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哥林多前书生命读经 · 第46篇

对付吃祭偶像之物（三）

Dealing with eating of sacrifices to idols (3)
1读经：哥林多前书九章十六至二十七节。我们已指出，林前九章一至十五节显示保罗是何等纯净。这里我们用纯净一辞，是以圣经的意义来使用。例如，主耶稣说，『清心〔或，心里纯净〕的人有福了，因为他们必看见神。』（太五8。）本节的清心，意思是在寻求神时动机单纯。我们的动机若单纯，我们就是纯净的。否则，我们就不纯净。我们说保罗是纯净的，哥林多人是不纯净的，意思是保罗在寻求神时有单纯的动机，但哥林多人有搀杂的动机。因为他们不纯净，他们甚至怀疑保罗的使徒职分，并要查问他。林后十二章十六节指明，有些哥林多的信徒以为保罗藉著狡猾诡诈，从他们得著物质的利益。他们对保罗有这种想法，因为他们的动机不纯净。
1Scripture Reading: 1 Cor. 9:16-27 We have pointed out that 9:1-15 reveals how pure Paul was. When we use the word pure here, we use it in a biblical sense. For example, the Lord Jesus said, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). In this verse to be pure means to be single in motive in seeking after God. If our motive is single, we are pure. Otherwise, we are impure. When we say that Paul was pure and that the Corinthians were impure, we mean that Paul had a single motive in seeking after God, but that the Corinthians had mixed motives. Because they were not pure, they even doubted Paul’s apostleship and wanted to examine him. Second Corinthians 12:16 indicates that some of the believers at Corinth thought that Paul was gaining material profit from them through craft. They could think this way about Paul because their motives were not pure
2我们到底纯净不纯净，乃在于我们的动机。我们的动机也许与我们个人的利益，与对我们有利的事物有关。众召会中的难处，常与寻求某种个人的利益有关。召会生活的某方面若对你有益，你也许就很喜乐，并且非常为著召会。然而，你在召会中若得不著个人的利益，你也许就不喜乐，并且挑召会的不是。我们没有得著所期望的，也许就不满意召会、长老或圣徒。这指明我们不纯净，我们的动机是为著个人的利益。我们都爱主和主的恢复。我们甚至可能在聚会中站起来宣告，我们将自己奉献给基督与召会。我们可能说，基督是奇妙的，召会是美妙的。但我们的动机若不纯净，我们作了这样的宣告和奉献以后，可能就开始和召会有难处。关于我们的动机，我们需要与基督同钉十字架。我们需要十字架摸著我们的动机。
2Whether or not we are pure depends on our motive. Our motive may be related to our personal benefit, to something which would be a profit to us. The problems in the churches are often related to the seeking of some kind of personal gain. If a particular aspect of the church life is a benefit to you, you may be happy and very much for the church. However, if there is no personal gain for you in the church, you may be unhappy and find fault with the church. When we fail to receive what we expect, we may be unhappy with the church, the elders, or the saints. This indicates that we are not pure, that our motive is for our personal benefit. We all love the Lord and the recovery. We may even stand up in a meeting and declare that we consecrate ourselves to Christ and the church. We may say that Christ is marvelous and that the church is wonderful. But if our motives are not pure, we may begin to have problems with the church after making such a declaration and consecration. Regarding our motives, we need to be crucified with Christ. We need the cross to touch our motives
3保罗是纯净的，因为他在经历上认识甚么是与基督同钉十字架，并与主是一灵。他过钉十字架的生活，并实行与主是一灵。所以，他没有任何与个人利益有关的动机。他的动机完全在基督里，并为著基督。这就是保罗能这样纯净的原因。因为他这样纯净，他在林前九章一至十五节就能放胆、率直、刚强且直接的说话。他就像清除了所有细菌的外科医生，能为哥林多人开刀。保罗若不是纯净的，他的不纯净就会传给哥林多人。但因为他是纯净的，他就能为哥林多的信徒施行属灵的手术，而不污染他们。
3Paul was pure because he knew experientially what it was to be crucified with Christ and to be one spirit with the Lord. He lived a crucified life, and he practiced being one spirit with the Lord. Therefore, he did not have any motive related to personal gain. His motive was wholly in Christ and for Christ. This was the reason Paul could be so pure. Because he was so pure, he could speak in 9:1-15 in a bold, frank, strong, and direct manner. Like a surgeon who has been cleansed of all bacteria, he could operate on the Corinthians. If Paul had not been pure, his impurity would have been imparted to the Corinthians. But because he was pure, he could perform spiritual surgery on the believers at Corinth without contaminating them.
三 他的忠信
C. His Faithfulness
41 他是不得已的我们看过了九章一至十五节里保罗的纯净，让我们往前到九章十六至二十三节来看他的忠信。在十六节保罗说，『我若传福音，于我原没有可夸的，因为我是不得已的。若不传福音，我便有祸了。』保罗所说的不得已，意思是有一个负担，成为压力，压在他身上。这样的不得已，这样要传福音的负担，压在他身上。因此，他能说，『若不传福音，我便有祸了。』保罗不在意哥林多人怎样对待他，或他们对他怎样反应。有负担压在他身上，要他完成他职事的工作。他传福音的职事是不得已的。保罗知道他若不传，就会受亏损。这指明保罗的忠信。忠信和爱一样，能使我们盲目。我们若渴望知道别人对我们的态度和反应，我们也许就不忠信。若别人对我们反应良好，我们才传福音，我们就不忠信。我们若在传福音上忠信，就不会顾到别人怎样反应，或怎样对待我们，因为我们有负担，我们不得已，要尽我们的职事。这个忠信使忠信的人对别人的反应盲目。
41. Necessity Laid upon Him Having seen Paul’s purity in 9:1-15, let us go on in 9:16-23 to see his faithfulness. In verse 16 Paul says, “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; for woe to me if I do not preach the gospel.” By necessity Paul means a burden which becomes a pressure. Such a necessity, such a pressing burden, to preach the gospel was laid upon him. Thus, he could say, “Woe to me if I do not preach the gospel.” Paul did not care how the Corinthians treated him or how they reacted to him. He had a burden which pressed upon him to carry out the work of his ministry. His ministry to preach the gospel was a necessity. Paul knew that if he did not preach, he would suffer loss. This indicates Paul’s faithfulness. Like love, faithfulness can make us blind. If we are keen to know the attitude and reaction of others toward us, we may not be faithful. It is not faithful to preach the gospel only if others give us a favorable reaction. If we are faithful in preaching the gospel, we shall not care for the way others react or for the way they treat us, because we have a burden, a necessity, to fulfill our ministry. This faithfulness blinds the faithful one to the reaction of others
52 受了管家职分的托付在十七节保罗继续说，『我若甘心作这事，就有赏赐；若不甘心，管家的职分却已经托付我了。』本节不容易领会。『若不甘心』这辞意思是不甘愿。即使保罗不愿意传福音，他也无法逃避主的负担，因他受了管家职分的托付。这指明保罗传福音不在于他的选择。保罗已被主抓住，被祂征召，并受了管家职分的托付。不管他愿不愿意，都必须完成主所给他的负担。他对此没有选择。他无法逃避传福音的托付。
52. Entrusted with a Stewardship In verse 17 Paul continues, “For if I do this voluntarily, I have a reward; but if not of my own will, I have been entrusted with a stewardship.” This verse is not easy to understand. The words “not of my own will” mean not willingly. Even if Paul had not been willing to preach the gospel, he would have had no way to escape the Lord’s burden, for he had been entrusted with a stewardship. This indicates that with Paul preaching the gospel was not a matter of choice. Paul had been caught by the Lord, drafted by Him, and entrusted with a stewardship. Whether or not he was willing, he had to fulfill the burden given to him. He had no choice about this. He could not escape the commission to preach the gospel.
6在本节保罗说到神的托付和他自己的负担。因为神托付了他，他就有负担。除了执行职事的工作以外，他没有选择。所以，他能对哥林多人说，『我不在意你们怎样对待我，或者你们怎样怀疑我或查问我。我传福音给你们，是出于负担，出于不得已。我在这事上没有任何选择。』
6In this verse Paul refers both to God’s commission and to his own burden. Because God had commissioned him, he had a burden. He had no choice except to carry on the work of the ministry. Therefore, he could say to the Corinthians, “I don’t care how you treat me, or how you doubt about me or examine me. I preached the gospel to you out of burden, out of necessity. I did not have any choice in the matter
3 有赏赐
3. Having a Reward
7在十七节保罗说到赏赐。使徒写哥林多前书不是为著帮助失丧的罪人得救，乃是为著帮助得救的信徒长大，12-（三6～7，）用贵重的材料建造，（10，12～14，）顾到主的肢体（八9～13）并赛跑。（24。）因此，他一再说到赏赐，作为信徒前进的激励。（三14，九18，24～25。）管家职分，原文也可译作家庭管理，家庭分配。使徒不仅是传道者，还是神家中的管家，管理家庭的人，将基督的救恩、生命和丰富分配给祂的信徒。这样的职事，就是托付并委派他的管家职分。（弗三2，林后四1。）林前九章十八节说，『这样，我的赏赐是甚么？就是在传福音上，我免费供应福音，免得用尽我在福音上的权利。』这里我们看见保罗没有对哥林多人用他的权利。这给他立场夸口，如十六节所题的。虽然保罗没有对哥林多人用他的权利，他对别的召会却用了这权利。在林后十一章八节保罗甚至说，他剥夺了别的召会，好服事哥林多人。别的召会供应他，但在哥林多的召会不然。照著林前九章十八节，保罗是免费传福音给哥林多人。
7In verse 17 Paul speaks of a reward. The book of 1 Corinthians was not written to help lost sinners be saved, but to help saved believers to grow (3:6-7), to build with the precious materials (3:10, 14), to care for the Lord’s members (8:9-13), and to run the race (9:24). Hence, reward is mentioned repeatedly as an incentive to the believers’ progress (3:14; 9:18, 24-25). The Greek word rendered stewardship also means a household administration, household dispensation. The apostle was not only a preacher but also a steward in God’sho use, a household administrator, dispensing Christ’s salvation, life, and riches to His believers. Such a ministry is the stewardship with which he was entrusted and commissioned (Eph. 3:2; 2 Cor. 4:1). Verse 18 says, “What then is my reward? That in preaching the gospel I may make the gospel without charge, so as not to use to the full my right in the gospel.” Here we see that Paul did not use his right with respect to the Corinthians. This gave him ground to boast, as mentioned in verse 16. Although Paul did not use his right with the Corinthians, he did use it with other churches. In 2 Corinthians 11:8 Paul even says that he robbed other churches in order to serve the Corinthians. Other churches supplied him, but the church at Corinth did not. According to 1 Corinthians 9:18, Paul preached the gospel to the Corinthians free of charge.
84 奴役于众人在十九节保罗继续说，『我虽从众人得了自由，却自愿奴役于众人，为要多得人。』他从众人得了自由，意思是他不欠任何人任何东西。这就是说，他从哥林多人得了自由，不欠他们任何东西。然而，保罗虽从众人得了自由，却自愿奴役于众人，要为主多得人。
84. Enslaved to All In verse 19 Paul continues, “For though I am free from all, I have enslaved myself to all, that I might gain the more.” By the word all here Paul means all men. He was free from all men in the sense that he did not owe anyone anything. This means that he was free from the Corinthians, not owing them anything. However, being free from all, Paul enslaved himself to all in order to gain more people for the Lord.
9在二十至二十一节保罗说，『向犹太人，我就作犹太人，为要得犹太人；向律法之下的人，我就作律法之下的人，（虽然我自己不在律法之下，）为要得律法之下的人；向律法之外的人，我就作律法之外的人，（对神，我不是在律法之外，反而对基督，我是在律法之内，）为要得律法之外的人。』这里似乎保罗不是犹太人。事实上，他是犹太人，但他不再过犹太人的生活。反之，他过基督徒的生活。但他作犹太人，为要得犹太人。同样，向律法之下的人，他就作律法之下的人，为要得律法之下的人。在二十节保罗插进括弧里的话：『虽然我自己不在律法之下，』以指明他不在律法之下。他不要哥林多人以为他是为著律法。虽然他不在律法之下，但他向律法之下的人，就作律法之下的人。照著二十一节，保罗向律法之外的人，就作律法之外的人，为要得律法之外的人。他又用括弧里的话指出，对神，他不是在律法之外，反而对基督，他是在律法之内。在律法之外，即在律法范围、界限之外，因此是没有律法。在律法之内，即在律法范围、界限之内，因此是服于律法。保罗是以基督为生命，凭基督活著。这活在他里面作生命的基督，带有生命的律，也就是生命的律，（罗八2，）管治他、规律他，使他对基督是正当的、合法的、正直的、适当的，所以是在一个更高更好的律法之内，服于这生命的律法。因此，他对神也不是在律法之外，而没有律法。保罗不再在摩西的律法之下，乃在基督的律法之下。向没有摩西律法的外邦人，保罗就作没有律法的人；对神，他不是在律法之外，反而对基督，他是在律法之内。
9In verses 20 and 21 Paul says, “And to the Jews I became as a Jew, in order that I might gain Jews; to those under law, as under law (not being myself under law), that I might gain those under law; to those without law, as without law (not being without the law of God but within the law of Christ), that I might gain those without law.” Here it seems as if Paul was not a Jew. Actually, he was a Jew, but he no longer lived a Jewish life. Instead, he lived a Christian life. But he became as a Jew in order to gain Jews. Likewise, to those under law, he became as one under law in order to gain those under law. In verse 20 Paul inserts the parenthetical statement “not being myself under law” in order to indicate that he was not under law. He did not want the Corinthians to think that he was for the law. Although he was not under law, he became as one under law to those who were under the law. According to verse 21, to those without law Paul became as one without law that he might gain those without law. Again he points out, parenthetically, that he was not without the law of God but within the law of Christ. In Greek the expression “in the law” is ennomos, in law, that is, in the sphere, the limit, of law; hence, under law, subject to law. It is the opposite of anomos, outlaw, that is, outside the sphere, the limit, of law; hence, without law. Within the law of Christ means under the ruling of Christ, subject to the regulation of Christ, that is, legitimately, legally, rightfully, duly subject to Christ, under law to Christ, lawful before Christ. The law of Christ denotes the higher and better law of Christ working through love (Rom. 8:2; John 13:34), which is Christ Himself as our life regulating us from within. Paul was no longer under the law of Moses, but he was under the law of Christ. To the Gentiles, who did not have the Mosaic law, Paul became as one without law, not being without the law of God, but within the law of Christ
10在林前九章二十二节保罗宣告：『向软弱的人，我就成为软弱的，为要得软弱的人。向众人，我成了众人所是的；无论如何，总要救些人。』向众人，他成了众人所是的，意指保罗为众人的缘故，调整自己以适应一切的事，也就是适应饮食不同的方式和实行。（23。）他愿意以别人所遵循的方式生活。例如，他与吃蔬菜的人在一起，就不吃肉。他与犹太人在一起，就不吃猪肉。这样，向众人，他成了众人所是的，为要救些人。
10In verse 22 Paul declares, “To the weak I became weak, that I might gain the weak. To all men I have become all things, that I might by all means save some.” To become all things to all men means that Paul adapts himself to all things, that is, to different ways of eating and different practices (v. 23), for the sake of all men. He was willing to live in the way followed by others. For example, when he was with vegetarians, he would not eat meat. With Jews, he would not eat pork. In this way he became all things to all men in order to save some.
11二十三节说，『凡我所行的，都是为福音的缘故，为要与人同享这福音。』同享这福音，原文含意丰富；直译，作这福音的同享者（或共同有分者、合作者、合伙者）。使徒不仅是同享者、共同分享者，享受福音；也是合作者、合伙者，为福音劳苦。但在这里，他是指对福音的享受，因此，我们在经文里译为『同享这福音』。传福音是劳苦。但我们在传福音上劳苦，就有一分给我们享受。保罗很儆醒，使他在传福音给别人时，能有分于对福音的享受。他很谨慎，不错过这享受。
11Verse 23 says, “And I do all things for the sake of the gospel, that I may become a fellow-partaker of it.” The Greek word rendered fellow-partaker is rich in meaning; it also means a joint participant, cooperator, copartner. The apostle is not only a fellow-partaker, a joint participant, enjoying the gospel, but also a cooperator, a copartner laboring for the gospel. However, here he refers to the enjoyment of the gospel. Hence, in the Recovery Version we use the word fellow-partaker. To preach the gospel is to labor. But as we labor in preaching the gospel, there is a share, a portion, for our enjoyment. Paul was alert that in preaching the gospel to others he might participate in the enjoyment of the gospel. He was careful not to miss partaking of this enjoyment
四 他的努力
D. His Endeavor
1 赛跑
1. Running the Race
12在二十四节保罗继续说，『岂不知在场上赛跑的都跑，但得奖赏的只有一人？你们应当这样跑，好叫你们得著奖赏。』这启示基督徒的生活，乃是一场赛跑，我们必须跑得成功。奖赏是一种作为激励的赏赐。事实上，二十四节不该与二十三节分开，因二十四节是解释二十三节所说同享这福音的意思。赛跑是劳苦，但得著奖赏是有所享受。今天我们传福音时就是在赛跑。但在主来时得著赏赐，奖赏，乃是得著特别的享受。我们看过在九章十七节保罗说到赏赐。在行传二十章二十四节他说到路程：『我却不以性命为念，也不看为宝贵，只要行完我的路程，成就我从主耶稣所领受的职事，郑重见证神恩典的福音。』保罗认为他的传福音是奔跑基督徒的赛程。林前九章二十四节指明所有的信徒都在赛跑。这里保罗劝勉我们要跑，好叫我们得著奖赏。
12In verse 24 Paul goes on to say, “Do you not know that those who run in a racecourse all run, but one receives the prize? So run, that you may lay hold.” This reveals that the Christian life is a race we must run successfully. The prize is a reward as an incentive. To lay hold is to obtain the prize. Actually verse 24 should not be separated from verse 23, for verse 24 is the explanation of what it means to be a fellow-partaker of the gospel, as mentioned in verse 23. To run in a racecourse is to labor, but to receive the prize is to have enjoyment. As we preach the gospel today, we are running the course. But to receive a reward, a prize, at the coming of the Lord is to have a particular enjoyment. We have seen that in 9:17 Paul speaks of a reward. In Acts 20:24 he refers to the course: “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Paul regarded his preaching of the gospel as the running of the Christian race. Verse 24 indicates that all believers are running a race. Here Paul exhorts us to run so that we may obtain, lay hold of, the prize
13我们看过基督徒的赛程包含传福音。传福音是将基督分赐到神所拣选的人里面。既然神所拣选的人要在外邦人中找出来，保罗就传福音给外邦人。人若接受我们的传讲，这就证明他是神所拣选的。我们该将基督分赐到这样接受的人里面。这样我们就奔跑基督徒的赛程。然而，今天许多信徒没有奔跑赛程，所以我们需要保罗的话：『你们应当这样跑，好叫你们得著奖赏。』
13We have seen that the Christian course involves the preaching of the gospel. To preach the gospel is to dispense Christ into God’s chosen ones. Since God’s chosen ones were to be found among the Gentiles, Paul preached the gospel to the Gentiles. If a person receives our preaching, this proves that he has been chosen by God. We should dispense Christ into such receptive ones. In this way we run the Christian course. However, because many believers today are not running the race, we need Paul’sword, “So run, that you may lay hold
142 有节制在二十五节保罗继续说，『凡较力争胜的，诸事都有节制；他们不过是要得能坏的华冠，我们却是要得不能坏的华冠。』保罗说，所有在竞赛中较力争胜的，都有严格的节制。譬如，他们非常注意饮食。倘若运动员都要有节制，以得著能坏的华冠，我们更该有节制，以得著不能坏的华冠。
142. Exercising Self-control In verse 25 Paul continues, “And everyone who contends exercises self - control in all things; those, therefore, that they may receive a corruptible crown, but we an incorruptible.” All those who contend in the games, Paul says, exercise strict self - control. For instance, they watch their diet very carefully. If athletes exercise self - control in order to receive a corruptible crown, we should exercise self - control even more to obtain an incorruptible crown.
15华冠，指当时为运动竞赛，用树叶所作之圆冠。不能坏的华冠，就是主所要赏给赢得赛跑之得胜圣徒的，乃是在救恩之外另加上的赏赐。（见恢复本来十注1。）我们这些主的信徒，都已藉信接受了祂的救恩，这是一定永定的。但我们将来能否得祂的赏赐，乃在于我们如何奔跑赛程。在本章这里，使徒正在场上奔跑；（26；）在他晚期的一封书信，腓立比书里，他还在奔跑；（腓三14；）直到提后四章六至八节，他奔跑到了最后一刻，才有把握会在主显现时得祂的赏赐。在这奖赏的光中，使徒嘱咐哥林多信徒，要跑这一场赛跑，使他们能得著赏赐。（林前九24。）
15This incorruptible crown, which the Lord will award His overcoming saints who win the race, is a reward in addition to salvation. As believers, we have all received His salvation through faith in Him. This has been settled once for all. But 35 whether we shall be rewarded by Him depends on how we run the race. Here in this chapter the apostle is running the course. In Philippians, one of his last Epistles, he was still running (Phil. 3:14). It was not until the last moment of his running, in 2 Timothy 4:6-8, that Paul had the assurance that he would be rewarded by the Lord at His appearing. With this prize in view, the apostle charged the Corinthian believers to run the race that they might obtain the reward.
3 痛击己身，叫身为奴
3. Buffeting the Body and Leading It as a Slave
16在二十六至二十七节保罗说到他自己：『所以我这样奔跑，不像无定向的；我这样斗拳，不像打空气的；我乃是痛击己身，叫身为奴，免得我传给别人，自己反不蒙称许。』痛击，原文意，把眼睛以下的脸面打得又黑又青。这不像禁欲主义者苦待身体，也不像智慧派认为身体是邪恶的。这是要治服身体，使其成为被征服的俘虏，像奴隶一样服事我们，好成就我们神圣的目的。这相当于治死我们在地上的肢体，（西三5，）并治死身体的行为，（罗八13，）不让我们的身体用为放纵情欲，除了神看为圣的事，也不凭自己作甚么。哥林多人纵情淫乱，滥用他们的身体，不顾神的殿，（林前六19，）并且任意吃祭偶像之物，不顾软弱的信徒。（八9～13。）
16In verses 26 and 27 Paul says of himself, “I therefore so run, not as uncertainly; so I box, not as beating the air; but I buffet my body and lead it as a slave, lest having preached to others, I myself should become disapproved.” The Greek word translated buffet literally means to beat the face under the eye black and blue. This is not to ill-treat the body as in asceticism, nor to consider the body evil as in Gnosticism. This is to subdue the body and make it a conquered captive to serve as a slave for fulfilling our holy purpose. It is the equivalent of putting to death our earthly members (Col. 3:5) and putting to death the practices of the body (Rom. 8:13), not allowing our body to be used for the indulgence of lust nor doing anything on our own except what is holy to God. The Corinthians misused their body by indulgence in fornication, not caring for God’s temple (1 Cor. 6:19), and in the unrestrained eating of sacrifices to idols, not caring for weak believers (8:9-13).
17保罗也告诉我们，他叫身为奴。这是一种隐喻，意带领著被征服、作了俘虏和奴隶的人，将他奴役，使他作奴仆，为征服者的目的效力。我们的身体该是这样的俘虏，被征服作奴隶，为征服者的目的效力。这指明我们需要征服我们的身体，并治服牠。我们的身体已被情欲所掳掠。现今我们必须拯救牠，并掳掠牠，将牠带进一种非常正面的奴役，使我们的身体成为圣灵的殿，和基督的肢体。我们需要实行痛击己身，叫身为奴，正如保罗一样。例如，你的眼睛不要读圣经，你就需要痛击你的眼睛，征服牠们，使牠们在读圣经上为你的目的效力。照著二十七节，保罗恐怕他传给别人，自己反不蒙称许。根据二十四至二十七节经文，这里的传是指传讲赏赐，以激励奔跑的基督徒。赏赐与国度有关；国度的实现，要成为赢得基督徒赛跑得胜圣徒的赏赐。
17Paul also tells us that he leads his body as his slave. This is a metaphor which means to lead the vanquished one as a captive and a slave, to bring the captive into slavery and make him a slave to serve the conqueror’s purpose. Our body should be such a captive, something vanquished to be a slave serving the purpose of the conqueror. This indicates that we need to conquer our body and subdue it. Our body has been captured by lusts. Now we must deliver it and bring it into captivity, into a very positive kind of slavery where our body becomes the temple of the Holy Spirit and a member of Christ. We need to practice buffeting our body and leading it as a slave, just as Paul did. For example, when your eyes do not want to read the Bible, you need to buffet them and subdue them so that they will serve your purpose in reading the Bible. According to verse 27, Paul was concerned lest having preached to others, he himself would become disapproved. The context indicates that preaching here refers to the preaching of the reward as an incentive to the Christian runners. This is related to the kingdom, the manifestation of which will be a reward to the overcoming saints, those who win the Christian race
18不蒙称许，原文或译作不合格，被弃绝；亦即不配得奖赏。使徒必定是藉著相信基督，靠恩得救的。不仅如此，他也蒙召作使徒，以完成神新约的经纶。然而，他在这里却极其儆醒的奔跑他的赛程，（徒二十24，）治服自己的身体，以适于他神圣的目的，使他在基督的审判台前，不至不蒙称许，并被弃绝，（林后五10，）不配得著要来国度的赏赐。在基督审判台前所要进行的审判，要断定我们蒙主称许或不蒙称许，我们要为主所认识或为祂7:22所弃绝。在马太七章二十二节主耶稣说，当那日，许多人要告诉主，他们在祂的名里豫言过，在祂的名里赶鬼过，并在祂的名里行过许多异能。然而，主要说，祂从来不认识他们。（23。）这就是说，祂不称许他们所行的。他们的基督徒生活不是祂的喜悦或喜乐。反之，他们的工作是照著自己的意愿和拣选擅自作的。所以，就著要来国度里的赏赐而论，主不称许他们，反弃绝他们。保罗恐怕传关于赏赐的福音给别人，自己反不蒙主称许。
18The Greek word rendered disapproved also means disqualified, rejected, that is, unworthy of the prize. The apostle was surely saved by grace through faith in Christ. Not only so, he was also called to be an apostle to carry out God’s New Testament economy. Nonetheless, in verse 27 he is very much on the alert to run his course (Acts 20:24) by subduing his body to serve his holy purpose, lest he be disapproved and rejected at the judgment seat of Christ (2 Cor. 5:10) and be found unworthy of the reward of the coming kingdom. The judgment which will take place at the judgment seat of Christ will determine whether we are approved by the Lord or disapproved, whether we shall be known by the Lord or be rejected by Him. In Matthew the Lord Jesus says that on that day many will tell the Lord that they prophesied in His name, cast out demons in His name, and did many mighty works in His name. However, the Lord will say that He never knew them (v. 23). This means that He does not approve of what they have done. Their Christian life was not a pleasure or joy to Him. On the contrary, their work was done presumptuously according to their own will and choice. Therefore, instead of approving them, the Lord rejects them as far as the reward in the coming kingdom is concerned. Paul was afraid lest having preached the gospel regarding the reward to others, he himself would be disapproved by the Lord.
19林前九章启示保罗的忠信。他在他的灵里完全忠信于主的嘱咐和托付。主嘱咐他奔跑赛程，他就努力奔跑。我们也需要这样奔跑基督徒的赛程，使我们不至不蒙称许，被弃绝，不合格，失去要来国度里的享受为赏赐。这赏赐的真理被今天大多数的基督徒忽略了。有些人因我们教导这真理而控告我们是异端。倪弟兄和在他前面的人也说到赐给得胜信徒的赏赐。新约里明确的告诉我们，神不但为我们豫备了救恩，也有赏赐给忠信的人。在三章十四节保罗说，『人在那根基上所建造的工程若存得住，他就要得赏赐。』这里的赏赐与救恩不同。在下一节保罗解释：『人的工程若被烧毁，他就要受亏损，自己却要得救；只是这样得救，要像从火里经过的一样。』这清楚指明得赏赐与得救不同。我们也许受亏损，不得赏赐，但我们绝不会失去我们的救恩。三章十五节的火指某种苦难或惩罚。然而，这的确不是天主教异端教训所说的炼狱，那是天主教对本节属鬼魔的解释。罗马天主教之教训的原则是将真理与错谬或异端混杂。因此，天主教的道理常是真理与异端的混杂。主在马太十三章说到将面酵加在细面里的妇人，就是豫言这点。我们绝对不是教导天主教炼狱的道理。我们单单教导圣经中所启示的。圣经告诉我们，我们若是忠信的，就会在我们的救恩之外得著赏赐。我们若不忠信，就会失去赏赐并受惩罚，但我们不会失去我们的救恩，因为救恩是永远的，是一定永定的。
19First Corinthians 9 reveals Paul’s faithfulness. In his spirit he was utterly faithful to the Lord’s charge and commission. The Lord had charged him to run the course, and he was endeavoring to run it. We also need to run the Christian course in such a way that we shall not be disapproved, rejected, disqualified, from the enjoyment in the coming kingdom as a reward. This truth of the reward has been neglected by the majority of today’s Christians. Some have even accused us of being heretical for teaching it. Brother Nee and others before him also spoke of the reward given to the overcoming believers. In the New Testament we are told definitely that God has prepared not only salvation for us, but also has a reward for the faithful ones. In 3:14 Paul says, “If anyone’s work which he has built upon it shall remain, he shall receive a reward.” The reward here is different from salvation. In the next verse Paul explains, “If anyone’s work shall be consumed, he shall suffer loss, but he shall be saved, yet so as through fire.” This indicates clearly that receiving a reward is different from being saved. We may suffer loss and not receive a reward, but we shall never lose our salvation. The fire in 3:15 refers to some kind of suffering or punishment. However, it is certainly not the purgatory heretically taught by Catholicism in its devilish interpretation of this verse. The principle of Roman Catholic teachings is to mix truth with error or heresy. Thus, the doctrines of Catholicism are often a mixture of truth and heresy. The Lord prophesied of this in Matthew 13 when he spoke of the woman adding leaven to the fine flour. We absolutely do not teach the Catholic doctrine of purgatory. We simply teach what is revealed in the Bible. The Bible tells us that if we are faithful, we shall receive a reward in addition to our salvation. If we are not faithful, we shall lose the reward and suffer punishment, but we shall not lose our salvation, for it is eternal and settled once for all.
20在林前九章保罗很儆醒，恐怕传给别人，自己反不蒙称许。保罗的确是忠信的。在这些经文里，我们看见一位弟兄，绝对忠信于主的托付，并忠信的奔跑基督徒的赛程。
20In 1 Corinthians 9 Paul was on the alert, concerned lest after preaching to others he would be disapproved. Paul certainly was faithful. In these verses we see a brother who was absolutely faithful to the Lord’s commission and faithful in running the Christian course.