哥林多前书生命读经 · 第45篇

对付吃祭偶像之物（二）

Dealing with eating of sacrifices to idols (2)

1读经：哥林多前书九章一至十五节。在哥林多那些崇尚哲学的希利尼信徒把每件事都弄得很复杂。保罗答覆他们的问题时，就把事情简化。他鼓励哥林多人接受主，接受主的命定和祂主宰的安排。保罗也领悟，我们若与主成为一灵而活基督，我们若服从主并将自己交给祂，许多复杂的情况就会简化。为人生活中复杂的情形，来自研究哲学的心思。例如，用哲学研究婚姻，就会在婚姻生活中产生许多复杂的情形。在今天的社会里，关于婚姻有许多复杂的情形。在主恢复的召会生活中，我们需要跟随新约的原则，简化情况，消除复杂。我们分析自己的婚姻生活和家庭生活，就会很复杂；但我们转到灵里，一切都简化了。

1Scripture Reading: 1 Cor. 9:1-15 The philosophical Greek believers at Corinth made everything complicated. In answering their questions, Paul simplified matters. He encouraged the Corinthians to take the Lord, His ordination, and His sovereign arrangement. Paul also realized that if we live Christ by being one spirit with the Lord and if we are submissive to the Lord and committed to Him, many complicated situations will be simplified. Complications in human life come from the philosophizing mind. For example, philosophizing about marriage can produce complications in married life. In today’s society there are many complications regarding marriage. In the church life in the Lord’s recovery, we need to follow the New Testament principles to simplify situations and eliminate complications. When we analyze our married life and family life, we become complicated. But when we turn to the spirit, everything is simplified

2我宝贵林前七章，因为这一章给我们看见一个被神浸透、与神是一、并完全服从神的人─保罗。在保罗与神之间没有争执，在他与神之间没有不一致。无论神为他安排甚么环境，他都喜乐。我们知道这点，不是因为他这样明言，乃是因著他所给哥林多人关于婚姻生活的指导。这些指导显示保罗是怎样的人。保罗在这一章的写法表明他是真正的神人。在八章保罗对付吃祭偶像之物的问题。这问题似乎有对或错的答案。然而，在八章保罗没有回答对或错。他对付这问题的方式，表明他不是照著善恶知识树生活，乃是照著生命树生活的人。生命树不在于对错，乃完全在于生命，神的生命，神圣、永远的生命，藉著建造人的爱彰显出来。这生命总是将我们荐与神。在八章八节保罗带进『荐与神』这个思想。这是绝佳的发表，甚至是特殊的发表。我不信这样的发表在圣经别处能找著。保罗在八章的答覆实在不是对错的问题，而是与我们所作的事是否将我们荐与神有关。照著保罗的领悟，一件事若不能将我们荐与神，我们就不需要去作。

2I appreciate 1 Corinthians 7 because this chapter shows us a person, Paul, who was saturated with God, one with Him, and fully submissive to Him. There was no argument between Paul and God, and no discrepancy between him and God. He was happy with whatever circumstances God arranged for him. We know this not because he says so explicitly; we know it by the instructions he gives the Corinthians concerning married life. These instructions reveal the kind of person Paul was. Paul’s writing in this chapter shows that he was a genuine God-man. In chapter eight Paul deals with the problem of eating idol sacrifices. This problem seems to have a yes or no answer. However, in chapter eight Paul does not answer yes or no. The way he deals with this question shows that he is not a person who lives according to the tree of knowledge of good and evil, but one who lives according to the tree of life. With the tree of life it is not a matter of yes or no; it is solely a matter of life, God’s life, the divine, eternal life expressed through love which builds up. This life always commends us to God. In 8:8 Paul introduces the thought of being commended to God. This is an excellent expression, even an extraordinary one. I doubt that such an expression can be found elsewhere in the Bible. Paul’s answer in chapter eight certainly is not a matter of yes or no. On the contrary, it is related to doing things which commend us to God. According to Paul’s realization, if a certain thing does not commend us to God, there is no need for us to engage in it.

3保罗与神是一，被祂浸透到一个地步，他的全人都在神里面。所以，他不是以对错答覆哥林多人所题的问题，乃是照著他的所是，照著他自己的实行答覆他们。他的实行是过一种绝对与神是一的生活。我们都需要像保罗一样，看见这异象，并实行这异象。在八章保罗说到爱神，（3，）被荐与神，（8，）『基督为他死的那软弱弟兄，』（11，）以及得罪基督。（12。）至终，他结束本章说，『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。』（13。）『我的弟兄』这辞指明，每位弟兄对保罗都是亲爱的。他爱所有的弟兄。保罗与神是一，也与基督的身体是一。为这缘故，他不是照著对错，照著知识树答覆问题。倘若地方召会中每个人的生活和实行都与保罗的生活和实行相配，就不会有问题、难处、或复杂的情形。问题来自用哲学研究事情的心思。但我们转向那住在我们灵里的基督，情况就成为简单的。

3Paul was so one with God and saturated with Him that his entire being was in God. Therefore, he answers the questions raised by the Corinthians not with a yes or a no, but according to what he is and according to his own practice. His practice was to have a life that was absolutely one with God. We all need to see this vision and practice it, even as Paul did. In chapter eight Paul speaks of loving God (v. 3), of being commended to God (v. 8), of “the brother because of whom Christ died” (v. 11), and of sinning against Christ (v. 12). Eventually, he concludes this chapter by saying, “Wherefore if food stumbles my brother, I will by no means eat meat forever, that I may not stumble my brother” (v. 13). The expression “my brother” indicates that every brother was dear to Paul. He loved all the brothers. Paul was one with God and one with the Body of Christ. For this reason, he did not answer questions according to yes or no, according to the tree of knowledge. If everyone in a local church had a life and practice to match that of Paul, there would be no questions, problems, or complications. Questions come from the philosophizing mind. But when we turn to the Christ who dwells in our spirit, the situation becomes simple

贰使徒的表白

II. THE APOSTLE’S VINDICATION

一他的资格

A. His Qualifications

4九章是对付吃祭偶像之物这一段插进的话。在这段插进的话里，使徒把自己当作榜样摆在哥林多信徒面前，使他们不绊跌别人，却实行八章十三节关顾之爱的原则，建造别人。九章一节说，『我不是自由的么？我不是使徒么？我不是见过我们的主耶稣么？你们不是我在主里所作之工么？』使徒保罗是从众人得了自由的，不受人的奴役。（19。）他虽然实行关顾之爱的原则，但他不受饮食任何特别方式的辖制；所有在基督里的信徒，都该如此。保罗把自己当作信徒的榜样时，说到他的使徒职分。这使他有权柄对付本书所论到的一切难处，就是关于召会生活及其交通的严重难处。他处理这些难处，不仅基于他的教训，也基于他使徒职分所有的权柄。要对付这种光景，他必须采取这立场，并使哥林多的信徒清楚这事。他们怀疑他的使徒职分，并陷于混乱的光景，主要的是由于他们因属世的智慧、自信与骄傲而有的愚昧。

4Chapter nine is an insertion in the section on eating idol sacrifices. In this insertion the apostle presents himself to the Corinthian believers as a pattern that they may not cause others to stumble, but build them up by practicing the principle of considerate love in 8:13. Verse 1 says, “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?” The Apostle Paul is free from all men, enslaved to no one (9:19). As all believers in Christ should be, he is also free from the bondage of any particular way of eating, although he practices the principle of considerate love. As he presents himself a pattern to the believers, Paul comes to his apostleship, which gives him authority to deal with all the problems covered in this book, serious problems concerning the church life and its fellowship. His handling of them is based not only on his teaching, but also on the authority inherent in his apostleship. To deal with the situation, Paul must take this standing and make this matter clear to the Corinthian believers. They had questioned his apostleship and were in a chaotic situation, mostly due to the foolishness of their worldly wisdom, self- confidence, and pride.

5『使徒』，原文意受差遣者。主的使徒，乃是受祂差遣，有祂的权柄传神的福音，教导神圣的真理，并建立众召会的信徒。在使徒行传第一段，彼得和约翰是这样的使徒（在犹太人中间）。在使徒行传第二段，保罗和巴拿巴是这样的使徒（在外邦人中间）。接著他们，有些人也成了使徒，如西拉和提摩太。（帖前一1，二6。）只要人有能力传福音，有恩赐教导神圣的真理，并且能建立召会，他就有资格并得印证，是受主差遣、有主使命和权柄的使徒。在林前九章一节保罗问：『我不是见过我们的主耶稣么？』这指保罗见过主荣耀、复活的身体。（十五5～8。）这是格外的特权，对看见者构成尊贵与荣耀，但不是作主使徒的条件或资格。这由巴拿巴的例子，充分得著证明。巴拿巴是使徒之一，（徒十四，）却没有这样见过主。然而，在灵里藉属灵的启示认识主，确是作使徒所需要的。在林前九章一节保罗也问：『你们不是我在主里所作之工么？』保罗在主里的工作有果效，是他使徒职分的证明，而不是资格。

5Apostle is an anglicized Greek word which means one who is sent. An apostle of the Lord is a believer who is sent out by Him with His authority to preach the gospel of God, to teach the divine truth, and to establish churches. Peter and John were such apostles among the Jews in the first section of the book of Acts, and Paul and Barnabas were such apostles among the Gentiles in the second section of Acts. Others, such as Silas and Timothy, also became apostles (1 Thes. 1:1; 2:6). As long as anyone has the power to preach the gospel, the gift to teach the divine truth, and the ability to establish churches, he is qualified and confirmed to be an apostle sent by the Lord with His commission and authority. In verse 1 Paul asks, “Have I not seen Jesus our Lord?” This refers to Paul’s seeing the Lord in His glorious resurrected body (15:5-8). This is a special privilege; it constitutes some dignity and glory to the seer, but it is not a requirement or qualification for being an apostle of the Lord. This is proved by the case of Barnabas, who was one of the apostles (Acts 14:14), yet did not see the Lord in this way. However, to know the Lord 14 in spirit by spiritual revelation is definitely needed for being an apostle. In verse 1 Paul also asks, “Are you not my work in the Lord?” The fruitful result of his work in the Lord is a proof of Paul’s apostleship, not a qualification for it.

6在二节保罗继续说，『若是对别人我不是使徒，对你们我总是使徒，因为你们在主里正是我使徒职分的印记。』因为保罗在主里藉著福音生了哥林多的信徒，（四15，）他对他们的确是使徒。他劳苦的果子，是他使徒职分的证据。使徒有效工作的充分结果，不仅是他使徒职分的证据、证明，也是他使徒职分的印记。这在他使徒的劳苦上打上明显的记号，鉴定并证明他的使徒职分。

6In verse 2 Paul goes on to say, “If to others I am not an apostle, yet surely I am to you; for you are the seal of my apostleship in the Lord.” Because Paul had begotten the Corinthian believers in the Lord through the gospel (4:15), he was surely an apostle to them. The fruit of his labor is evidence of his apostleship. The sufficient result of the apostle’s efficient work is not only an evidence, a proof, but also a seal of his apostleship. It puts a distinctive mark on his apostolic labor that authenticates and certifies his apostleship.

7在九章保罗直接的说到他自己。他说到他的使徒职分，这事实指明哥林多的信徒对保罗的使徒职分也有难处。有些人也许怀疑保罗是不是真使徒。他们也许讨论过这事，并且疑惑保罗的使徒职分。保罗必定知道了他们的怀疑。现今在九章他刚强、直接并坦率的说到这事。保罗在一节所问的四个问题，说明保罗的坦率。这里保罗的灵非常清洁。他一点不耍手腕。耍手腕就是不纯净。我们想要很有礼貌的说话时，实际上也许是耍手腕。保罗在一节的问题的确不礼貌。你会写信，在信上问这样的问题么？这里保罗不礼貌，也不耍手腕，但他很纯净、真实并诚实。然而，我们也许有礼貌或耍手腕，因为我们在动机或存心上不纯净。保罗在二节也很坦率、直接。这里他告诉圣徒，若对别人他不是使徒，对他们他总是使徒。他在主里生了他们，他们在主里是他使徒职分的印记。这里保罗似乎在说，『对别人我也许不是生身的父亲，但对你们我总是这样的父亲。我藉著福音生了你们，你们能在这里就是我使徒职分的印记。我有使徒职分，而你们是印记。』

7In chapter nine Paul speaks about himself in a direct manner. The fact that he speaks about his apostleship indicates that the Corinthian believers also had a problem regarding Paul’s apostleship. Some of them may have doubted whether Paul was truly an apostle. They may have discussed this matter and questioned Paul’s apostleship. Paul must have learned of their doubts. Now in chapter nine he speaks about it in a way that is strong, direct, and frank. The four questions he asks in verse 1 illustrate Paul’s frankness. Paul’s spirit here is very clean. He is not in the least political. To play politics is to be impure. When we try to speak in a polite way, we may actually be political. Paul’s questions in verse 1 certainly are not polite. Would you write a letter in which you asked such questions? Here Paul was not polite or political, but he was pure, genuine, and honest. We, however, may be polite or political because we are not pure in our motive or intention. Paul was also frank and direct in verse 2. Here he tells the saints that if he is not an apostle to others, he is surely an apostle to them. He had begotten them in the Lord, and they were the seal of his apostleship in the Lord. Here Paul seems to be saying, “To others I may not be a begetting father, but surely I am such a father to you. I have begotten you through the gospel, and your existence is a seal of my apostleship. I have the apostleship, and you are the seal.”

8二他的权利在三节保罗说，『我对那查问我的人，就是这样分诉。』我们需要注意『查问』和『分诉』这二辞。哥林多人实际上在查问保罗；他们在调查他是不是使徒。这对他们是何等羞耻！这就像儿女查问自己的父亲，看他是不是真父亲一样。

8B. His Rights In verse 3 Paul says, “My defense to those who examine me is this.” We need to pay attention to the words examine and defense. The Corinthians were actually examining Paul; they were investigating him to determine whether or not he was an apostle. What a shame to them! This is just like children examining their father to see if he is a genuine father

9这里的分诉，是指一至二节的分诉。有些所谓属灵的人以为，信徒绝不该为自己分诉。他们宣称基督徒总该受苦，背十字架，并且不为自己分诉。然而，有时候主耶稣为自己分诉，这里保罗也在哥林多人面前题出他的分诉。在四节保罗问：『难道我们没有权利吃喝么？』权利，原文或作自由。这里的权利，指用圣徒和召会的供给，为福音吃喝。（14。）

9The colon at the end of verse 3 in the text indicates that the following verses are intended to be Paul’s defense. Certain so-called spiritual people think that a believer should never make a defense for himself. They claim that Christians should always suffer, bear the cross, and refrain from defending themselves. However, sometimes the Lord Jesus defended Himself, and here Paul set forth his defense before the Corinthians. In verse 4 Paul asks, “Do we not have a right to eat and to drink?” Literally the Greek word rendered right is authority. The same word is used in 8:9 and 9:18. The right here is that of eating and drinking for the gospel (v. 14) at the expense of the saints and the churches.

10在五节保罗继续说，『难道我们没有权利带著为妻子的姊妹往来，彷佛其余的使徒，和主的兄弟，并矶法一样么？』这里保罗又一次很强的说话。复杂、崇尚哲学的哥林多信徒使他必须这样强而直接的说话。六节说，『独有我与巴拿巴没有权利不作工么？』这里的不作工，意思是不带职业。有些使徒不带职业，而由召会或由信徒供给。保罗和巴拿巴有权利不作工。但他们亲手作工，好供应自己的需要。在七节保罗问：『有谁当兵，曾自备粮饷？有谁栽种葡萄园，不吃园中的果子？有谁牧养羊群，不吃羊群的奶？』保罗说到当兵，含示先前哥林多人是俘虏，保罗为他们争战，使他们得释放脱离撒但，并得以自由。这里保罗似乎在说，『我们曾争战，将你们从被掳中释放出来。我们这样当兵该自备粮饷么？我们若必须这样作，这公平么？』不但如此，保罗说到葡萄园和羊群，指明哥林多的信徒乃是产生果子的葡萄园，也是使徒所牧养的羊群。

10In verse 5 Paul continues, “Do we not have a right to take along a sister as a wife, even as the rest of the apostles and the brothers of the Lord and Cephas?” Once again, Paul’swords are strong. The complicated philosophical believers at Corinth made it necessary for him to speak in such a strong, direct way. Verse 6 says, “Or only I and Barnabas, have we not the right not to work?” Not to work here means not to have a job. Some of the apostles did not work at a job, but were supported by the church or by the believers. Paul and Barnabas had the right not to work. But they worked with their hands in order to supply their needs. In verse 7 Paul asks, “Who at any time carries on a war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who shepherds a flock and does not eat of the milk of the flock?” Paul’s reference to carrying on a war implies that formerly the Corinthians were captives and that Paul had fought for them so that they might be released from Satan and set at liberty. Here Paul seems to be saying, “We have fought in a war to release you from captivity. Should we carry on such a war at our own expense? Is it fair that we must do so?” Furthermore, Paul’sword about a vineyard and a flock indicates that the believers at Corinth were a vineyard to produce fruit and also a flock shepherded by the apostles

11八至十节说，『我说这话，岂是照著人的看法么？律法不也是这样说么？在摩西的律法上记著：「牛踹谷的时候，不可笼住牠的嘴。」难道神所关心的是牛么？还是全为我们说的？的确是为我们写的，因为耕种的当存著指望去耕种，打场的也当存著分享的指望去打场。』这里保罗美妙的引用旧约，并将其应用于当时的情况。他也说耕种的当存著指望去耕种，打场的也当存著分享的指望去打场。这里他又将哥林多召会比喻为耕地。在三章九节他告诉他们，他们是神的耕地。保罗存著分享的指望去耕种并打场。在九章十一节保罗说，『我们若把属灵之物撒给你们，就是从你们收割肉身之物，这还算大事么？』保罗又一次相当强的说话。哥林多人无可答辩。

11Verses 8 through 10 say, “Am I speaking these things according to man? Or does not the law also say these things? For in the law of Moses it is written: You shall not muzzle a threshing ox. Is it for the oxen that God cares? Or does He say it assuredly for our sake? For our sake; for it was written that the plower should plow in hope, and he who threshes in hope of partaking.” Here Paul quotes the Old Testament in a wonderful way and applies it to the present situation. He also says that the plower should plow in hope and he who threshes, in hope of partaking. Here he again likens the church in Corinth to a farm. In 3:9 he had told them that they are God’s farm. Paul plowed the ground and threshed in hope of partaking. In verse 11 Paul says, “If we have sown to you spiritual things, is it a great thing if we shall reap your fleshly things?” Once again Paul is quite strong. The Corinthians did not have a case against him

12在十二节保罗继续说，『若别人在你们身上分享这权利，何况我们？然而我们没有用过这权利，倒凡事忍受，免得基督的福音受到任何拦阻。』忍受，原文或作容忍；直译，（如器皿）容纳，隐藏。因此是指（如屋顶）遮盖。保罗像器皿容纳哥林多人对他所作的一切，也像屋顶遮盖他们。但他们迫使他挪去遮盖，并倒出器皿的内容。在这一切事上，保罗关切的是不叫基督的福音受到任何拦阻。在十三节保罗又说到旧约，他问：『你们岂不知为圣事劳碌的，就吃殿中之物么？伺候祭坛的，就同祭坛分领坛上的祭物么？』在十四节他将这原则应用到传福音的人身上：『主也是这样命定，叫宣传福音的靠福音养生。』在十五节保罗宣告：『但这些权利我全没有用过；我写这些话，并非要你们这样待我，因为我宁可死，也不─没有人能使我所夸的落了空。』这里我们看见，使徒乃是不顾一切，绝对为著主的权益。他不仅甘愿牺牲一切的权利，（12，15上，18，）甚至甘愿付出性命的代价。保罗写这些事，的确不是要从哥林多的信徒接受供给或餽送。反之，他甚至愿意为基督与召会而死。

12In verse 12 Paul continues, “If others partake of this right over you, should not rather we? But we did not use this right; but we bear all things that we may not cause any hindrance to the gospel of Christ.” The Greek word translated bear literally means to contain as a vessel, to conceal; hence, to cover as a roof. Paul was like a vessel containing everything the Corinthians had done to him and also like a roof covering them. But they forced him to remove the covering and pour out the contents of the vessel. In all this Paul’s concern was not to cause any hindrance to the gospel of Christ. In verse 13 Paul again refers to the Old Testament when he asks, “Do you not know that those who labor on sacred things eat the things of the temple; those who attend to the altar partake with the altar?” In verse 14 he applies this principle to those who preach the gospel: “So also the Lord has ordained that those who announce the gospel live of the gospel.” In verse 15 Paul declares, “But I have used none of these things. And I did not write these things that it might be so with me; for it is good for me rather to die than that anyone should make my boast empty.” Here we see that the apostle is desperately absolute for the Lord’sin te rests. He is willing not only to sacrifice all his rights (vv. 12, 15a, 18), but also to pay the price even of his life. Paul definitely did not write these things in order to receive support or gifts from the believers at Corinth. On the contrary, he was willing even to die for Christ and the church

13我们若查考林前九章的深处，就会看见保罗不但是与神是一的人，也是心、灵纯净的人。圣经没有别处陈明这样一幅图画，把一个清洁、纯净的人描绘出来。保罗若不是纯净的，就写不出这一切经文。基督徒中间的难处不但是因他们的复杂，更是因他们的不彀纯净而引起的。复杂的情形多半是在表面，在表面之下乃是不纯净。长老、同工、和圣徒也许在动机或存心上不纯净。纯净就是真实、单纯、一点不耍手腕。在本章我们该有深刻的印象，保罗是纯净、真实的人。反之，哥林多人并不纯净。他们查问保罗，并且怀疑他的使徒职分。他们在动机、思想、和感觉上并不纯净。有些哥林多人甚至以为保罗在亏负他们，以为他在诡诈的欺骗他们。他们若是纯净的，像保罗一样纯净，就不会怀疑保罗或他的使徒职分。

13If we look into the depths of 1 Corinthians 9, we shall see that Paul was not only a person one with God, but was also a person with a pure heart and spirit. No other portion of the Bible presents such a picture of a person who is clean and pure. If Paul had not been pure, he would not have been able to write all these verses. Problems among Christians are caused not only by their complications, but even the more, by their lack of purity. For the most part, the complications are on the surface. Under the surface lies impureness. The elders, the co - workers, and the saints may not be pure in their motive or intention. To be pure is to be genuine, single, and altogether without politics. In this chapter we should be deeply impressed by the fact that Paul was pure and genuine. The Corinthians, by contrast, were not pure. They examined Paul and had doubts concerning his apostleship. In their motives, thoughts, and feelings they were impure. Some of the Corinthians even thought that Paul was defrauding them, that he was cheating them in a crafty way. Had they been pure even as Paul was pure, they would have had no doubts about Paul or his apostleship.

14倪弟兄曾说，作贼的人常忧虑别人会偷他们的东西。一个人若怀疑坐在旁边的人会偷他的东西，这也许指明他自己就是贼。他若没有偷别人的东西，就不会害怕别人可能偷他的东西。同样的原则，因为哥林多人不纯净，他们就怀疑保罗不纯净，并且在利用他们。他们对保罗有这样的思想，这事实证明他们不纯净。这种不纯净的邪恶隐藏在我们众人里面。因著我们堕落的性情，我们都是不纯净的。假定一位弟兄带著礼物到我这里来，我怀疑这位弟兄送礼物的用意是要我为他作些甚么。这种思想不是罪恶的，却是不纯净的。关于接受餽送，我从主学了重要的原则。这原则就是把每次的餽送当作真实的来接受，不以为这餽送是有动机的，然后也不为餽送的人作任何事情。为餽送的人作事，指明我们受了贿赂。有几次人出于不纯净的动机送我东西。当时我没有想到那些人不纯净，后来我才知道他们动机不纯净。我再说，以为餽送的人是出于不纯净的动机，就指明我们自己不纯净。我们若是纯净的，就不会这样想。我宝贵保罗在十五节的话：『但这些权利我全没有用过；我写这些话，并非要你们这样待我。』这样的话暴露那些哥林多人，他们以为保罗这样写，是要得著一些供给或供应。保罗把这样不纯净的思想关在门外，他明说他写信的用意，不是要从哥林多人接受任何东西。我们再一次看见，保罗与主是一灵，并且他是绝对纯净的。因著他的纯净，他就能坦率、直接并正直。保罗写九章的目的若是要得著哥林多人的供应，保罗就不纯净。然而，保罗写这封书信时是纯净的。

14Brother Nee once said that those who are thieves are often worried that others will steal from them. If someone suspects that a person sitting nearby will steal from him, this may indicate that he himself is a thief. If he had not stolen from others, he would not have the fear that others might steal something from him. In the same principle, because the Corinthians were not pure, they suspected that Paul was not pure and that he was taking advantage of them. The fact that they had such thoughts about Paul proves that they were impure. This evil of impureness is hidden in us all. Because of our fallen nature, we are all impure. Suppose a brother comes to me with a gift, and I suspect that this gift is presented with the intention that I do something for the brother. This thought is not sinful, but it is impure. Concerning the receiving of gifts, I have learned an important principle from the Lord. This principle is to accept every gift as genuine, having no thought that it may be given with a motive, and then not do anything for the one who gives the gift. To do something for a person who gives us a gift indicates that we have been bribed. A few times people have given me things out of an impure motive. At the time I had no thought that those persons were impure; only later did I learn that the motive was not pure. To repeat, thinking that a gift is given out of an impure motive indicates that we ourselves are impure. If we are pure, we shall not think like this. I appreciate Paul’sword in verse 15: “But I have used none of these things. And I did not write these things that it might be so with me.” Such a word exposed those Corinthians who thought that Paul wrote in this way so that he would be given some support or supply. Paul closed the door on such impure thoughts by saying plainly that he did not write with the intention of receiving anything from the Corinthians. Once again we see that Paul was one spirit with the Lord and that he was absolutely pure. Because of his purity, he could be frank, direct, and straightforward. If Paul’s purpose in writing chapter nine had been to be supplied by the Corinthians, Paul would have been impure. However, in writing this Epistle Paul was pure

15今天在召会生活中，许多难处表面上是由于复杂的情形；事实上，难处是由不纯净所引起的。我们所说或所作的，目的若是要别人为我们作甚么，就是不纯净。以为别人想要利用我们，也是不纯净。在召会生活中，我们必须把不纯净的思想关在门外。我们若不纯净，就不能放胆、坦率或直接。反之，我们会耍手腕，会很有礼貌。

15In the church life today many problems are apparently due to complications; actually, the problems are caused by impureness. It is impure to say or do anything with the aim that others will do something for us. It is also impure to think that others are trying to take advantage of us. In the church life we must close the door to impure thinking. If we are impure, we shall not be able to be bold, frank, or direct. Instead, we shall be political, polite.

16在林前九章我们看见，保罗惟一的动机和存心与基督和祂的身体有关。保罗纯净到极点。我们在召会生活中若各面都是纯净的，就不会有任何难处。召会生活中难处的基本原因是不纯净。一面，哥林多人问保罗一些问题；另一面，他们查问他。他们欢迎他，但他们也怀疑他。这暴露他们的不纯净。但即使哥林多人不纯净，保罗还是纯净的行事为人，像生身的父亲一样。保罗写信给哥林多的信徒时，显示自己乃是与神是一并绝对纯净的人。他在主的工作里，除了基督与祂的身体以外，没有别的目的。

16In 1 Corinthians 9 we see that Paul’son ly motive and intention were related to Christ and His Body. Paul was pure to the uttermost. If we were pure in the church life in every respect, there would not be any problems. The underlying cause of problems in the church life is impureness. On the one hand, the Corinthians asked questions of Paul; on the other hand, they examined him. They welcomed him, but they also had doubts about him. This exposes their impureness. But even though the Corinthians were not pure, Paul conducted himself in a pure way as a begetting father. In writing to the believers at Corinth he revealed himself as a person who was one with God and absolutely pure. In the Lord’s work he had no motive other than Christ and the Body