them was Christ. In 1:13 Paul asks them, “Was Paul crucified for you? Or were you baptized into the name of Paul?” No, Paul was not crucified for them, and they were not baptized into Paul’s name. Christ was the One who was crucified for them, and the believers were baptized into the name of Christ. Here Paul seems to be saying, “Actually, you did not receive anything from Paul, Apollos, or Cephas. You should not even be limited to a narrow Christ. You must pay your full attention to the unique Christ. This Christ is not only yours and ours—He belongs to everyone. He is theirs and ours, for He is the portion of the saints in every place. God has given this Christ to us, and He has called us into His fellowship.”
蒙召进入
called into the fellowship
神儿子的交通
OF THE SON OF GOD
5要对神儿子的交通作充分的解释并不容易。这一件事实在太奇妙了。这交通不仅包括我们与三一神之间的一，也包括了所有信徒中间的一。不仅如此，这个交通也含示享受─我们对三一神的享受，三一神对我们的享受，以及信徒中间彼此的享受。在这个交通里，我们享受三一神，三一神也享受我们。并且，我们享受所有的信徒，所有的信徒也享受我们。这是何等奇妙、宇宙性、彼此的享受！我们已经蒙召，所进入的乃是称为神儿子的交通。这个交通是宇宙性的，也是彼此互相的。这交通不仅是在信徒和三一神彼此之间，也是在信徒彼此之间。因著我们已经蒙召进入这样的交通，我们就不该说我们是属保罗的、属矶法的、属亚波罗的、或是属其他甚么人的。我们也不该说我们是属某个道理，或某一特别的作法。神不是呼召我们进入一些人、道理和作法的交通。我们不是蒙召进入保罗或甚么人的交通，也不是蒙召进入与道理或作法有关的交通。我们蒙召单单是进入神儿子的交通。这就是说，我们已经蒙召进入三一神的实际、具体化身。在这个交通里，我们享受三一神─父、子、灵；在这个交通里，我们也享受所有的信徒，所有的信徒也享受我们。不仅如此，三一神也享受我们以及所有在各处的信徒。
5It is not easy to give an adequate definition of the fellowship of the Son of God. This matter is altogether wonderful. This fellowship involves not only the oneness between us and the Triune God, but also the oneness among all the believers. Furthermore, it implies enjoyment — our enjoyment of the Triune God, the Triune God’s enjoyment of us, and also the enjoyment which the believers have with one another. In this fellowship we enjoy the Triune God, and the Triune God enjoys us. Moreover, we enjoy all the believers, and all the believers enjoy us. What a wonderful, universal, mutual enjoyment! We have been called into something which is termed the fellowship of God’sS on. This fellowship is universal and mutual. The mutuality of this fellowship is not only between the believers and the Triune God, but also among the believers themselves. Because we have been called into such a fellowship, we should not say that we are of Paul, of Cephas, of Apollos, or of any other person. Neither should we say that we are of a certain doctrine or of a particular practice. God has not called us into the fellowship of persons, doctrines, and practices. We have not been called into the fellowship of Paul or of anyone else; neither have we been called into a fellowship related to a doctrine or practice. We have been called uniquely into the fellowship of God’sS on. This means that we have been called into the reality, the embodiment, of the Triune God. In this fellowship we enjoy the Triune God—the Father, the Son, and the Spirit. In this fellowship we also enjoy all the believers, and the believers enjoy us. Furthermore, the Triune God enjoys us and all the other believers in every place.
6如果今天所有的基督徒都晓得，他们已经蒙召进入这个交通，那岂不是很好么？若是这样，世界就会像伊甸园了。不必有千年国，因为千年国已经在这里了。但今天基督徒中间实际的光景，完全不是这样。许多东西已经进来顶替基督作信徒惟一的分。甚至鬼和撒但的事物也进来了。无论如何，神已经定意，在祂的经纶里这一个人位─祂的儿子主耶稣基督，必须是一切。祂是父、子、灵，并且祂必须构成到我们里面，成为你和我。我们在歌罗西书生命读经里曾指出，在召会这新人里面，基督必须是每一样东西和每一个人。基督必须是召会的实际；祂也必须是每一样道理和作法的实际。我们受浸的实际是基督，我们交通的实质也是基督。如果这是今天基督徒的经历，我们众人中间的光景会何等美好！信徒中间实际的光景非常可怜，甚至很可悲。基督徒可能有许多事物，却缺少基督这活人位的实际。今天基督教里面的花样数以千百万计，但你在那里能找到基督这活人位的实际？哥林多信徒中间的光景就是一个例子，说出这种缺欠是非常严重。为这缘故，保罗在哥林多前书向他们指出，他们说自己属保罗、亚波罗、矶法，甚至属一位狭窄的基督，都是不对的。那完全与神的经纶相反。在神的经纶里，只有基督才有地位。我欣赏保罗在二节里的话：『同著所有在各处呼求我们主耶稣基督之名的人；祂是他们的，也是我们的。』在这里保罗说到所有呼求主名的人，也说到各处。接著他说，基督是他们的，也是我们的。就著信徒与地方而言，并没有分别。你呼求主耶稣之名的时候，不管在那里，基督都是你的，也是众圣徒的分。在各处，基督是他们的，也是我们的。
6Would it not be marvelous if all of today’s Christians realized that they had been called into this fellowship? If this were the situation, the world would become like the garden of Eden. There would be no need for the millennium, for the millennium would already be here. However, the actual situation among Christians today is altogether different. Many things have come in to replace Christ as the unique portion of the believers. Even demonic and satanic things have come in. Nevertheless, God has determined that in His economy one Person—His Son, the Lord Jesus Christ— must be everything. He is the Father, the Son, and the Spirit, and He must be constituted into us to become you and me. As we pointed out in the Life-study of Colossians, in the church as the new man, Christ must be everything and everyone. Christ must be the reality of the church. He must also be the reality of every doctrine and practice. The reality of our baptism is Christ, and the substance of our communion is also Christ. If this were the experience of Christians today, how excellent would be the situation among us all! The actual situation among believers is very sad, even tragic. Christians may have many things, but lack the reality of Christ, the living Person. In today’s Christianity there are thousands, even millions, of items and things. But where can you find the reality of Christ, the living Person? The situation among the believers in Corinth was an example of this terrible shortage. For this reason, in 1 Corinthians Paul points out to them that it is wrong to say that they are of Paul, Apollos, Cephas, or even of a narrow Christ. That is altogether contrary to God’secon o my. In God’secon o my there is room only for Christ. I appreciate Paul’sword in verse 2: “With all those who call upon the name of our Lord Jesus Christ in every place, theirs and ours.” Here Paul speaks of all those who call upon the name of the Lord and of every place. Then he says that Christ is both theirs and ours. Concerning believers and places, there is no difference. No matter where you may be when you call on the name of the Lord Jesus, Christ is both yours and also the portion of all the saints. In every place, Christ is theirs and ours
7神不注意基督以外的任何事物。为甚么我们注意那么多的人事物，让这些顶替了基督？有些哥林多信徒很注意保罗。保罗会对他们说，『你们为甚么要注意我？我不值得你们注意。你们为甚么又有些人偏爱矶法或亚波罗？他们也不该是你们注意的对象。你们更不该专注于作法或道理。人物、作法、或道理都不值得你们注意。你们的注意力必须单单、完全、绝对的集中在基督身上；我们已经蒙神呼召，进入这一位基督的交通。』
7God does not pay attention to anything other than Christ. Why then do we pay attention to so many other things, even other persons, in place of Christ? Certain of the believers in Corinth devoted their attention to Paul. To them Paul would say, “Why do you pay attention to me? I am not worthy of your attention. And why do some of you prefer Cephas or Apollos? They should not be the objects of your attention either. Neither should you concentrate on practices or doctrines. No person, practice, or doctrine is worthy of your attention. Your attention must be focused solely, wholly, and absolutely on Christ, the One into whose fellowship we have been called by God.”
呼求主的名
CALLING ON THE NAME OF THE LORD
8或许你在想，我们怎么能享受这个交通。我们只要呼求主耶稣的名，就能享受这个交通。然而，我们若说自己是属保罗的，我们实际上就是呼求保罗的名。说自己属于某人，意思就是呼求那个人的名。基督的名以外所有的名都必须摆在一边；我们必须只高举一个名─我们主耶稣基督的名，就是神呼召我们进入其交通的奇妙者的名。享受这个交通的路，就是呼求主的名。我们越呼求主名，就越享受我们蒙召所进入的交通。我要重复早先强调过的一件事：我们已经蒙神呼召来呼求主耶稣的名。我们呼求祂的名，就享受祂的交通，并有分于这个交通。太奇妙了！我鼓励众圣徒都学习呼求主耶稣的名。
8Perhaps you are wondering how we can enjoy this fellowship. We can enjoy it simply by calling on the name of the Lord Jesus. However, if we say that we are of Paul, we are actually calling on the name of Paul. To say that we are of a certain person means that we are calling on the name of that person. Every name other than the name of Christ must be set aside, and we must exalt only one name—the name of our Lord Jesus Christ, the name of the wonderful One into whose fellowship God has called us. The way to enjoy this fellowship is to call on the Lord’s name. The more we call on the name of the Lord, the more we enjoy the fellowship into which we have been called. To repeat a matter we have emphasized earlier, we have been called by God to call on the name of the Lord Jesus. By calling on His name we enjoy His fellowship and participate in it. How wonderful! I urge all the saints to learn to call on the name of the Lord Jesus
学习没有偏爱
LEARNING TO HAVE NO PREFERENCES
9在主恢复里的众圣徒，都要学习没有偏爱，这是非常要紧的。在一个召会里，圣徒们不该喜欢某一位长老过于另一位长老，所有这样的偏爱都必须被定罪。我还要特别强调，你们不可对李常受有偏好，也不可对职事所在的地方有偏好。曾经有人问我，有否打算搬到别的地方去？这样问的人接著又说，他们也想搬到那里去。这是个人的偏好，个人的偏好必须被定罪。我们不该对李常受或职事有偏好；我们惟一的爱好该是基督。我们都应该能说，我们的爱好是包罗万有并延展无限的基督。
9It is crucial that the saints in the Lord’s recovery learn not to have any preferences. The saints in a particular church should not prefer one elder over another. All such preferences must be condemned. I also wish to make it emphatically clear that you must not prefer Witness Lee or prefer to be in the place where the ministry is located. Some have asked me if I intend to move elsewhere. Those who inquired of me concerning this went on to say that they intended to move there also. This is a personal preference, and it must be condemned. There should be no preference for Witness Lee or for the ministry. Our only preference should be Christ. We all should be able to say that our preference is the all-inclusive and extensive Christ
10有人会说，『你也许偏爱某某弟兄，甚或偏爱职事；但我偏爱基督。』就连这种偏爱也不对，因为实际上，他乃是偏爱非常狭窄的基督，不是保罗著作中所启示包罗万有的基督。这狭窄的基督可能是你的基督，而不是保罗的基督。保罗的基督绝不是狭窄的，而是宇宙般延展无限的。
10Some may say, “You may prefer a certain brother or even prefer the ministry, but I prefer Christ.” Even this preference is wrong, for it is actually a preference for a very narrow Christ, not the all - inclusive Christ revealed in the writings of Paul. This narrow Christ may be your Christ, but it is not Paul’s Christ. Far from being narrow, Paul’s Christ is universally extensive.
11我们对众召会也不该有偏爱；我们不该喜欢我们当地的召会胜过别处的召会，或者喜欢别的地方召会过于我们所在地的召会。神照著祂主宰的安排，把我们摆在何处，我们就该知足，简单的留在当地的召会里。不错，一章二节的确说到在哥林多神的召会，但在同一节，保罗接著说到各处。无论何处，只要是神的召会，我们就该乐意在那里。如果那灵的风把你吹到某地，你就该在那地的召会，没有甚么偏好。过了一段时间，如果属灵的风又把你吹到另一个城市，你在那城的召会，也该照样满意。我们对召会不该有甚么偏好；我们绝不可说，我们比较喜欢我们当地的召会，或说比较喜欢某处的召会。我们该能说，『我只爱好基督。不论风怎么吹，我都愿意，因为基督在各处都是一样的。』我们不该有一种观念，认为我们在某地比在别处更能享受主。比方说，我们不该认为，在职事站所在地就更能享受基督。事实上，如果主差遣你到一个城市去，也许要在那里开始召会生活，你在那里可能比在职事站所在的城市更享受基督。可是，你若因著偏好而到这城去，你就错了。不要因著你的偏好而到甚么地方去；你只要让主引导你每一次的行动。如果所有的基督徒都只爱好包罗万有的基督，全世界就要被征服。甚至连南加州这被人认为娱乐中心的地区，也要被我们征服。不仅如此，新英格兰─有时候被看作宗教墓地的区域，也要藉著众圣徒享受基督而活过来。
11We also should not have any preference with respect to churches. We should not prefer our local church above others, or some other local church above the church in our locality. We should be content to simply be in the church in the place where God has put us according to His sovereign arrangement. Yes, 1:2 does speak of the church of God which is in Corinth. But in this verse Paul goes on to mention every place. We should be willing to be in the church of God anywhere. If the wind of the Spirit blows you to a certain locality, you should simply be in the church there, without any preference. If after a period of time the spiritual wind blows you to another city, you should be equally content to be in the church there. Regarding churches, we should not have any preference. We should never say that we prefer the church in our locality or in some other locality. Rather, we should be able to say, “My preference is only in Christ. I am willing for the wind to blow me in any direction, for in every place Christ is the same.” We should not have the concept that we can enjoy Christ more in a particular locality than we can somewhere else. We should not think, for example, that we can enjoy more of Christ in that place where the ministry may be located. Actually, if the Lord sends you to a certain city, perhaps for the start of the church life there, you may have more enjoyment of Christ in that place than if you are in the city where the ministry is located. However, if you go to this city out of a preference for that place, you are wrong. Do not go anywhere because of your preference. Instead, simply allow the Lord to lead you in any move you make. If all Christians preferred only the all-inclusive Christ, the entire world would be subdued. Even a region such as Southern California, a place people consider an entertainment center, would be subdued by us. In addition, New England, a region sometimes considered the graveyard of religion, would also be enlivened through the saints’ enjoyment of Christ
接受基督作一切
TAKING CHRIST AS EVERYTHING
12我的负担是要大家了解主的恢复真正是甚么。神在祂恢复里的心意，是要恢复基督作一切，恢复基督作神经纶惟一的中心，并恢复基督作我们的一切，作我们的分供我们享受。
12I am burdened that we all understand what the Lord’s recovery really is. God’sin tent i on in His recovery is to recover Christ as everything. It is to recover Christ as the unique center of God’secon o my and as everything to us as our portion for our enjoyment
13我们来看哥林多前书的时候，就看见保罗在这里给我们一个例证。但这不是说我们该效法哥林多人，过他们那样的基督徒生活、召会生活和身体生活。相反的，这乃是说，我们不该对我们所在地的召会有怨言；我们不该认为我们所在地的召会比较差，就照著自己的偏好，搬到另一个地方去，想像那里的召会生活比较好。我们需要看见，不管我们在那里，实际的召会生活就像哥林多前书所描述的。既然我们的光景都是这样，我们该怎么办？首先，我们必须抛弃基督的名以外一切的名。我们应当把我们所偏爱的人或神仆人的名摆在一边，也该把所有公会的名摆在一边。不仅如此，我们必须转离所有道理和作法，接受神经纶惟一的中心基督，作我们的一切。在前九节经文里，保罗立下基督这惟一的中心为根基。在这惟一的中心里，我们有独一且包罗万有的交通与享受，就是基督的交通。保罗从一章十1节，开始对付哥林多前书里的十一个难处。保罗对付这些难处的时候，非常清楚的指出，基督和祂的十字架，是召会中所有难处的惟一解答。惟一的解答就是基督和祂钉十字架。保罗表明了这么一个对于哥林多召会之难处，和各地召会之难处惟一的解答；这样就高举并尊崇了基督。保罗十分清楚，我们难处惟一的解答就是基督1:1-和十字架。因此，我们有一章一至九节这个良好的基础，就可以开始赏识基督和十字架是召会中所有难处的惟一解答。
13As we consider the Epistle of 1 Corinthians, we see that here Paul gives us an illustration. This does not mean, however, that we should follow the Corinthians in their way of having the Christian life, the church life, and the Body life. On the contrary, it means that we should not complain about the church in our locality. We should not think that the local church where we are is inferior and that, according to our preference, we should move to a place where we imagine the church life is better. We need to see that wherever we may be, the actual church life is like that described in 1 Corinthians. Since we are all in such a situation, what should we do? First, we must drop every name other than the name of Christ. We should drop the names of any persons or servants of God whom we may prefer, and we should also lay aside all denominational names. Furthermore, we must turn from all doctrines and practices and take Christ, the unique center of God’secon o my, as our everything. In the first nine verses Paul lays as the foundation Christ, the unique center. In this unique center we have a unique and all - inclusive fellowship and enjoyment, the fellowship of Christ. In 1:10 Paul begins to deal with the eleven problems found in Corinthians. In dealing with all these problems, Paul makes it very clear that the unique solution to all problems in the church is Christ and His cross. The only answer is Christ and Him crucified. By pointing to such a unique solution to the problems in the church in Corinth, and to the problems in every local church as well, Paul uplifted Christ and exalted Him. Paul was crystal clear that the only solution to our problems is Christ and the cross. Therefore, with 9 as a good foundation, we can begin to appreciate Christ and the cross as the unique solution to all problems in the church.