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哥林多前书生命读经 · 第44篇

对付吃祭偶像之物（一）

Dealing with eating of sacrifices to idols (1)
1读经：哥林多前书八章一至十三节。我们看过，林前六章十二至二十节可视为保罗对付婚姻生活，并对付吃祭偶像之物的引言。婚姻和饮食都是神所命定的。所以，关于婚姻和饮食我们有自由。然而，我们使用这些事，必须以神的方式，并为著神的目的，不是为著我们的情欲。不但如此，婚姻和饮食与我们物质的身体有关。保罗在六章十三节说，身体是为主；在六章十五节说，我们的身体是基督的肢体；在六章十九节说，我们的身体是圣灵的殿。
1Scripture Reading: 1 Cor. 8:1-13 We have seen that 6:12-20 may be considered an introduction to Paul’s dealing with married life and to his dealing with the eating of sacrifices to idols. Both marriage and eating have been ordained by God. Therefore, concerning marriage and eating we have our freedom. However, we must use these things in God’sway and for God’s purpose, not for our lusts. Furthermore, marriage and eating are related to our physical bodies. Paul says in 6:13 that the body is for the Lord; in 6:15, that our bodies are members of Christ; and in 6:19, that our bodies are a temple of the Holy Spirit
2我们人是由灵、魂、体所组成的完整实体。我们的身体要成为圣灵的殿，就必定牵涉到我们的全人─灵、魂、体。我们既是完整的实体，我们这人就没有一部分该与其他的部分分开。一面，我们的身体是基督的肢体和圣灵的殿；另一面，也牵涉到我们的灵。为这缘故，保罗在强调身体是基督的肢体和圣灵的殿这段话里告诉我们，我们与主成为一灵。（六17。）在七章保罗说到婚姻的事。婚姻生活必然牵涉到我们全人。照著保罗在本章所说的，我们必须是为著主、与祂是一、服从祂、将自己交给祂、并在祂里面对我们的环境能知足的人。我们需要从主接受我们的环境，并在每一种情况中与祂同在。这需要我们运用我们的灵来操练与主成为一灵。这也是要过一种生活，叫我们的身体成为基督的肢体和圣灵的殿。我们若摸著七章的深处，就会看见关于婚姻问题的解答，总结于描述一个人与主是一，并过一种生活，使他的全人作主的居所。因为他的身体乃是基督的肢体和圣灵的殿，他就不会为著神所命定以外的目的使用身体。不但如此，他也服从主和祂的引导，总是留于主所安排的环境，不发起任何改变。因此，他是为著主的目的与祂是一的人。
2As human beings, we are a complete entity composed of spirit, soul, and body. In order for our body to be the temple of the Holy Spirit our entire being—spirit, soul, and body — must be involved. Since we are a whole entity, none of the parts of our being should be separated from the others. On the one hand, it is our bodies that are members of Christ and the temple of the Holy Spirit. On the other hand, our spirit is also involved. For this reason, in the passage where he emphasizes that the body is a member of Christ and the temple of the Holy Spirit, Paul tells us that we are one spirit with the Lord (6:17). In chapter seven Paul comes to the matter of marriage. Married life surely involves our whole being. According to what Paul says in this chapter, we need to be those who are for the Lord, one with Him, submissive to Him, committed to Him, and content in Him with our circumstances. We need to take our circumstances from the Lord and be with Him in every kind of situation. This requires that we exercise our spirit to practice being one spirit with the Lord. This is also to have a life where our bodies are the members of Christ and the temple of the Holy Spirit. If we touch the depths of chapter seven, we shall see that the answers to the questions about marriage consummate in the description of a person who is one with the Lord and who lives in such a way that his entire being is the Lord’s dwelling place. Because his body is a member of Christ and the temple of the Holy Spirit, he will not use it for any purpose other than that ordained by God. Furthermore, he will be submissive to the Lord and to His leading, always remaining in the circumstances arranged by the Lord without initiating any change. He is thus a person who is one with the Lord for His purpose.
3在八章保罗对付我们的吃，这是比婚姻生活更实际的事。我们不结婚仍然能活著，但不吃就不能活；吃是绝对必需的。神创造我们，是要我们必须吃才能活。这是神的命定。我们从一章往前到八章，就发现保罗的对付越过越实际。八章所题的吃比一章所说的哲学实际得多。哲学包含抽象的观念，而吃是极其具体、实际的。
3In chapter eight Paul deals with our eating, a matter that is even more practical than the matter of married life. We can live without being married, but not without eating. Eating is an absolute necessity. God created us in such a way that we must eat in order to stay alive. This is God’so rd i nation. As we proceed from chapter one to chapter eight, we find that Paul’s dealings become more and more practical. The eating mentioned in chapter eight is much more practical than the philosophy referred to in chapter one. Philosophy involves abstract concepts, whereas eating is extremely concrete and practical
41我们看过，在林前头四章启示好些属灵的事。在对付吃祭偶像之物的事上，原则也是一样的。这点占了三章篇幅。在这几章里，有好些重要的属灵要点。在八章保罗说到不妥当的吃，一至三节指出这样的吃不是照著能建造的爱。四至七节指明偶像算不得甚么，八节说食物不能将我们荐与神。最终，在九至十三节保罗说到绊倒软弱的弟兄。
4We have seen that in the first four chapters of Corinthians a number of spiritual things are revealed. The principle is the same in the dealing with eating of sacrifices to idols. Three chapters are occupied with this. In these chapters there are a number of important spiritual highlights. In chapter eight Paul speaks of an eating that is not advisable, pointing out in verses 1 through 3 that such an eating is not according to love that builds up. Verses 4 through 7 indicate that idols are nothing, and verse 8 says that food does not commend us to God. Finally, in verses 9 through 13, Paul speaks about causing weak brothers to stumble.
壹 不妥当的吃
I. AN INADVISABLE EATING
5一 不照著能建造的爱在八章一节保罗说，『关于祭偶像之物，我们晓得我们都有知识。知识是叫人自高自大，惟有爱建造人。』这里的晓得，原文与约翰八章五十五节的认识（第二个），林前十二章二节，提后一章十二节，三章十四至十五节的知道同字，指里面主观的知觉。林前八章一节与七、十节的『知识』，指外面客观的知识，是普通、一般的。外面客观的知识叫人自高自大，出于善恶知识树，死的源头。林前十三章所描述属灵（不属肉体）的爱，乃是生命的彰显，能建造人，出于生命树，生命的源头。这是神的爱，（约壹四，）藉信注入我们里面，这信已把我们带进与神生机的联结里。藉著这爱，我们爱神，（林前八3，）也爱弟兄；（约壹四21；）我们该照著这爱而行。（罗十四15。）这样，我们的行事为人就建造人。（林前十23。）本节的『建造人』一辞，不仅指个别信徒的造就，也指基督团体身体的建造。（林前十四4～5，12，弗四16。）本书强调建造。（林前三9～10，12，十23。）
5A. Not According to Love That Builds Up In 8:1 Paul says, “Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge puffs up, but love builds up.” In this chapter two Greek words are used for know. One is oida (vv. 1, 4), signifying the inward, subjective consciousness, the intuitive knowledge, as used in John 8:55 (the second one); 1 Corinthians 12:2; 2 Timothy 1:12; 3:14-15. It is the root from which the word for conscience is derived. The other is ginosko (vv. 2-3), signifying the outward, objective knowledge. The word knowledge in verse 1 and in verses 7 and 10 is the noun form of ginosko, referring to the outward, objective knowledge, which is common and general to all. The outward, objective knowledge that puffs up comes from the tree of knowledge of good and evil, the source of death. The spiritual, not fleshly, love, which is an expression of life as described in chapter thirteen, builds up. It comes from the tree of life, the source of life. This is the love of God (1 John 4:16) infused into 16 us by faith which has brought us into the organic union with God. By this love we love God (1 Cor. 8:3) and the brothers (1 John 4:21), and according to this love we should walk (Rom. 14:15). Thus, our walk builds up (1 Cor. 10:23). The expression “builds up” in this verse refers not only to the edification of individual believers, but also to the building up of the corporate Body of Christ (14:4-5, 12; Eph. 4:16). This book stresses the matter of building up (3:9-10, 12; 10:23).
6我们已经指出，叫人自高自大的知识以及建造人的爱，与伊甸园里的两棵树有关。这里的知识指知识树，爱指生命树。保罗写这封书信时，可能对这两棵树有这样的领会。不但如此，本书虽然没有直接题起这两棵树，却有二者的例证。事实上，哥林多前书论到供应生命的生命树，以及杀死人的知识树。因此，本书有两条线，生命线和知识线。知识叫人自高自大，甚至杀死人，惟有爱供应生命，并以生命建造人。生命是为著建造，而建造是藉著生命得以完成。八章二至三节说，『若有人自以为知道甚么，按他所当知道的，他仍是不知道；但若有人爱神，这人乃是神所知道的。』在这两节里，知道指外面客观的知识。三节所说的爱，是最崇高、最尊贵的爱。虽然这爱需要运用全人，（可十二30，）但必须是属灵的，不是属肉体的。在林前八章三节保罗似乎在告诉哥林多人，他们不需要这么多知识；反之，他们需要爱神。爱神是我们基督徒生活的基础。我们若没有这样的爱，就没有基督徒生活的立场、基础。就基督徒生活而论，知识就像雾气，很快就不见了；然而，爱神是扎实、具体的。因此，爱神是基督徒生活的基础。
6We have pointed out that the knowledge which puffs up and the love which builds up are related to the two trees in the garden of Eden. Knowledge here refers to the tree of knowledge, and love refers to the tree of life. When Paul wrote this Epistle, he probably had such an understanding of these two trees. Furthermore, in this book these two trees are illustrated, although there is no direct mention of them. Actually 1 Corinthians deals with the tree of life which supplies life and the tree of knowledge which kills. Thus, in this book there are two lines, the line of life and the line of knowledge. Knowledge puffs up and even kills, but love supplies life and builds up others with life. Life is for the building, and the building is accomplished by life. Verses 2 and 3 say, “If anyone thinks that he knows anything, he does not yet know as he ought to know; but if anyone loves God, this one is known by Him.” In these verses the Greek word for know is ginosko. The love spoken of in verse 3 is the highest and noblest love. It must be spiritual, not fleshly, although it involves the exercise of man’sent ire being (Mark 12:30). In verse 3 Paul seems to be telling the Corinthians that they do not need so much knowledge; instead, they need to love God. Loving God is the base of our Christian life. If we do not have such a love, we do not have the standing, the base, for the Christian life. As far as the Christian life is concerned, knowledge is like a vapor; it can disappear quickly. Loving God, however, is solid and substantial. Hence, it is the base of the Christian life
7在三节保罗说，我们若爱神，我们乃是神所知道的。我们需要知道神，更需要为神所知道。『神所知道』这说法非常有意义。为神所知道，意思是为神所拥有、占有。神所知道的人，就成为神的产业、喜乐、娱乐和喜悦。我们的知识不讨神喜悦；但我们若爱神，就会使祂喜乐。祂会知道我们，享受我们，并且因我们喜乐，祂甚至会在我们身上寻得娱乐。这一切都是『神所知道』这话所含示的。
7In verse 3 Paul says that if we love God, we are known by Him. It is more necessary for us to be known by God than for us to know God. The expression “known by Him” is very meaningful. To be known by God means to be owned and possessed by Him. The one who is known by God becomes God’s possession, joy, entertainment, and pleasure. Our knowledge does not please God. But if we love God, we shall make Him happy. He will know us, enjoy us, and be happy with us. He will even find in us His entertainment. All this is implied by the words “known by Him.”
8在三节保罗似乎在告诉哥林多人：『你们在哥林多的信徒需要领悟，神不知道你们，祂不喜悦你们。说神不知道你们，意思是祂不称许你们的作法。』照著马太七章二十二节，主耶稣再来的时候，许多人要对祂说，『主阿，主阿，我们不是在你的名里豫言过，在你的名里赶鬼过，并在你的名里行过许多异能么？』主要回答：『我从来不认识你们，你们这些行不法的人，离开我去罢。』（23。）无所不能、无所不在的主知道关于我们的一切，怎能说祂不认识某人？主能说这样的话，原因乃是马太七章二十三节里『我从来不认识你们』这句话，意思是：『我从来不称许你们所作的。我从来不因你们喜乐，或以你们为我的喜乐和珍宝。』为神所知道，含示祂称许我们，享受我们，并拥有我们为珍宝。
8In verse 3 Paul seems to be telling the Corinthians, “You believers at Corinth need to realize that God does not know you. He is not pleased with you. To say that God does not know you means that He does not approve of your way.” According to Matthew 7:22, many will say to the Lord Jesus at the time of His coming again, “Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many works of power?” The Lord will answer, “I never knew you; depart from Me, workers of lawlessness” (v. 23). How can the omnipotent and omnipresent Lord say that He does not know someone when He knows everything about us? The reason the Lord can say such a thing is that the statement, “I never knew you,” in Matthew 7:23 means, “I never approved of what you have done. I was never happy with you or took you as My joy and treasure.” To be known by God implies that He approves of us, enjoys us, and possesses us as a treasure
二 偶像算不得甚么
B. Idols Being Nothing
9在林前八章四节保罗继续说，『关于吃祭偶像之物，我们晓得偶像在世上算不得甚么，也晓得神只有一位，再没有别的神。』这里的晓得，指里面主观的知觉。要晓得偶像算不得甚么，并且神只有一位，再没有别的神，我们需要里面主观的知觉，这种知觉是出于我们的灵，经过我们的心思而有的。这比仅仅在心思里外面客观的知识深多了。在五至六节保罗继续说，『纵然有称为神的，或在天，或在地，就如那许多的神，许多的主，在我们却只有一位神，就是父，万物都本于祂，我们也归于祂。』六节的『我们』，指在基督里的信徒，基督徒。六节的『一位神』与五节『许多的神』相对。我们的神是独一的。本节的父是我们神的一种称呼，祂是万物的源头。这种称呼使我们的神与许多假神绝对有别。这里的父不是指神是重生之人的父，乃是指祂是万物的源头。这由『万物都本于祂』所证明。万物是出于神这源头。因此，神称为父。祂不但在重生的事上是我们的父，祂也是一切受造之物的父，因万物都是从祂而出。
9In verse 4 Paul goes on to say, “Concerning therefore the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one.” The Greek word for know here is oida. To realize that an idol is nothing and that there is no God but one requires an inward, subjective consciousness derived from our spirit through our mind. This is much deeper than the outward, objective knowledge that is merely in our mind. In verses 5 and 6 Paul continues, “For if even there are so-called gods either in heaven or on earth, even as there are many gods and many lords, yet to us there is one God, the Father, of Whom are all things, and we unto Him.” In verse 6 the words “to us” refer to the believers in Christ, the Christians. The one God in verse 6 is in contrast to the many gods in verse 5. Our God is uniquely one. In this verse Father is a designation for our God, who is the source of all things. This designation makes our God utterly distinct from the many false gods. Here the Father refers not to God as the Father of the regenerated ones, but to Him as the source of all things. This is proved by the words “of whom are all things.” All things are out of God as the source. Hence, God is called the Father. Not only is He our Father in regeneration, but He is the Father of all created things, for all things have come out of Him.
10不但万物都本于父，我们也『归于祂』。在神一切受造之物中，惟有我们信徒归于祂。这就是说，虽然一切都出于神，但惟有我们要回到祂那里归于祂。归于神指明与祂联结。介系词『本于』指明源头，但介系词『归于』指明联结。身为基督徒，我们本于神，也归于祂。在六节保罗又说，在我们『有一位主，就是耶稣基督，万物都是藉著祂有的，我们也是藉著祂有的』。这里的『一位主』与五节『许多的主』相对。我们的主也是独一的。耶稣基督是我们的主神圣和属人的名称，这使祂与许多的主有别。我们的神，就是父，是万物独一的源头；我们的主，就是耶稣基督，是独一的凭藉，万物都是藉著祂成的。耶稣基督不是源头；祂是凭藉。为这缘故，保罗用介系词『藉著』，说『万物都是藉著祂有的』。照著约翰一章三节，万物是藉著祂成的。因此，主实际上不是创造主；祂是万物藉以受造的凭藉。关于父，保罗用介系词『本于』和『归于』，但关于主，他两次用介系词『藉著』，这是很有意义的。父是源头，我们是本于祂，也归于祂。万物是本于源头，就是父，并藉著凭藉，就是主。不但如此，我们藉著重生回到父那里，并归于祂。一面，万物是本于父，并藉著主；另一面，我们重生的人要藉著主回到父那里。如主在约翰十四章六节所说的，祂就是道路，若不藉著祂，没有人能到父那里去。源头需要介系词『本于』和『归于』。因此，保罗说我们本于祂，也归于祂。但关于主，万物在创造里是藉著祂，我们也藉著祂回到父那里。所以，万物都本于父，并藉著主，但我们也藉著主归于父。我们是藉著主有的，我们也藉著主回到父那里。这就是为甚么关于父，保罗说万物都本于祂，我们也归于祂；但关于主，他说万物都是藉著祂，而我们就著回到父这源头说，也是藉著祂。
10Not only are all things of the Father, but we are “unto Him.” Among all of God’s creation, only we, the believers, are unto Him. This means that although all are out of God, only we shall go back to Him to be unto Him. To be unto God indicates union with Him. The preposition “of” indicates source, but the preposition “unto” indicates union. As Christians, we are both of God and unto Him. In verse 6 Paul also says that to us there is “one Lord, Jesus Christ, through Whom are all things, and we through Him.” The one Lord here is in contrast to the many lords in verse 5. Our Lord is uniquely one. Jesus Christ is the divine and human title of our Lord that distinguishes Him from the many lords. Our God, the Father, is the unique source of all things, and our Lord, Jesus Christ, is the unique means through whom all things came into being. Jesus Christ is not the source; He is the means. For this reason Paul uses the preposition “through” and says “through Whom are all things.” According to John 1:3, all things came into being through Him. Thus, the Lord is actually not the Creator; He is the means through whom all things were created. It is significant that concerning the Father Paul uses the prepositions “of” and “unto,” but concerning the Lord he twice uses the preposition “through.” The Father is the source, and we are of Him and unto Him. All things are of the source, the Father, and through the means, the Lord. Furthermore, through regeneration we return to the Father and are unto Him. On the one hand, all things are of the Father and through the Lord; on the other hand, we, the regenerated ones, will return to the Father through the Lord. As the Lord says in John 14:6, He is the way, and no one can come to the Father except through Him. With the source there is the need for the prepositions “of” and “unto.” Thus, Paul says that we are of Him and unto Him. But concerning the Lord, all things are through Him in creation, and we are through Him in returning unto the Father. Therefore, all things are of the Father and through the Lord, but we are also unto the Father through the Lord. We came into being through the Lord, and we return to the Father also through the Lord. This is the reason that regarding the Father Paul says that all things are of Him and that we are unto Him, but concerning the Lord he says that all things are through Him and that we, in the sense of returning to the Father as the source, are through Him
11在林前八章七节保罗继续说，『然而人不都有这等知识；有人直到如今还带著拜偶像的习惯感，就以为所吃的是祭偶像之物；他们的良心既然软弱，就受了玷污。』软弱的良心是由于缺少正确充足的知识。这指明我们的知识与我们的良心极其有关。有从前拜偶像，现在信基督的人，直到如今还带著拜偶像的习惯感，缺少『偶像算不得甚么』
11In verse 7 Paul goes on to say, “But there is not in all this knowledge; but some being accustomed to the idol until now, eat it as an idol sacrifice, and their conscience being weak is defiled.” A weak conscience is due to the lack of proper and adequate knowledge. This indicates that our knowledge has much to do with our conscience. The ex-idol worshippers who are now believers in Christ, being accustomed to the idol until now, lack the knowledge that an idol is nothing
12（4） 的知识。因此，关于偶像的事，他们的良心是软弱的。软弱的良心因对某件事缺少充足的知识，在那件事上被摸著时，就受了玷污。
12v. 4). Thus, their conscience is weak concerning the matter of idols. The weak conscience is defiled when it is touched by any related matter of which it lacks adequate knowledge
三 食物不能将我们荐与神
C. Food Not Commending Us to God
13八节说，『其实食物不能将我们荐与神，因为我们不吃也无亏缺，吃也无盈超。』那些没有正确的知识而吃祭偶像之物的人，会玷污他们的良心。保罗清楚说明这事以后，就继续说，食物不能将我们荐与神。保罗再次显示他的灵。保罗在他灵里深处领悟，我们所作的事该将我们荐与神。任何不能将我们荐与神的事，都是不需要的。不错，我们可以自由作某些事，但那些事不能将我们荐与神。这里的问题与对错无关，乃是某件事能不能将我们荐与神。例如，一位弟兄留长发也许没有错。但照著八节的原则，长头发不能将他荐与神。关于发型，我们没有规条。但我们头发的样式，该将我们荐与神。保罗这里的思想是，吃不能将我们荐与神。我们知道偶像算不得甚么，因此也许有自由吃祭偶像之物。然而，这种吃不能将我们荐与神。我们该学习作那将我们荐与神的事。按保罗说，『我们不吃也无亏缺，吃也无盈超。』既是这样，我们何必吃祭偶像之物？
13Verse 8 says, “But food will not commend us to God; neither if we do not eat are we lacking, nor if we eat do we excel.” Those who eat idol sacrifices without having the proper knowledge will defile their conscience. After making this matter clear, Paul goes on to say that food does not commend us to God. Once again Paul reveals his spirit. Deep within his spirit Paul realizes that the things we do should commend us to God. Anything that does not commend us to God is not necessary. Yes, we may be free to do certain things, but those things do not commend us to God. Here the issue does not concern the matter of right or wrong, but whether or not a certain thing commends us to God. For example, it may not be wrong for a brother to wear his hair long. But according to the principle in verse 8, long hair does not commend him to God. Concerning hair styles, we do not have any regulations. But we all should style our hair in a manner which commends us to God. Paul’s though there is that eating does not commend us to God. We may have the freedom to eat sacrifices to idols, knowing that idols are nothing. This eating, however, does not commend us to God. We should learn to do what commends us to God. According to Paul, “Neither if we do not eat are we lacking, nor if we eat do we excel.” Since this is the case, what need is there for us to eat idol sacrifices
14四 绊倒软弱的弟兄在九至十三节，保罗说到绊倒软弱的弟兄。在九节他说，『只是你们要谨慎，恐怕你们这权利，竟成了那软弱人的绊脚石。』软弱的人，指因缺少知识，良心软弱的人。在十节保罗继续说，『若有人见你这有知识的，在偶像的庙里坐席，这人既是软弱的，他的良心岂不放胆去吃那祭偶像之物么？』放胆，直译，被建造。指软弱信徒的良心被建造起来，放胆去作已往不敢作的。这是一种突然的建造，没有合理、坚实的根基，因此是一种不正确的建造，实际上反而毁坏人。软弱信徒的良心放胆去吃那祭偶像之物，至终毁坏了他们，因为他们没有充足的知识，支持他们放胆却仍旧软弱的良心。
14D. Causing Weak Brothers to Stumble In verses 9 through 13 Paul speaks about causing weak brothers to stumble. In verse 9 he says, “But beware lest somehow this right of yours becomes a stumbling block to the weak ones.” The weak ones are those whose conscience is weakened by the lack of knowledge. In verse 10 Paul continues, “For if anyone sees you who have knowledge reclining at table in an idol’s temple, will not his conscience, he being weak, be emboldened to eat the things sacrificed to idols?” The Greek word rendered emboldened literally means built up. The conscience of the weak believers will be built up with boldness to do what it dared not formerly do. This is a sudden building up without a logical and solid foundation. Hence, it is an improper building up that actually ruins. Although the weak believers’ conscience is emboldened to eat sacrifices to the idols, this will eventually ruin them, because they do not have the adequate knowledge to support their emboldened yet still weak conscience.
15十一节说，『因此，基督为他死的那软弱弟兄，也就被你的知识败坏了。』『败坏』这辞指沉沦，不是永远的沉沦，乃是基督徒生活中的沉沦。因著刚强的人有知识而不顾到别人，软弱的信徒就被败坏了。基督为他死的弟兄，也许因著我们不正确的吃，就在基督徒生活中被败坏。在十二节保罗宣告：『你们这样得罪弟兄们，伤了他们软弱的良心，就是得罪基督。』伤了，原文直译，打击（致伤）。因著基督为弟兄们死，我们若伤了他们，并绊倒他们，就是得罪基督。在十三节保罗下结论：『所以食物若真绊跌我的弟兄，我就绝不吃肉直到永远，免得绊跌我的弟兄。』绊跌我的弟兄，原文意，使我的弟兄进入网罗，使我的弟兄堕入陷阱。因此，绊跌弟兄，就是使他进入网罗，在他的路上设陷阱。保罗说，为免绊跌弟兄，他『就绝不吃肉直到永远』。肉即动物的肉，指祭偶像的肉。肉比别样食物更试诱人，所以使徒特别题到肉。
15Verse 11 says, “For the one who is weak is being destroyed by your knowledge, the brother because of whom Christ died.” The words “being destroyed” signify perishing not for eternity, but in the Christian life. The weak believer may be destroyed by the carelessness of the stronger one’s knowledge. A brother for whom Christ died may be destroyed in the Christian life by our improper eating. In verse 12 Paul declares, “And thus, sinning against the brothers and wounding their weak conscience, you sin against Christ.” The Greek word translated wounding literally means smiting unto damage. Because Christ died for the brothers, we sin against Christ if we wound them and cause them to stumble. In verse 13 Paul concludes, “Wherefore if food stumbles my brother, I will by no means eat meat forever, that I may not stumble my brother.” The Greek word for stumble is skandalizo, meaning to snare, to entrap. Hence, to stumble the brother is to snare him, to put a trap in his way. In order not to stumble a brother, Paul says that he will “by no means eat meat forever.” The word meat refers to animal flesh, denoting the meat sacrificed to idols. Since meat is more tempting than other kinds of food, the apostle specifically mentions it
16重要的是，我们要摸著保罗在本章所显示的灵。这里保罗灵里的负担是绝对为著基督和祂的身体。保罗既是为著基督和祂身体所有的肢体，他给人关于吃祭偶像之物的教导时，就没有说这种实行对或错，好或坏。保罗对这情况有完全不同的观点。他的观点是以基督和祂的身体为中心。关于吃祭偶像之物的事，保罗顾虑这会怎样影响基督的肢体，会建造他们或使他们绊跌。藉此我们看见，保罗的心与灵关切基督和祂的肢体。他不在意偶像或祭偶像之物。他完全领悟偶像算不得甚么，祭偶像之物也算不得甚么。然而，保罗对付吃祭偶像之物这问题的方式，指明他对事情的观点与基督和祂的身体有关。他要圣徒领悟，他们该顾虑，他们的吃会使基督的肢体绊跌或被建造。保罗要他们关心基督和基督的肢体。所以，保罗是从基督和祂身体的观点来答覆问题，并给人教导。
16It is important to touch Paul’s spirit as revealed in this chapter. Here the burden in Paul’s spirit is absolutely for Christ and His Body. Because Paul was for Christ and all the members of the Body, when he gave instructions concerning eating idol sacrifices, he did not say whether this practice is right or wrong, good or bad. Paul had a completely different view of the situation. His view was focused on Christ and the Body. Concerning the matter of eating idol sacrifices, Paul considered how this would affect the members of Christ, whether it would build them up or cause them to stumble. By this we see that Paul’she art and spirit were concerned for Christ and His members. He did not care about idols or idol sacrifices. He fully realized that idols are nothing and that sacrifices to idols are also nothing. Nevertheless, the way Paul dealt with the question of eating idol sacrifices indicates that his view of the matter is related to Christ and the Body. He wanted the saints to realize that they should consider whether the members of Christ would be caused to stumble or be built up by their eating. Paul wanted them to have regard for Christ and the members of Christ. Therefore, Paul answered the questions and gave instructions from the standpoint of Christ and the Body.
17我们都需要学习保罗，考虑各种事情时，顾到基督和祂的身体。然而，我们与别人谈论事情，常常没有顾到这观点。反之，我们以自己的利益、得失为中心。倘若这是我们的观点，我们就远离神经纶的中心异象。在八章我们再次看见，保罗没有偏离神经纶的中心线。甚至在给人关于吃祭偶像之物的教导时，他也竭力将信徒带回中心线，就是带回基督和祂的身体。
17We all need to learn from Paul to have Christ and the Body in view when we consider various matters. However, we often talk with others about something with no consideration of this view. Instead, we focus on our own interest, profit, or loss. If this is our view, we are far off from the central vision of God’secon o my. In chapter eight we see once again that Paul did not deviate from the central lane of God’secon o my. Even in giving instructions concerning the eating of idol sacrifices he endeavored to bring the believers back to the central lane, that is, back to Christ and the Body