哥林多前书生命读经 · 第47篇

以色列人的豫表

The Type of Israel

1读经：哥林多前书十章一至十三节。林前十章一至十三节是神话语中特别的一段，这段话是用以色列人的历史为背景所写的。保罗不但照著哥林多的情形，也用以色列人的历史为背景，来写这封书信。以色列人是召会历史的完整豫表。圣经包含两段历史─以色列人的历史和召会的历史。以色列人的历史是豫表，召会的历史是豫表的应验。因此，全本圣经给我们一个启示，就是神经纶的启示。在旧约里有神经纶的豫表、图画，而在新约里神的经纶就得以实现。

1Scripture Reading: 1 Cor. 10:1-13 First Corinthians 10:1-13 is a special section of the Word, a portion written with the history of the children of Israel as the background. Paul wrote this Epistle not only according to the situation at Corinth, but also with the history of the children of Israel as the background. Israel is a complete type of the history of the church. The Bible contains two histories—the history of Israel and the history of the church. The history of the children of Israel is a type, and the history of the church is the fulfillment of the type. Thus, the entire Bible gives us one revelation, the revelation of God’secon o my. In the Old Testament we have a type, a picture, of God’secon o my, whereas in the New Testament God’secon o my is fulfilled

2在哥林多前书和希伯来书，保罗都陈明以色列人历史的清楚景象，作5:7召会历史的豫表和描绘。我们看过，在林前五章七至八节保罗说到逾越节和守这节。以色列人经历逾越节并守除酵节。我们这些新约时代的基督徒，也有我们的逾越节和我们的除酵节。在十章一至十三节，论到吃祭偶像之物这段的一部分，保罗又说到以色列人的历史，以其为召会的豫表。

2In both 1 Corinthians and Hebrews Paul presents a clear view of the history of Israel as a type and portrait of the history of the church. We have seen that in and 8 Paul refers to the Passover and to keeping the feast. The children of Israel experienced the Passover and kept the feast of unleavened bread. As Christians in the New Testament age, we also have our Passover and our feast of unleavened bread. In 10:1-13, part of the section which deals with the eating of sacrifices to idols, Paul again refers to the history of Israel, taking it as a type of the church.

壹奔跑赛程的例证

I. AN ILLUSTRATION OF RUNNING

如果我们要领会，保罗为甚么在十章

THE RACECOURSE If we would understand why in 10:1-13 Paul again

3一至十三节再次说到以色列人作为豫表，我们就需要记得，九章是与保罗本人有关的一段插进的话。十章一至十三节是本段插进的话的延续，这事实由十章一节的『因为』一辞所证明。这辞指明以下的是前面的延续和解释。十章不仅是九章的延续，也是

3refers to Israel as a type, we need to remember that chapter nine is an insertion related to Paul’sown person. The fact that 10:1-13 is a continuation of this insertion is proved by the word “for” in 10:1. This word indicates that what follows is a continuation and an explanation of what has gone before. Chapter ten is not only a continuation of chapter nine, but

4九章二十四至二十七节所说奔跑赛程进一步的说明，用以色列人为著进入应许之地，在旷野的赛程，作为例证。在九章末了，保罗嘱咐我们奔跑基督徒的赛程，在十章他用以色列人作奔跑这赛程的例证。奔跑神所命定基督徒的赛程，乃是由以色列人的历史所豫表。以色列人从埃及奔跑赛程，经过旷野，并进入美地。他们花了四十年完成这赛程。

4also a further definition of the race in 9:24-27, with the children of Israel in the wilderness used as an illustration. At the end of chapter nine Paul charges us to run the Christian course, and in chapter ten he uses the children of Israel as an illustration of running this course. The running of the Christian course ordained by God is typified by the history of the children of Israel. The Israelites ran the course from Egypt, through the wilderness, and into the good land. It took forty years for them to complete this course.

5我们看过，在九章保罗陈明自己作为纯净、忠信之人的榜样。我们若以基督为我们的生命，并实行与祂成为一灵，我们就会像保罗一样纯净、忠信。在九章保罗似乎在说，『弟兄们，你们该效法我，并且以我为榜样。我鼓励你们以基督作生命，并且与祂成为一灵。这会使你们纯净、忠信，并使你们照顾自己的身体，这身体乃是基督的肢体，和圣灵的殿。你们若正确的顾到自己的身体，就会吃得正确，并有正确的婚姻生活。不然，你们会破坏自己的身体，就是神的殿。你们也可能破坏基督身体其他的肢体。』保罗对付吃这实际难处的路，满了生命和属灵的悟性。他能这样对付难处，因为他满了基督，与主是一，并且被赐生命的灵所浸透。保罗陈明自己作为正面的榜样以后，就用以色列人作反面的榜样。他这样作，乃是向哥林多人发出警告的话，并指明他们该效法他这正面的榜样，不要效法以色列人那反面的榜样。

5We have seen that in chapter nine Paul presents himself as a pattern of one who is pure and faithful. If we take Christ as our life and practice being one spirit with Him, we, like Paul, shall be pure and faithful. In chapter nine Paul seems to be saying, “Brothers, you should imitate me and take me as a pattern. I encourage you to take Christ as life and be one spirit with Him. This will enable you to be pure and faithful and cause you to care for your bodies, which are members of Christ and a temple of the Holy Spirit. If you have a proper regard for your bodies, you will eat in a proper way and have the proper married life. Otherwise, you will damage your body, which is the temple of God. You may also destroy other members of the Body of Christ.” The way Paul deals with the practical problem of eating is full of life and spiritual understanding. He could deal with the problem in such a way because he was full of Christ, one with the Lord, and saturated with the life-giving Spirit. After presenting himself as a positive pattern, Paul uses the children of Israel as a negative pattern. In doing this, he sounds a word of warning to the Corinthians and indicates that they should imitate him, the positive pattern, but not the children of Israel, who are a negative pattern

6贰受浸归了摩西─基督在十章一至二节保罗说，『因为弟兄们，我不愿意你们不知道，我们的祖宗从前都在云下，都从海中经过；都在云里，也在海里，受浸归了摩西。』『不知道』这辞，是指九章二十四节『岂不知』的问题。『我们的祖宗…都…，』指明所有的以色列人，享受了逾越节，就加入赛跑；他们从离开兰塞之地，（出十二37，）就开始奔跑。

6II. BAPTIZED UNTO MOSES—CHRIST In 10:1 and 2 Paul says, “For I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized unto Moses in the cloud and in the sea.” The words “to be ignorant” refer to the question “Do you not know?” in 9:24. The word all indicates that all the children of Israel who had enjoyed the Passover entered into the race and began running the race from the time they left the land of Rameses (Exo. 12:37

7大多数哥林多的信徒是希利尼人，不是犹太人，为甚么保罗说『我们的祖宗』？原因也许是保罗认为神所拣选的人，包括犹太人和希利尼人，乃是一个大家庭。因此，旧约里神的子民是我们的祖宗。

7Why did Paul say “our fathers” when most of the Corinthian believers were Greeks and not Jews? The reason may be that Paul considered God’s chosen people, both Jews and Greeks, one great family. Hence, the people of God in the Old Testament are our fathers

8林前十章一节说我们的祖宗都『在云下』。遮盖以色列人的云彩，豫表与新约信徒同在之神的灵。新约信徒接受基督作他们的逾越节（五7）之后，神的灵就立刻来与他们同在，引导他们奔基督徒的赛程，正如云柱引导以色列人一样。（出十三21～22，十四19～20。）

8Verse 1 says that all our fathers “were under the cloud.” The cloud that covered the children of Israel typifies the Spirit of God being with the New Testament believers. Immediately after the New Testament believers take Christ as their Passover (5:7), the Spirit of God comes to be with them and lead them to run the Christian race, just as the pillar of cloud came to be with the children of Israel and to lead them (Exo. 13:21-22; 14:19-20).

9在林前十章二节保罗说，『都在云里，也在海里，受浸归了摩西。』以色列人的过红海，（出十四21～30，）豫表新约信徒的受浸。（罗六4。）以色列人受浸归了摩西，开始神圣的赛程，以成就神的定旨，就是进入美地，并建造圣殿，使神可以得著国度，在地上有祂自己的彰显。这豫表新约信徒是浸入基督，（加三27，）使神能得著祂的国，有召会在地上作祂的彰显。在云里，表征在那灵里。在海里，指在水里。新约信徒是在水里，并在那灵里受浸的。（太三11，徒一5，林前十二13。）

9In verse 2 Paul says that “all were baptized unto Moses in the cloud and in the sea.” The children of Israel’sp as sing through the Red Sea (Exo. 14:21-30) typifies the baptism of the New Testament believers (Rom. 6:4). The children of Israel were baptized unto Moses to begin the holy race for the fulfilling of God’s purpose, that is, to enter into the good land and build the temple so that God may have a kingdom with an expression of Himself on the earth. This typifies the New Testament believers being baptized into Christ (Gal. 3:27) that God may have His kingdom with the church as His expression on the earth. In the cloud signifies in the Spirit, and in the sea means in the water. The New Testament believers are baptized in the water and in the Spirit (Matt. 3:11; Acts 1:5; 1 Cor. 12:13

10照著保罗对圣经寓意的解释，过红海就是受浸。他甚至说以色列人受浸归了摩西。毫无疑问，摩西该视为基督的豫表。他们是在云里，也在海里，受浸归了摩西；而我们是在那灵里，在水里受浸归了基督。我们受浸时，那灵和水都围绕我们。云表征那灵，这与生命有关；海表征死水。因此，受浸是生命与死的事，包含将旧造治死，使我们在生命里有新生的起头。

10According to Paul’s allegorization of the Bible, to cross the Red Sea is to be baptized. He even says that the children of Israel were baptized unto Moses. Moses, no doubt, should be regarded as a type of Christ. They were baptized unto Moses in the cloud and in the sea, and we are baptized unto Christ in the Spirit and in water. When we were baptized, both the Spirit and the water were around us. The cloud signifies the Spirit; this is related to life. The sea signifies the water of death. Hence, baptism is a matter of both life and death. It involves putting the old creation to death so that we may be generated in life

参吃一样的灵食

III. EATING THE SAME SPIRITUAL FOOD

11在十章三节保罗继续说，『并且都吃了一样的灵食。』这是指吗哪，（出十六14～18，）豫表基督为著基督徒的旅程，作我们每日生命的供应。（约六31～35。）我们信徒都该吃一样的灵食，不该吃基督之外的任何东西。肆喝一样的灵水在林前十章四节保罗说，『也都喝了一样的灵水；所喝的是出于随行的灵磐石，那磐石就是基督。』这里的灵水是指流自裂开磐石的活水，（出十七6，）豫表那流自钉死十架而复活之基督的灵，作我们包罗万有的水。（约七～39，林前十二13。）为著奔跑赛程，我们都该喝一样的灵水，不该喝这包罗万有之灵以外的任何东西。

11In verse 3 Paul goes on to say, “And all ate the same spiritual food.” This refers to manna (Exo. 16:14-18), which typifies Christ as our daily life supply (John 6:31-35) for the Christian journey. We believers should all eat the same spiritual food, not eating anything other than Christ. IV. DRINKING THE SAME SPIRITUAL DRINK In verse 4 Paul says, “And all drank the same spiritual drink; for they drank of a spiritual rock which followed them, and the rock was Christ.” The spiritual drink here refers to the living water that flowed out of the cleft rock (Exo. 17:6), which typifies the Spirit as our all-inclusive drink (John 7:37-39; 1 Cor. 12:13). For our race, we should all drink the 37 same spiritual drink, not drinking anything other than the all-inclusive Spirit.

12为著神的选民被击打、裂开、流出活水的磐石，（出十七6，）乃是物质的磐石；但使徒称之为灵磐石，因牠豫表那被神击打、裂开，流出生命的水，（约十九，）以解信徒干渴的基督。因此使徒说，那磐石就是基督。牠既是表征基督的灵磐石，就能随著以色列人。这指明作真磐石的基督，乃是随著祂的信徒。保罗放胆告诉我们，出埃及十七章六节里物质的磐石是灵磐石，这磐石就是基督。那些主要用心思研读圣经的人，绝不会这样解释圣经。他们绝不会称物质的磐石为灵磐石。出埃及十七章的磐石是物质的，还是属灵的？实际上牠是物质的。然而，我们需要对这物质的磐石有属灵的看见，并看透物质的，而看见属灵的。不错，那磐石是物质的，但保罗照著他属灵的眼光来看牠。因此，在他眼中，那是灵磐石。这是读圣经正确的路。这不是更改圣经；这是越过白纸黑字，并摸著灵。因为保罗这样看物质的磐石，所以对他而言，那磐石就是基督。他并不拘谨，他不是说那磐石豫表基督。他放胆宣告那磐石就是基督，乃是随著百姓的灵磐石。这里我们看见是一个被那灵充满并有那灵眼光之人的发表。我们读主的话，也需要有属灵的眼光。

12Literally, the Greek words rendered “a spiritual rock which followed” are “a spiritual following rock.” The rock that was smitten and cleft to flow out the living water for God’s chosen people (Exo. 17:6) was a physical rock. Yet the apostle calls it a spiritual rock because it typifies Christ smitten and cleft by God to flow out the 34 water of life (John 19:34) to satisfy the thirst of His believers. Hence, the apostle says the rock was Christ. Because it was a spiritual rock signifying Christ, it was able to follow the children of Israel. This indicates that Christ as the real rock is following His believers. Paul was bold to tell us that the physical rock of Exodus 17:6 was a spiritual rock and that this rock was Christ. Those who study the Word primarily in a mental way would never expound the Bible in such a way. They would never call a physical rock a spiritual rock. Was the rock in Exodus 17 physical or spiritual? In actuality it was physical. However, we need to have a spiritual view of this physical rock and see through the physical into the spiritual. Yes, the rock was physical, but Paul viewed it according to his spiritual sight. Thus, in his eyes it was a spiritual rock. This is the proper way to read the Bible. It is not to change the Bible; it is to go beyond the black and white letters and touch the spirit. Because Paul did this regarding the physical rock, to him that rock was Christ. He was not cautious, and he did not say that the rock typifies Christ. He declared boldly that the rock was Christ, that it was a spiritual rock following the people. What we have here is the utterance of a man who is filled with the Spirit and who has the view of the Spirit. We also need to have a spiritual view when we read the Word.

伍大都倒毙在旷野

V. MOST OF THEM STREWN ALONG in the wilderness

一神不喜悦他们林前十章一至四节是从积极一面说到以色列人，但五至十一节是从消极

A. God Not Well Pleased with Them Verses 1 through 4 speak of the children of Israel in a positive way, but verses 5 through 11 picture them in

13一面描绘他们。在五节这强烈警告的话里，保罗说，『但他们大多数的人，神并不喜悦，因此他们倒毙在旷野。』这里的倒毙，意即被杀倒地。这是指民数记十四章十六、

13a negative way. In verse 5, a strong word of warning, Paul says, “But with most of them God was not well pleased, for they were strewn along in the wilderness.” Literally, this means that they were strewn down along the ground; that is, they were laid low on the ground

14二十九节说的。

14by slaying. This refers to Numbers 14:16 and 29

15所有出埃及的以色列人中，只有约书亚和迦勒二人进入美地。这指明主耶稣回来时，只有少数活著的基督徒要在美地。不但如此，约瑟和雅各的尸体也被带进迦南地。这指明好些死去的基督徒要复活，并且作得胜者，进入要来的国度。在林前十章五节保罗告诉我们，大多数的以色列人，神并不喜悦。因为祂不喜悦他们，他们就倒毙在旷野。他们的尸体四散在旷野，没有好好的埋葬。仅仅在一天之内，就倒毙了二万多人，尸体四散在旷野。这该警告我们不要听信肤浅、迷信的教训，说只要人相信主耶稣而得救，一切就都没有问题。这等于说，只因为以色列人经历了逾越节，就他们而言，一切都没有问题。然而，那些洒了逾越羊羔的血，出了埃及，过了红海，甚至在西乃山接受了神的启示，吃了吗哪，喝了活水的人，却倒毙在旷野。我们不能否认以色列人蒙救赎、得拯救的事实。然而，他们大多数人倒毙在旷野。甚至摩西和亚伦也没有进入美地。亚伦因著他的错误而死，米利暗因著她的背叛而死。甚至摩西也死了，不是因著年老，乃是因著他作了严重违反神行政的事。他得允许看见那地，却不得许可进入那地。申命记三十四章四节说，『耶和华对他说，这就是我向亚伯拉罕、以撒、雅各，起誓应许之地，说，我必将这地赐给你的后裔；现在我使你眼睛看见了，你却不得过到那里去。』耶和华爱摩西，把他看作亲密的朋友，但为著祂行政的缘故，祂无法允许摩西进入那地。摩西作了违反神行政的事，耶和华必须维护祂的行政。为这缘故，祂无法许可摩西进入那地。这里我们看见，摩西这个真正属神的人，不得允许进入美地。摩西、亚伦和米利暗，百姓中间三位领头的人，都死在旷野。这样的死实在不好。

15Of all the children of Israel who came out of Egypt, only two, Joshua and Caleb, entered the good land. This indicates that only a small number of the living Christians will be in the good land when the Lord Jesus comes back. Furthermore, the bodies of Joseph and Jacob were also brought into the land of Canaan. This indicates that a number of deceased Christians will be resurrected and as overcomers will enter into the coming kingdom. In verse 5 Paul tells us that with most of the children of Israel God was not well pleased. Because He was not well pleased with them, they were strewn along in the wilderness. Their dead bodies were scattered in the wilderness without a proper burial or funeral. In one day alone, more than twenty thousand were slain and strewn along the ground, their bodies scattered in the wilderness. This should warn us not to listen to the superficial and superstitious teaching that as long as a person believes in the Lord Jesus and is saved, everything will be all right. This is equal to saying that simply because the children of Israel had experienced the Passover, everything concerning them was all right. However, the very ones who struck the blood of the Passover lamb, who made their exodus from Egypt, who crossed the Red Sea, and who even received God’sr evelation at Mount Sinai and ate the manna and drank of the living water were strewn along in the wilderness. We cannot deny the fact that the children of Israel were redeemed and saved. Nevertheless, most of them fell in the wilderness. Not even Moses and Aaron entered the good land. Aaron died because of his mistake, and Miriam died because of her rebellion. Even Moses died, not because of old age, but because he had done something serious against God’s government. He was allowed to see the land, but he was not permitted to enter into it. Deuteronomy 34:4 says, “And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.” The Lord loved Moses, regarding him as an intimate friend, but for the sake of His government He could not allow Moses to go into the land. Moses had done something against God’s government, and the Lord had to uphold His government. For this reason He could not permit Moses to enter the land. Here we see that Moses, one who was truly a man of God, was not allowed to enter the good land. Moses, Aaron, and Miriam, three leaders among the people, died in the wilderness. It surely is not good to die in this way

16二贪恋恶事的人在林前十章六节保罗继续说，『这些事都是我们的鉴戒，叫我们不作贪恋恶事的人，像他们那样贪恋。』这里保罗说，这些事都是我们的鉴戒。因此，在奔跑基督徒的赛程上，他把自

16B. Lusters after Evil Things In verse 6 Paul continues, “Now these things occurred as types of us, that we should not be lusters after evil things, as they also lusted.” Here Paul says that these things happened as types of us. Thus, he includes himself with all believers in the matter of running the

17己与众信徒包括在一起。这些鉴戒指明，我们不该作贪恋恶事的人，像以色列人那样贪恋。六节的『像…那样』指明，哥林多人贪恋恶事。所以，保罗警告他们不要作贪恋的人。

17Christian race. These types indicate that we should not be lusters after evil things, as the children of Israel lusted. The word “also” in verse 6 indicates that the Corinthians were lusting after evil things. Therefore, Paul warns them not to be those who lust

18保罗用鉴戒这辞非常有意义。这辞原文直译为豫表。十一节者同；即事实或属灵真理的表征。我们看过，哥林多前书以旧约以色列人的历史，作新约信徒的豫表。在五章七至八节，他们经历了基督作他们的逾越节，并开始守除酵节。在本章这里，他们受浸归了他们的摩西（基督），经过他们的红海（基督的死）。现今他们吃灵食，喝灵水，得以走上向著美地（包罗万有之基督）的旅程（基督徒的赛程）。他们也在这里受警戒，（十11，）不要重演以色列人的历史，行恶事得罪神，如六至十一节所描绘的。神呼召以色列人的目标，乃是要他们进入应许之地，享受那地的丰富，使他们能建立神的国，并在地上成为神的彰显。然而，他们虽然都藉著逾越节蒙了救赎，脱离了埃及人的暴虐，并被带到神的山，接受神居所─帐幕─的启示，但因著他们的恶行和不信，他们几乎全数倒毙在旷野，无法达到这目标。（来三7～19。）惟有迦勒和约书亚作到了，进了美地。（民十四27～30。）这表征我们虽然藉著基督蒙了救赎，脱离了撒但的辖制，也被带进神经纶的启示中，我们仍可能无法达到神呼召我们的目标，就是进入我们美地─基督（腓三12～14）─的产业，为著神的国享受祂的丰富，使我们能在今世成为祂的彰显，并在国度时代有分于对基督最完满的享受。（太二五21，23。）这对所有新约的信徒，该是严肃的警告，对哥林多人更是如此，因为他们有重复以色列人在旷野失败的危险。

18Paul’s use of the word types is very significant. The Greek word also means examples, figures of facts of spiritual truths. We have seen that 1 Corinthians takes the history of the children of Israel in the Old Testament as a type of the New Testament believers. In chapters five, seven, and eight they have experienced Christ as their Passover and have begun to keep the feast of unleavened bread. Here in this chapter they have been baptized unto their Moses (Christ), passing through their Red Sea (the death of Christ). They are now eating the spiritual food and drinking the spiritual drink that they may take their journey (the Christian race) toward their good land (the all-inclusive Christ). They are also warned here (v. 11) not to repeat the history of the children of Israel in doing evil against God, as illustrated in verses 6 through 11. The goal of God’scall ing the children of Israel was to enter into the promised land to enjoy its riches that they might establish God’s kingdom and be God’s express i on on earth. However, although all had been redeemed through the Passover, delivered out of the Egyptian tyranny, and brought to the mountain of God to receive the revelation of God’s dwelling place, the tabernacle, nearly all fell and died in the wilderness, failing to reach this goal (Heb. 3:7-19) because of their evil doings and unbelief. Only Caleb and Joshua made it into the good land (Num. 14:27-30). This signifies that although we have been redeemed through Christ, delivered out of Satan’s bondage, and brought into the revelation of God’secon o my, we may yet fail to reach the goal of God’scall ing, that is, to enter into the possession of our good land, Christ (Phil. 3:12-14), and enjoy His riches for the kingdom of God that we may be His expression in the present age and participate in the fullest enjoyment of Christ in the kingdom age (Matt. 25:21, 23). This should be a solemn warning to all New Testament believers, especially to the Corinthians, who were in danger of repeating the failure of the children of Israel in the wilderness.

19三作拜偶像的人林前十章七节说，『也不要作拜偶像的人，像他们有些人那样；如经上所记：「百姓坐下吃喝，起来玩耍。」』以色列人滥吃滥喝，与他们拜偶像，拜金牛犊有关。（出三二1～6。）使徒这里的话，含示哥林多人不得当的吃祭偶像之物，也多少与拜偶像有关。

19C. Becoming Idolaters Verse 7 says, “Neither become idolaters, as some of them; as it is written, The people sat down to eat and drink, and stood up to play.” The abusive eating of the children of Israel was related to their idolatry in worshipping the golden calf (Exo. 32:1-6). The apostle’sword here implies that the Corinthians’ eating of idol sacrifices without any consideration was also somewhat related to idolatry

20林前十章七节有圣经对拜偶像的解释。拜偶像就是吃、喝、玩耍。以色列人拜金牛犊的时候，坐下吃喝，起来玩耍。这里玩耍的意思是娱乐。吃、喝、玩耍，就等于拜偶像。今天各处的人都是这样拜偶像。每当有假日或长的周末，他们就纵情于玩耍，追求各种娱乐。不但如此，今天许多基督教的崇拜中，也有拜偶像的实行。在神看来，某些崇拜中的音乐和戏剧，就是拜偶像。在许多地方，基督徒实际上不是在敬拜神─他们是在拜偶像。他们崇拜的方式在神眼中是拜偶像。我们在聚会中使用乐器的方式也必须谨慎。我们的歌唱该是为著敬拜，不是为著娱乐。我们在聚会中歌唱，需要有真正敬拜的灵。我们的歌唱若变得只是娱乐，那就是拜偶像。召会聚会中的歌唱不可成为玩耍；那必须是献给神真正的敬拜。

20In verse 7 we have the biblical interpretation of idolatry. Idolatry is to eat, drink, and play. When the children of Israel worshipped the golden calf, they sat down to eat and drink, and they stood up to play. Here to play means to have entertainment. Eating, drinking, and playing are equal to worshipping idols. Today people everywhere are committing idolatry in this way. Whenever there is a holiday or a long weekend, they give themselves to play, to the pursuit of various kinds of entertainment. Furthermore, in many of today’s Christian services there is the practice of idolatry. In the sight of God, the music and the dramas found in certain services are idolatry. In many places Christians are not actually worshipping God—they are practicing idolatry. Their way of service is idolatrous in the eyes of God. We also must be careful in the way we use musical instruments in the meetings. Our singing should be for worship, not for fun. When we sing in the meetings, we need to have a genuine spirit of worship. If our singing becomes mere entertainment, that is idolatry. The singing in the meetings of the church must not be play; it must be genuine worship offered to God

四行淫

D. Committing Fornication

21八节继续说，『我们也不要行淫，像他们有些人行的，一天就倒毙了二万三千人。』行淫总是随著拜偶像，（民二五1～2，）因此这里同时说到这两件事。行传十五章二十、二十九节也是这样。无疑的，这里含示在哥林多信徒中间也存在著这两件恶事。因此，林前五至十章主要是对付这两件事。

21Verse 8 continues, “Neither let us commit fornication, as some of them committed fornication, and there fell in one day twenty-three thousand.” Fornication accompanies idolatry (Num. 25:1-2). Hence, these two things are referred to together, as also in Acts 15:20, 29. Undoubtedly, the implication here is that these two evils also existed among the Corinthian believers. Hence, these are the main things dealt with in chapters five through ten

22在十章八节保罗用『倒毙』这辞，意思是被杀倒地。这样倒毙的人没有好好埋葬，乃是四散在旷野。

22In this verse Paul uses the word “fell.” This means to be strewn along, to be laid low on the ground by being slain. Those who fell in this way were not properly buried. Instead, they were scattered in the wilderness.

23五试探主在九节保罗继续说，『我们也不要试探基督，像他们有些人试探的，就被蛇所灭。』试探，直译，极度的试验，竭尽所能的试探。下文的『试探』，不带极度、竭尽所能之意。照著民数记

23E. Tempting the Lord In verse 9 Paul goes on to say, “Neither let us tempt the Lord, as some of them tempted and were destroyed by the serpents.” Literally, the Greek word for tempt means to try to the uttermost, to “tempt out,” to tempt thoroughly. According to Numbers 21:6, those who

24二十一章六节，试探主的人被蛇所灭。

24tempted the Lord were destroyed by serpents

25六向主发怨言林前十章十节说，『你们也不要发怨言，像他们有些人发的，就被灭命的所灭。』以色列人的怨言，（民十六41，）豫表哥林多的信徒反对使徒的消极言语。（林前四3，九。）发怨言的以色列人灭亡了，他们被杀、倒毙了。十章十节所说灭命的，是神执刑的天使。（出十二23，撒下二四16～17。）毫无疑问，保罗说到以色列人发怨言，含示哥林多的信徒向他发怨言，他们应当小心。

25F. Murmuring against the Lord Verse 10 says, “Neither murmur, as some of them murmured and perished by the destroyer.” The murmuring of the children of Israel (Num. 16:41) typified the negative speaking of the Corinthian believers against the apostle (1 Cor. 4:3; 9:3). The children of Israel who murmured perished; they3 were destroyed in death, laid low on the ground. The destroyer mentioned in verse 10 is God’s executing angel (Exo. 12:23; 2 Sam. 24:16-17). No doubt, by referring to the murmuring of the children of Israel Paul implies that the Corinthian believers should be careful about murmuring against him.

七警戒我们这生在诸世代终局的人

G. Types for Our Admonition unto Whom the Ends of the Ages Have Come

26在林前十章十一节保罗解释：『这些发生在他们身上的事，都是鉴戒，并且写在经上，正是为警戒我们这生在诸世代终局的人。』保罗再一次说，在旷野发生在以色列人身上的事，都是鉴戒。这些鉴戒写在经上，正是为警戒我们。这里的警戒含示警告。在十一节保罗说到诸世代的终局。终局，原文，复数。诸世代指已过所有的世代。诸世代的终局，指已过所有的世代都终结于新约时代的开始，于是就临到这时候的人。这些人能在新约时代，从以色列人的历史接受警戒。接著新约时代，是国度时代，那时，旧约时代的这些鉴戒，对我们基督徒的赛程就用不上了。

26In verse 11 Paul explains, “Now these things happened to them as types, and were written for our admonition, unto whom the ends of the ages have come.” Again Paul says that the things that happened to the children of Israel in the wilderness are types. These types were written for our admonition. Admonition here implies a warning. In verse 11 Paul speaks of the ends of the ages. The Greek word for ends also means fulfillment or consummation. The ends of the ages here refer to the New Testament age, from the Lord’s first coming to His second coming (Heb. 9:26). This implies that the New Testament age, in which we are, is the age of grace, when we may take the admonition concerning the history of the children of Israel. Following this age is the kingdom age, when these examples in the Old Testament age will no longer serve for our Christian race

27在本节保罗似乎在说，『现今的时代，恩典时代，是诸世代的终局。弟兄们，你们都在恩典时代。发生在以色列人身上的事，仍是鉴戒，为警戒你们。你们若不留意这鉴戒的警告，并且行在这警告的光中，就会失去机会。当现今的时代结束，以色列人的这些鉴戒，对你们就用不上了。』

27In this verse Paul seems to be saying, “This age, the age of grace, is the end of the ages. Brothers, you are all in the age of grace. What happened to the children of Israel is still a type as an admonition for you. If you do not heed the warning of this type and walk in the light of this warning, you will miss the opportunity. When this age is over, these types of the children of Israel will no longer serve you.”

28八要谨慎，免得跌倒在十二节保罗说，『所以自以为站得稳的，要谨慎，免得跌倒。』使徒基于五至十一节的警戒，警告哥林多人不要自以为站得稳，没有以色列人倒毙的危险。这里的『跌倒』一辞，指失败的以色列人，在旷野跌倒、死去。（5，8。）有些哥林多的信徒，因著得罪主的身体，的确跌倒、死去。（十一27～30。）

28H. Taking Heed Lest We Fall In verse 12 Paul says, “So then, let him who thinks he stands take heed lest he fall.” Based upon the admonition in verses 5 through 11, the apostle warns the Corinthians not to think they are standing steadfast, with no danger of falling dead as the children of Israel did. The word “fall” here refers to the children of Israel who failed, those who fell and died in the wilderness. Some Corinthian believers did fall and die because of offending the Lord’s body (11:27-30

29在十章十二节保罗告诉崇尚哲学的哥林多人要谨慎，免得跌倒。他们也许自以为刚强、稳固、站得稳。但保罗警告他们不要跌倒，像以色列人一样。我们将会看见，在十一章保罗指出，在主的筵席这件事上得罪主的人软弱、患病，有些人甚至死去。这就是跌倒、倒毙。任何没有得胜而死的新约信徒，就是倒毙的人。保罗死了，但他不是失败而死；他没有倒毙在旷野。反之，他得胜而死。他像没有死在旷野的约书亚和迦勒一样。然而，大多数的基督徒是失败而死。基督徒被罪、世界、肉体、情欲、撒但、或任何邪恶的事击败而死，就是倒毙在旷野。这实际上就是被杀而倒在旷野。这是非常严肃的事。保罗在这些经文里的警告乃是公义的话。（来五13。）今天你在基督徒中间，那里能听见人宣扬这样公义的话？没有公义的话，倒有加上糖衣，时常鼓励人拜偶像的讲道。这是严肃的情形，需要严肃警告的话。

29In verse 12 Paul tells the philosophical Corinthians to take heed lest they fall. They may think that they are strong, steady, and standing fast. But Paul warned them not to fall, as the children of Israel did. As we shall see, in chapter eleven Paul points out that those who offended the Lord in the matter of the Lord’stable became weak, sick, and some even died. This is to fall. Any New Testament believer who dies without overcoming is one who falls. Paul died, but he did not die defeated. He did not fall in the wilderness. On the contrary, he died overcoming. He was like Joshua and Caleb, who did not die in the wilderness. However, most Christians die as defeated ones. For a Christian to die defeated by sin, the world, the flesh, lust, Satan, or anything evil is to fall in the wilderness. It is actually to be strewn along in the wilderness. This is a very serious matter. Paul’s warning in these verses is a word of righteousness (Heb. 5:13). Today where can you hear such a word of righteousness proclaimed among Christians? Instead of the word of righteousness, there are sugar-coated sermons which often encourage people to practice idolatry. This is a serious situation, and it requires a serious word of warning

30九试诱无非是人所能受的在林前十章十三节保罗继续说，『那临到你们的试诱，无非是人所能受的；神是信实的，必不容你们受试诱过于所能受的，祂也必随著试诱开一条出路，叫你们能忍受得住。』本节是十二节警告的延续，指明一面我们该留意不要受试诱，免得跌倒、死去；另一面神在祂的信实里，必不容任何试诱临到我们，过于我们所能受的，祂必随著试诱，给我们开一条出路。这鼓励的话，乃是接在前面经文所给强烈的警告之后。

30I. No Temptation That Is Not Common to Man In verse 13 Paul goes on to say, “No temptation has taken you except that which is common to man; but God is faithful, Who will not let you be tempted beyond what you are able, but will with the temptation make also the way out, that you may be able to endure it.” This verse is a continuation of the warning given in verse 12, indicating that, on the one hand, we should take heed not to be tempted lest we fall and die. On the other hand, God in His faithfulness will not allow any temptation to befall us beyond what we are able to endure, but will always make a way out for us. This word of encouragement follows the strong warning given in the foregoing verses.

31有些读哥林多前书的人认为，十三节的试诱这辞，意思是试炼或难处。照著他们的领会，本节是说我们所受的试炼，无非是人所能受的。事实上，这里保罗的意思不重在难处；他的意思是重在试诱。在马太六章十三节主耶稣教导我们祷告，求父救我们脱离那恶者（或，邪恶），也不叫我们陷入试诱。那里的邪恶包括意外事件等难处。试诱指在我们周围试诱我们的事。因此，我们需要祷告，求主天天救我们脱离难处，也不叫我们陷入试诱。我们领悟自己是软弱的，无法忍受试诱。在林前十章十三节保罗是重在试诱，不重在难处或试炼。保罗在十三节的话对哥林多人乃是安慰和改正。哥林多人也许以为试诱太强，无法抵挡。但保罗指出那临到他们的试诱，无非是人所能受的。他也说神是信实的，必不容他们受试诱过于所能受的，祂也必随著试诱开一条出路，叫他们能忍受得住。这是应许和鼓励的话。然而，忍受试诱的责任还是在我们身上，不是在于神。我们受试诱时，绝不该为著试诱责怪神。照著本节，忍受试诱的责任乃是在我们肩上。但同时，我们可得鼓励，知道信实的神必为我们开一条出路。

31Some readers of 1 Corinthians think that the word temptation in verse 13 means trial or trouble. According to their understanding, this verse is saying that whatever trial we suffer is common to all men. Actually, here Paul does not mean trouble; he means temptation. In Matthew 6:13 the Lord Jesus teaches us to pray both to be delivered from evil and also not to be led into temptation. The evil here includes troubles such as accidents. Temptation refers to things around us which tempt us. Thus, we need to pray that the Lord would daily deliver us from troubles and not lead us into temptation. We realize that we are weak and cannot bear temptation. In 10:13 Paul is speaking of temptation, not troubles or trials. Paul’sword in verse 13 is both a comfort and a correction to the Corinthians. The Corinthians may have thought that the temptations were too strong to be resisted. But Paul points out that no temptation has taken them except that which is common to man. He also says that God is faithful and will not allow them to be tempted beyond what they are able to bear, but with the temptation will provide a way out so that they may be able to endure it. This is a word of promise and of encouragement. However, it leaves the responsibility for being tempted with us, not with God. When we are tempted, we should never blame God for the temptation. According to this verse, the responsibility for being tempted rests on our shoulders. At the same time, we may be encouraged to know that the faithful God will provide a way out for us