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哥林多前书生命读经 · 第7篇

钉十字架的基督，是神的能力和神的智慧（一）

Christ Crucified, God’s Power and God’s Wisdom (1
1读经：哥林多前书一章十八至二十五节。
1Scripture Reading: 1 Cor. 1:18-25
哥林多前书中保罗的灵
PAUL’S SPIRIT IN FIRST CORINTHIANS
2倪柝声弟兄曾经告诉我们，读圣经最重要、最宝贝的，就是要摸著作者的灵。保罗写哥林多前书的时候，他的灵里无疑有一个专特的负担。我们读这卷书信的时候，需要进入作者的灵。我们要摸著哥林多前书中保罗的灵，就需要知道一点保罗本人和哥林多信徒的背景。保罗是一个典型热心宗教的犹太人，完全献身给他祖先的宗教。因为他绝对为著犹太教，所以他抵挡福音，抵挡耶稣的名，也抵挡召会。我们都知道，当他抵挡召会的时候，主耶稣临到了他，呼召了他，分别了他，给他托付，嘱咐他要传扬基督。保罗顺从了主的托付，他的确传扬基督。
2Brother Watchman Nee once told us that what is most important and precious in reading the Bible is to touch the spirit of the writer. When Paul wrote the book of 1 Corinthians, no doubt there was a specific burden in his spirit. As we read this Epistle, we need to get into the writer’s spirit. In order to touch Paul’s spirit in 1 Corinthians, we need to know something of the background both of Paul himself and of the believers in Corinth. Paul was a typical religious Jew, absolutely committed to the religion of his forefathers. Because of his absoluteness for Judaism, he was opposed to the gospel, to the name of Jesus, and to the church. As we know, when he was opposing the church, the Lord Jesus came to him, called him, separated him, commissioned him, and charged him to preach Christ. In obedience to the Lord’s commission, Paul did preach Christ
3他出外尽职的时候，有一次访问哥林多城，就是希腊的一座文化城，有许多崇尚哲学的人住在那里。保罗向这些人传讲基督耶稣；在哥林多有一些崇尚哲学的希利尼人领受了保罗所传讲的话，接受了基督，就得救了。他们重生的时候，就得著起初的恩赐：永远的生命和圣灵。这些起初的恩赐像属灵种子一样撒在他们里面。不过，他们领受了神圣的生命和圣灵之后，并没有凭这些恩赐而活。他们没有凭神圣的生命和圣灵而活，反倒仍旧照著希腊文化过生活。这就是说，他们不是过著属基督的生活，乃是过著智慧与哲学的生活；他们是照著哲学与属世的智慧而活，不是照著神圣的生命和圣灵而活。哥林多信徒因著他们哲学的属世智慧，就有了不同的心思和意见。他们说不同的话，有不同的偏好和拣选。有的说，『我喜欢保罗；』有的说，『我偏好矶法；』还有的说，『我拣选亚波罗；』甚至有些哥林多信徒说，『我喜欢基督。』这些不同的意见和说法，就给许多邪恶的事开了门，使其进到召会生活中；这些事包括分争、争论、淫乱、以及诉讼。在婚姻生活方面，也有混乱的情形和不同的意见。有的人说，如果妻子不愿意跟著弟兄相信主，这位弟兄就应该离开他的妻子；有的人又不主张这么作。所以在哥林多信徒中间，就有了不同的意见。虽然他们是真基督徒，领受了神圣的恩赐，可是他们没有过基督徒的生活，反而过希利尼人的生活。他们不是过神性的生活，乃是照著属世的智慧过哲学的生活。结果，他们中间就有混乱。这就是这封书信的背景。
3On a particular journey of ministry he visited the city of Corinth, a cultured city in Greece, where many philosophical people lived. To these people Paul preached Christ Jesus. Some of the philosophical Greeks in Corinth received the word of Paul’s preaching, accepted Christ, and were saved. When they were regenerated, they received the initial gifts: eternal life and the Holy Spirit. These initial gifts were sown into them as spiritual seeds. However, after receiving the divine life and the Holy Spirit, they did not live by these gifts. Instead of living by the divine life and by the Holy Spirit, they still lived a life according to Greek culture. This means that they lived a life of wisdom and philosophy, not a life of Christ. They lived according to their philosophy and worldly wisdom, not according to the divine life and the Holy Spirit. Due to the worldly wisdom of their philosophy, the believers at Corinth had different minds and opinions. They spoke different things and had different preferences and choices. Some said, “I like Paul”; others said, “I prefer Cephas”; and still others said, “My choice is Apollos.” Certain of the Corinthian believers even said, “I like Christ.” These different opinions and ways of speaking opened the door for many evil things to come into the church life, things including strifes, quarrels, fornication, and lawsuits. Regarding married life, there was also confusion and differing opinions. Some said that a brother should leave his wife if she was not willing to go along with him to believe in the Lord. Others advised against this. Thus, among the believers in Corinth there were differing opinions. Even though they were genuine Christians who had received the divine gifts, they were not living a Christian life, but living a Greek life. They were not living a life of divinity, but living a life of philosophy according to their worldly wisdom. As a result, there was confusion among them. This was the background of this Epistle.
4保罗写这封书信的时候，有负担引导哥林多那些受了打岔、崇尚哲学的基督徒转向基督。这些信徒因著他们的智慧、哲学和文化而偏离。所以保罗灵里的负担是要把他们带回来，归向这位他曾经向他们见证的基督。保罗灵里的这个负担，在这卷书的头两章里特别明显。
4As Paul was writing this Epistle, he was burdened to guide the distracted, philosophical Christians in Corinth back to Christ. These believers had been distracted by their wisdom, philosophy, and culture. Thus, Paul’s spirit was burdened to bring them back to the very Christ whom he had testified to them. This burden in Paul’s spirit is especially evident in the first two chapters of this book
5哥林多前书头两章很难懂。也许这两章圣经你读了许多遍，还是不懂保罗在说些甚么。你可能对很多不同的经节有印象，但看不见保罗的重点。这两章圣经的重点是：在保罗的灵里，他尽力把受打岔、崇尚哲学的信徒带回归向基督。为这缘故，保罗在这几章里并不强调复活的基督，或升天的基督；他反倒强调钉十字架的基督。在二章二节他说，『因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。』保罗向哥林多人传讲钉十字架的基督，一位被杀的基督。我们曾经指出，要解决人与人之间的难处，最好的办法就是了结有关的每一个人。然而，人解决难处的办法是协商。神的原则刚好相反，不是协商，乃是了结。每个人都被了结时，就没有声音了。要带进静默和单纯，上好的路就是经历钉十字架的基督。保罗似乎对哥林多人说，『我向你们见证的是钉十字架的基督。我头一次到你们这里来是对你们传讲钉十字架的基督。主在地上的一生，就是结束于钉死十架。』
5The first two chapters of 1 Corinthians are very difficult to understand. You may read these chapters again and again without understanding what Paul is talking about. You may be impressed by many different verses and yet not be able to see Paul’s main point. The main point in these chapters is that in his spirit Paul was endeavoring to bring the distracted philosophical believers back to Christ. For this reason, in these chapters Paul does not emphasize the resurrected Christ or the ascended Christ; instead, he emphasizes the crucified Christ. In 2:2 he says, “I determined not to know anything among you except Jesus Christ. and this One crucified.” To the Corinthians Paul proclaimed a crucified Christ, a Christ who had been killed. We have pointed out that the best way to solve problems among people is to terminate everyone involved. However, the human way of solving problems is to negotiate. God’sway, on the contrary, is not to negotiate, but to terminate. When everyone has been terminated, there is silence. The best way to bring in silence and simplicity is to have a Christ who has been crucified. It seems as if Paul was saying to the Corinthians, “I testified to you a Christ who had been crucified. When I first came to you, I preached to you concerning the crucified Christ. The Lord’s life on earth ended with death by crucifixion.”
6基督被钉十字架的事实含示许多事：祂受人藐视、被人弃绝、而且被人击败。一个人不先被弃绝、打败，就不能被钉十字架。基督藉著被钉十字架，受了人的弃绝。祂本来可以避免十字架的死，可是祂没有这样作。只因祂愿意被杀，人才能把祂钉十字架。基督钉十字架使全宇宙静默，并且使宇宙间极其复杂的情势变为单纯。保罗灵里深处盼望能使哥林多那些受打岔、崇尚哲学的基督徒，对这位钉十字架的基督有深刻的印象。圣徒们中间有风波与难处，声音众多，说不一样的话：『我是属亚波罗的，』『我是属矶法的，』『我是属保罗的，』『我是属基督的。』谁能止息这一切声音？保罗知道，只有钉十字架的基督才能止息这些声音。因此，保罗灵里的负担是要把这些信徒带回来，归向他向他们所传讲并见证的基督。保罗能说，『我传给你们的是一位无声的基督，一句话也不说，情愿钉十字架的基督。祂情愿受藐视、被弃绝、被治死。这是我到你们那里去，所服事给你们的基督。现在我愿意你们知道，这样的一位基督乃是神的能力。惟有钉十字架的基督才能拯救你们。神拯救的能力不是刚强的基督，乃是钉十字架的基督，不是争战的基督，乃是被击败的基督。』我再说，保罗的灵乃是要把这些分争、崇尚哲学的基督徒，带回到钉十字架之基督的单纯和静默里。不仅如此，一章十七节保罗说，他传福音『并不用言论的智慧，免得基督的十字架落了空』。在2:1这节里，言论的智慧是指哲学的推想。在二章一节保罗说，『弟兄们，从前我到你们那里去，并没有照著高超的言论或智慧，对你们宣传神的奥秘。』高超，或作优越。保罗去哥林多，不是要在神的奥秘上，展示他高超优越的言论，或哲学的智慧。相反的，保罗避免哲学的推想和高超的言语，只传讲简单的十字架的话。十字架的话是简单的，与高超的言语无分无关。
6The fact that Christ was crucified implies many things. It implies that He was despised, rejected, and defeated. No one could be crucified without first being rejected and defeated. Through crucifixion Christ suffered man’s rejection. He was able to avoid death by crucifixion, but He did not do so. He could be crucified only because He was willing to be killed. The crucifixion of Christ has silenced the entire universe and simplified the extremely complicated situation in the universe. Deep in his spirit, Paul was yearning to impress the distracted, philosophical Christians in Corinth with this crucified Christ. Among the saints there was turmoil and trouble. Many voices were speaking different things: “I am of Apollos,” “I am of Cephas,” “I am of Paul,” “I am of Christ.” What could silence all these voices? Paul knew that they could be silenced only by a crucified Christ. Therefore, in Paul’s spirit was the burden to bring the believers back to the Christ whom he had preached to them and testified to them. Paul could say, “The Christ I preached to you was a silent Christ, a Christ who was willing to be crucified without a word. He was willing to be despised, rejected, and put to death. This is the Christ I ministered to you when I came to you. Now I want you to know that such a Christ is God’s power. Only a crucified Christ can save you. God’ss aving power is not a strong Christ but a crucified Christ, not a fighting Christ but a defeated Christ.” I repeat, Paul’s spirit was to bring back these striving, philosophical Christians to the simplicity and silence of the crucified Christ. Furthermore, in 1:17 Paul said that he preached the gospel “not in wisdom of speech, that the cross of Christ should not be made void.” In this verse wisdom of speech refers to philosophical speculations. In Paul says, “And I, when I came to you, brothers, came not with excellence of speech or wisdom, announcing to you the testimony of God.” Literally, the Greek term rendered “with excellence” means according to elevation or superiority. Paul did not come to Corinth to display excellent speech or philosophical wisdom in the testimony of God. On the contrary, Paul avoided philosophical speculation and excellence of speech and preached the simple word of the cross. The word of the cross is simple, having nothing to do with excellence of speech.
7保罗把基督服事给哥林多人的时候，并不用哲学的智慧；因为他晓得哥林多人是崇尚哲学的人，他们生在崇尚哲学的环境里，在哲学的影响下受培育。保罗的目标是要拯救哥林多人，脱离他们生在其中的哲学。保罗似乎是说，『你们生在哲学和属世的智慧里，但我到你们那里去，不是带著哲学，乃是带著基督和十字架；我不是照著你们高超的哲学推想来传讲基督，我乃是简单的向你们传讲基督，告诉你们祂已经钉在十字架上。基督甘愿受藐视、被弃绝。祂接受了人的弃绝；祂被捉拿的时候没有抵抗；祂被钉在十字架上时也没有挣扎；祂静默无声，因为祂愿意被钉十字架。这就是我所传给你们的基督。』保罗的传讲与希腊哲学的原则完全相反。按照希腊哲学，保罗传讲钉十字架的基督，既不合逻辑，也缺少哲理。这里保罗似乎告诉哥林多人说，『我所传讲的，并不是照著哲学或属世的智慧。虽然如此，你们却接受了我的传讲和我的见证，你们在基督里，在一切的发表和知识上，都得以富足；并且因著恩典，你们领受了起初的恩赐─神圣的生命和圣灵。然而，你们没有照著从主所领受的生活。你们所领受起初的恩赐并没有得著发展，也没有长到成熟。你们还停留在婴孩的阶段，你们在基督里仍是婴孩。现在我的负担是要把你们带回到钉十字架的基督，和起初的恩赐里。你们需要忘掉你们的希腊文化、智慧和哲学，回到基督并祂的钉十字架这里。』这是保罗写哥林多前书头两章的灵。保罗以这样的灵写信，把信徒指向钉十字架的基督，向他们说十字架的话。保罗告诉他们：钉十字架的基督是神的能力，为要拯救我们；也是神的智慧，为要完成祂的计画。
7When Paul ministered Christ to the Corinthians, he did not exercise philosophical wisdom, for he realized that the Corinthians were a philosophical people, a people who had been born into a philosophical environment and raised under its influence. Paul’s goal was to deliver the Corinthians from the philosophy into which they had been born. Paul seems to be saying, “You were born into philosophy and worldly wisdom. But I came to you not with philosophy, but with Christ and the cross. I did not preach Christ according to the excellence of your philosophical speculations. Instead, I preached Christ to you in a simple way, telling you that He had been crucified. Christ was willing to be despised and rejected. He accepted man’s rejection. When He was arrested, He did not resist. When He was put on the cross, He did not fight. He was silent, for He was willing to be crucified. This is the Christ I preached to you.” Paul’sp reaching was absolutely contrary to the principle of Greek philosophy. According to the philosophy of the Greeks, Paul’sp reaching of a crucified Christ was neither logical nor philosophical. Here Paul seems to be telling the Corinthians, “My preaching was not according to philosophy or worldly wisdom. Nevertheless, you accepted my preaching and my testimony, you were enriched in Christ in all expression and all knowledge, and by grace you received the initial gifts—the divine life and the Holy Spirit. However, you have not lived according to what you have received from the Lord. The initial gifts you received have not been developed. They have not grown to maturity. Rather, you have remained in a stage of infancy. You are still babes in Christ. Now my burden is to bring you back to the crucified Christ and to the initial gifts. You need to forget your Greek culture, wisdom, and philosophy and return to Christ and Him crucified.” This was Paul’s spirit in writing the first two chapters of 1 Corinthians. Writing with such a spirit, Paul pointed the believers to the crucified Christ and spoke to them the word of the cross. He told them that Christ crucified is the power of God for saving us and the wisdom of God for fulfilling His plan
8在本篇信息中，我们要看一章十八至二十五节。我们要懂得这几节圣经，就在于对前面十七节有正确的领会。一至九节是这封书信的引言。在开头的这一段里，保罗说到起初的恩赐和10有分于基督。接著在十至十七节，保罗给我们看见基督不是分开的。他藉我们主耶稣基督的名，恳求众圣徒都说一样的话─基督和十字架，并且要在一样的心思和一样的意见里，彼此和谐。接著在十八至二十五节，保罗给我们看见钉十字架的基督，是神的能力和神的智慧。
8In this message we shall consider 1:1 8-2 5. Our understanding of these verses depends on a proper understanding of the foregoing seventeen verses. Verses 1 through 9 are the introduction to this Epistle. In this introductory section Paul speaks of the initial gifts and of the participation in Christ. In verses through 17 Paul goes on to show that Christ is not divided. He beseeches the saints through the name of our Lord Jesus Christ to all speak the same thing— Christ and the cross—and to be attuned in the same mind and in the same opinion. Then in verses 18 through 25 Paul shows us that Christ crucified is God’s power and God’s wisdom.
基督的十字架
the cross of Christ
9十八节说，『因为十字架的话，对那正在灭亡的人为愚拙，对我们正在得救的人却为神的大能。』本节开头的因为，指明十八节是解释十七节的。在十七节里保罗宣告：『基督差遣我，原不是为施浸，乃是为传福音；并不用言论的智慧，免得基督的十字架落了空。』神新约的经纶乃是要藉基督的救赎产生召会；在这经纶的成就里，基督的十字架乃是中心。保罗传钉十字架的基督，（林前一23，二2，加三1，）并且夸基督的十字架。（加六14。）他不传割礼和律法，那是犹太人和一些犹太信徒所为著争战的；（三11，五11，六12～13；）他也不传哲学，那是希利尼人和一些外邦信徒所提倡的。（西二8，20～21。）基督的十字架已经废掉律法上的规条，（弗二15，西二14，）我们信的人也已经向哲学，就是世上的蒙学死了。（西二20～21。）然而撒但煽动热中犹太教者和希腊哲学家，传他们属世智慧的各种主义，使基督的十字架落了空。使徒保罗在这事上很警觉。在哥林多信徒中间的分裂，大多由于犹太宗教和希腊哲学的背景。当使徒对付这事时，特别强调基督和祂的十字架。人若以基督顶替宗教的意见、和哲学的智慧，并让基督的十字架作工，对付联结在任何背景上的肉体，分裂就会消除了。在基督和祂的十字架跟前，人所推崇的天然爱好和属人的智慧，是无法站住的。
9Verse 18 says, “For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God.” The little word “for” at the beginning of this verse indicates that verse 18 is an explanation of verse 17. In verse 17 Paul declares, “For Christ did not send me to baptize, but to preach the gospel, not in wisdom of speech, that the cross of Christ should not be made void.” The cross of Christ is the center in the accomplishment of God’s New Testament economy, which is to have a church produced through the redemption of Christ. Paul preached Christ crucified (v. 23; 2:2; Gal. 3:1) and boasted in the cross of Christ (Gal. 6:14), not the law with circumcision, which the Jews and some of the Jewish believers fought for (Gal. 3:11; 5:11; 6:12- 13), nor the philosophy which was promoted by the Greeks and some of the Gentile believers (Col. 2:8, 20). The cross of Christ abolished the ordinances of the law (Eph. 2:15; Col. 2:14), and we the believers have died to philosophy, an element of the world (Col. 2:20). But Satan instigated the Judaizers and philosophers to preach their isms of worldly wisdom that the cross of Christ might be made void. The Apostle Paul was alert in this matter. In dealing with the division among the Corinthian believers, which came mostly from the background of Jewish religion and Greek philosophy, the apostle stressed Christ and His cross. When Christ is taken to replace religious opinions and philosophical wisdom, and His cross is working to deal with the flesh attached to any background, divisions will be terminated. The exaltation of natural preference and human wisdom cannot stand before Christ and His cross
十字架的话
the word of the cross
10保罗的传讲并不用言论的智慧，也就是说，不用哲学的推想，因为他不愿意基督的十字架落了空。基督差遣保罗，不是要他用言论的智慧传福音。保罗拒绝落入哲学的推想，他担心基督的十字架落了空。他晓得十字架的话对那正在灭亡的人为愚拙，他们认为十字架的话太简单，并看十字架的话为愚拙。
10Paul did not want the cross of Christ to be made void through preaching in wisdom of speech, that is, in philosophical speculations. Christ did not send Paul to preach the gospel in the wisdom of speech. Paul refused to indulge in philosophical speculations. He was concerned lest the cross of Christ be made void. He realized that the word of the cross is foolishness to those who are perishing. They regard the word of the cross as too simple and consider it foolishness
11林前一章十八节的『话』，原文同字在一章五节译为发表。十字架的话，乃是十字架的发表、话语和传讲。这种传讲，为那正在灭亡的人所藐视，看为愚拙；却为我们正在得救的人所尊重，当作神的大能接受。保罗在尽职时，强调十字架是神救恩的中心。（加二20，三1，五11，24，六14，弗二16，腓二8，三18，西二14。）今天许多教授和受过教育的人，把十字架的话看作愚拙。他们认为讲说一位被藐视、受厌弃并被钉十字架的基督，乃是愚拙。他们不要听一位不替自己辩护而被杀的基督。人对他们说到钉十字架的基督时，他们会说，『太愚拙了，不要跟我讲这一套。如果有人藐视我，我会反抗。如果有人拒绝我，我会争战。不仅如此，如果有人想杀我，我会保护自己，先把他打倒。连属地的法律都确保自卫的权利。不要跟我讲钉十字架的基督。』因此，十字架的话对那正在灭亡的人仍旧为愚拙，对崇尚哲学的人，更是如此。
11The Greek term rendered word in this verse is the same as that translated expression in 1:5. The word of the cross is the expression, the speech, the preaching, of the cross. Such preaching is despised and considered foolishness by those who are perishing, but honored and received as the power of God by us who are being saved. Paul, in his ministry, stressed the cross as the center of God’ss alvation (Gal. 2:20; 3:1; 5:11, 24; 6:14; Eph. 2:15; Phil. 2:8; 3:18; Col. 2:14). Many professors and educated people today treat the word of the cross as if it were foolishness. To them, it is folly to speak about a Christ who was despised, rejected, and crucified. They do not want to hear of a Christ who was killed without reacting in His own defense. When presented with a word concerning the crucified Christ, they would say, “This is foolishness, and don’t talk to me about it. If anyone despises me, I will react against him. If anyone rejects me, I will fight. Furthermore, should someone try to kill me, I will protect myself and strike him down first. Even the law of the land assures me of the right of self-protection. Don’t tell me about a Christ who was crucified.” Thus, the word of the cross is still foolishness to those who are perishing, especially the philosophical people.
正在得救
BEING SAVED
12林前一章十八节保罗说到『我们正在得救的人』。我很宝贝『正在得救』一辞。如果有人问你得救了没有，你可以回答说，『我正在得救的过程中；我还没有完全得救，我只得救到某一个地步。虽然我还没有达到完全的得救，但是，我正在得救。』十字架的话对我们这些在得救过程中的人来说，就是神的能力。
12In verse 18 Paul speaks of “us who are being saved.” I appreciate the expression “being saved.” If someone asks you if you are saved, you may wish to reply, “I am in the process of being saved. I have been saved partially, saved to a certain extent. However, I have not yet been saved to the full extent. But I am being saved.” To us who are in the process of being saved, the word of the cross is the power of God
灭绝智慧人的智慧
DESTROYING THE WISDOM OF THE WISE
13在十九节保罗接著说，『因为经上记著：「我要灭绝智慧人的智慧，废弃通达人的通达。」』在这节的开头，保罗再次用了『因为』一辞，说出这一节也是解释前面所说的。这里保罗指出，神不在意智慧人的智慧，也不在意通达人的通达；祂反而要灭绝这个智慧，废弃这个通达。
13In verse 19 Paul continues, “For it is written, I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside.” Once again Paul introduces this verse with the word “for,” showing that it also is an explanation of what has gone before. Here Paul points out that God does not care for the wisdom of the wise or the understanding of the prudent. Rather, He will destroy this wisdom and set aside this understanding.
14保罗写十九节的用意，是针对崇尚哲学的希利尼人。保罗似乎在说，『你们希利尼人自以为智慧、通达。你们不知神要灭绝智慧人的智慧，废弃通达人的通达。如果你们自以为智慧，神要灭绝你们的智慧；如果你们自以为通达，神要废弃你们的通达。自以为智慧或通达，是危险的，因为你们冒著被神灭绝或废弃的危险。』在二十节保罗问了许多问题：『智慧人在那里？经学家在那里？这世代的辩士在那里？神岂不是使世上的智慧成为愚拙么？』今天的智慧人在那里？在希腊？在纽西兰？在美国？在台湾？那些有特定民族或文化背景的人，常自以为是最智慧、最有哲学思想的；也许这样的人比别人有智慧，但是他们并不比在诸天之上的神更智慧。在召会生活里，我们不该耍甚么小聪明。不仅如此，在召会生活里，我们也不该作经学家或辩士。然而，有些地方带头的人会夸他们手下所训练的青年人是经学家和辩士。然而圣经问说，『经学家在那里？这世代的辩士在那里？』事实上，神已经使世上的智慧成为愚拙。
14Paul’sin tent i on in verse 19 was to refer in particular to the philosophical Greeks. It seems as if Paul was saying, “You Greeks think that you are wise and prudent. You do not realize that God will destroy the wisdom of the wise and set aside the understanding of the prudent. If you regard yourselves as wise, God will destroy your wisdom. If you consider yourselves prudent, God will set aside your prudence. It is dangerous to regard yourselves as wise or prudent, for you run the risk of being destroyed by God or of being set aside by Him.” In verse 20 Paul asks a number of questions: “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of the world?” Where are the wise today? Are they in Greece? In New Zealand? In America? In Taiwan? It is common for those with a certain national or cultural background to regard themselves as the most wise and philosophical of people. Perhaps such ones are wiser than others, but they are not wiser than God in the heavens. In the church life we should not practice any particular wisdom. Furthermore, in the church life we should not be scribes or disputers. However, the leading ones in certain places may pride themselves in thinking that the young people under their training are scribes and disputers. But the Bible asks, “Where is the scribe? Where is the disputer of this age?” God has in fact made foolish the wisdom of the world.
所传之事的愚拙
THE FOOLISHNESS OF THE PREACHING
15在二十一节保罗接著说，『既然照著神的智慧，世人凭自己的智慧，未曾认识神，神就乐意藉著所传之事的愚拙，拯救那些信的人。』这里的所传之事，和传扬不一样；不是指供应话语的方式，乃是指所传的信息。神乐意藉著所传之事（所传之信息）的愚拙，拯救那些信的人。在这节里，保罗说到信息的愚拙。在我的话语、著作里，我特意使用简单的发表。有人劝我不要这样作；他们说，用简单的发表不能吸引有学问的人。可是，我不想用动人的发表，那不是传扬基督或十字架。我们传扬基督和十字架时，该用简单的辞句和发表。我们不是那些传讲高超言论的人。因此，我们该效法约翰在他福音书中的榜样，他的写法非常简单。例如，约翰一章一节说，『太初有话，话与神同在，话就是神。』在四节约翰说，『生命在祂里面，这生命就是人的光。』在十四节他简单的告诉我们：『话成了肉体，支搭帐幕在我们中间。』
15In verse 21 Paul goes on to say, “For since, in the wisdom of God, the world through wisdom did not know God, God was pleased through the foolishness of the preaching to save those who believe.” Here the preaching differs from preaching. Preaching is the means to minister the word. The preaching here is the thing preached, that is, the message. God is pleased through the foolishness of the preaching, the message, the thing preached, to save those who believe. In this verse Paul refers to the foolishness of the message. In my speaking and writing I intentionally use simple expressions. Others have advised me against this practice saying that the use of simple expressions does not attract learned people. However, I do not want to use eloquent expressions. That is not to preach Christ or the cross. In the preaching of Christ and the cross, we should use simple terms and expressions. We are not those who preach the excellency of speculation. Thus, we should follow the example of John in his Gospel. His writing is very simple. For example, John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” In verse 4 John says, “In Him was life, and the life was the light of men.” In verse 14 he tells us simply, “The Word became flesh and tabernacled among us.”
16保罗向崇尚哲学的人传讲基督和十字架时，话语非常简单。按我们的意见，他该用他的知识，说出有哲学推想的高超言辞。但保罗特意避免这样作。他去哥林多传讲基督和十字架时，曾定了主意不知道甚么高超的发表。相反的，他使用简单、明瞭的发表，就是崇尚哲学的希利尼人所看为愚拙的发表。尽管如此，保罗说，神用所传之事的愚拙，拯救那些信的人。藉著简简单单传扬基督和十字架，人就相信、得救了。这使我们有把握，他们所信的不是我们高超的言论，乃是我们所传的基督和十字架。
16In preaching Christ and the cross to philosophical people Paul spoke in a simple way. According to our opinion, he should have exercised his knowledge to put forth excellent words of philosophical speculation. Paul, however, deliberately avoided this. When he went to Corinth to preach Christ and the cross, he chose not to know anything of excellent utterance. On the contrary, he used simple and brief expressions, expressions which may have been regarded as foolishness by philosophical Greeks. Nevertheless, Paul says that God uses the foolishness of the preaching to save those who believe. By the preaching of Christ and the cross in a simple way, people believe and are saved. As a result, we have the assurance that they believe not in our excellency of speech, but in Christ and the cross as preached by us
神迹与智慧
SIGNS AND WISDOM
17林前一章二十二节说，『犹太人是求神迹，希利尼人是寻求智慧。』神迹乃是神奇的表号，（太十二38～，）以证实所传讲的。宗教需要神迹，是犹太人一直求的。智慧与哲学有关，是希利尼人经常寻求的。在林前一章二十二节保罗题到两种人热心宗教的犹太人和崇尚哲学的希利尼人。热心宗教的人是要神迹、奇事，崇尚哲学的人是追求智慧。但是保罗传讲钉十字架的基督，他不在意智慧，也不在意神迹。主耶稣在十字架上的时候，犹太人讥诮祂说，『你这拆毁圣殿，三日内建造起来的，救你自己罢！你若是神的儿子，就从十字架上下来罢！』（太二七40。）祭司长、经学家并长老也说，『祂救了别人，不能救自己。祂是以色列的王，现在可以从十字架上下来，我们就信靠祂。』（42。）他们向主挑衅，要祂从十字架上下来，好证明祂是基督，是神的儿子。不过，主一直默默无声；祂没有采取甚么行动来救自己。没有神迹、智慧；只有软弱、愚拙。按照人的智慧，钉十字架实在是愚拙的。
17Verse 22 says, “Since Jews indeed ask for signs and Greeks seek wisdom.” A sign is a miraculous token (Matt. 12:38-39) to substantiate what is preached. Religion needs signs, and the Jews kept requiring 39 them. Wisdom pertains to philosophy and was constantly sought by the Greeks. In verse 22 Paul refers to two kinds of people— to religious Jews and philosophical Greeks. ─ The religious ones desire signs, miracles, and the philosophical ones pursue wisdom. But in preaching Christ crucified, Paul cared for neither wisdom nor signs. When the Lord Jesus was on the cross, the Jews mocked Him and said, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!” (Matt. 27:40). The chief priests, the scribes, and the elders said, “He saved others; himself he cannot save! He is king of Israel, let him come down now from the cross, and we will believe on him” (v. 42). They challenged the Lord to prove that He was the Christ, the Son of God, by delivering Himself from the cross. However, the Lord remained silent; He did not do anything to save Himself. Instead of a miracle and wisdom, there were weakness and foolishness. According to man’s wisdom, it would be utterly foolish to be crucified.
18哥林多人说『我是属保罗的』或『我是属矶法的』，乃是运用他们的智慧。他们跟随自己的哲学，却不跟随基督。但是保罗向他们传扬钉十字架的基督，对求神迹的犹太人为绊脚石，对寻求智慧的希利尼人为愚拙；但对那蒙召的，这位基督是神的智慧，神的能力。
18In saying, “I am of Paul,” or “I am of Cephas,” the Corinthians were exercising their wisdom. They were following their philosophy, not following Christ. But Paul preached to them Christ crucified, an offense to miracle-seeking Jews and wisdom-pursuing Greeks. But to those who are called, this Christ is God’s wisdom and God’s power.
传钉十字架的基督
preaching Christ crucified
19保罗不是告诉哥林多人：『我们传复活的基督，』这是很有意义的。使徒行传里传讲的中心乃是基督的复活。照使徒行传，这个传讲乃是见证钉十字架的耶稣基督已经复活了。但保罗在这封书信里，并不强调基督的复活。他反而强调要传钉十字架的基督。毫无疑问，犹太人和希利尼人都比较喜爱听复活的基督。对犹太人来说，这是一个大神迹。一个人从坟墓里起来，升到诸天之上，太神奇了！希利尼人可能认为论复活的话非常有哲理；他们寻求智慧，也许有兴趣想要知道死人怎么能又活过来。然而，保罗传的是钉十字架的基督，一位不作甚么来救自己的基督。保罗跟随这位钉十字架的基督，把祂传给哥林多人。所以，林前一章二十三节宣告：『我们却是传扬钉十字架的基督，对犹太人为绊脚石，对外邦人为愚拙。』保罗跟随钉十字架的基督，对犹太人为绊脚石，对希利尼人为愚拙。在二十四节保罗接著说，『但对那蒙召的，无论是犹太人、或希利尼人，基督总是神的能力，神的智慧。』那蒙召的指那些在永远里为神所拣选，（弗一4，）在时间里相信基督的人。（徒十三48。）对这些蒙召的人，使徒所传讲钉十字架的基督，乃是神的能力，神的智慧。智慧是为著计画、定意，能力是为著实现、完成所计画、定意的。在神的经纶里，基督是智慧也是能力。赞美主！对我们来说，今天钉十字架的基督是神的能力，也是神的智慧。在林前一章二十五节保罗下结论说，『因神的愚拙总比人智慧，神的软弱总比人强壮。』就连神的愚拙也比我们的智慧更智慧，祂的软弱也比我们的力量更强壮。
19It is significant that Paul did not tell the Corinthians, “We preach Christ resurrected.” The focus of the preaching in Acts is on the resurrection of Christ. According to the book of Acts, this preaching is a testimony that Jesus Christ, the One who was crucified, has been resurrected. But in this Epistle Paul does not emphasize Christ’s resurrection. Rather, he emphasizes the preaching of Christ crucified. No doubt, both the Jews and the Greeks would have preferred to hear of a resurrected Christ. For Jews, this would have been a great miracle. How miraculous for someone to rise out of the tomb and ascend into the heavens! The Greeks may have regarded a word about resurrection as very philosophical. In their quest for wisdom they may have been interested to learn how a dead person could become alive again. Nevertheless, Paul preached a crucified Christ, a Christ who did not do anything to save Himself. Paul followed this crucified Christ and preached Him to the Corinthians. Therefore, verse 23 declares, “But we preach Christ crucified, to Jews an offense, and to the nations foolishness.” It was offensive to Jews and foolishness to Greeks that Paul followed a crucified Christ. In verse 24 Paul goes on to say, “But to those who are called, both Jews and Greeks, Christ, God’s power and God’s wisdom.” Those who are called are the believers who were chosen by God in eternity (Eph. 1:4) and who believed in Christ in time (Acts 13:48). To these called ones, the crucified Christ preached by the apostles is God’s power and God’s wisdom. Wisdom is for planning, for purposing; power is for carrying out, for accomplishing, what is planned and purposed. In God’secon o my Christ is both. Praise the Lord that for us today the crucified Christ is the power of God and the wisdom of God! In verse 25 Paul concludes, “Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” Even God’s foolishness is wiser than our wisdom, and His weakness stronger than our strength