哥林多后书生命读经 · 第52篇

保罗为他使徒权柄的表白（三）

Paul’s Vindication of His Apostolic Authority (3)

1读经：哥林多后书十一章一至十五节。哥林多前书指明，哥林多人中间有许多难处。但保罗给哥林多人的头一封书信，把他们中间许多人带回归神。他们经历进一步与神和好，有些信徒也许甚至完全被带回到神里面。保罗虽然解决了许多问题，但还剩下一个问题需要对付，就是他的使徒权柄。一个地方召会最棘手的问题，莫过于对使徒，对那些将基督供应众召会的人有疑问。

1Scripture Reading: 2 Cor. 11:1-15 As the book of 1 Corinthians indicates, there were many problems among the Corinthians. But through Paul’s first Epistle to the Corinthians, many of them were brought back to the Lord. They experienced a further reconciliation to God. Some may have even been brought back to God in a full way. But although many problems had been solved, one problem still remained—the matter of Paul’s apostleship. The most subtle thing in a local church is having questions concerning the apostles, concerning those who minister Christ to the churches

2保罗把这一点留在最后，因为对付其他的问题是对付这件事的先决条件。如果圣徒们仍有许多问题，并且他们中间的情形尚未平静下来，保罗要说到他的使徒职分就不合时宜。他表白自己使徒权柄的时机，还没有成熟。但如今，既然大多数哥林多人已经平静下来，他们中间的难处也解决了，保罗就知道时机已经成熟，他可以来对付最后的问题，就是信徒针对他的使徒职分而有的难处。在任何一个地方召会里，最后的问题总是针对供职的人，针对使徒们。任何人为自己表白都很难，所以要保罗表白他使徒的权柄也很难。如果要他表白彼得的使徒权柄，就容易多了。为别人说话，总比直接为自己说话容易。在林后十至十三章，保罗一直在作一项艰巨的工作，就是表白他的使徒职分，好解决存在于哥林多召会中的最后一个问题。这个问题若不解决，哥林多召会仍然是有病的。任何与使徒出了问题的召会，都是不健康的。在哥林多的召会既与保罗这位供应者出了问题，这召会就是有病的。因此，哥林多后书末了四章，乃是专为解决这问题而写的。如果另有别人，就如提摩太或彼得，来为保罗表白，那会更美好。但没有人能代替保罗写出这几章的话。

2Paul kept this point until the last because the dealing with other matters was a condition necessary for dealing with this matter. If the saints still had many problems and if the situation among them had not been calmed down, it would not have been appropriate for Paul to speak about his apostleship. It would not have been the right time for him to vindicate his apostolic authority. However, since at least most of the Corinthians had become calm and the problems among them had been solved, Paul realized that the time was now right to deal with the last problem, the problem the believers had with respect to his apostleship. The last problem in any local church is always the problem with the ministering ones, with the apostles. Because it is difficult for anyone to vindicate himself, Paul found it difficult to vindicate his apostolic authority. If he had been vindicating the apostolic authority of Peter, the matter would have been much easier. It is always easier to speak on behalf of someone else than it is to speak directly concerning ourselves. In chapters ten through thirteen Paul is performing the difficult task of vindicating his apostleship and thereby solving the last problem that existed in the church in Corinth. If this problem were not solved, the church in Corinth would still be sick. Any church that has a problem concerning the apostles is unhealthy. Because the church in Corinth had a problem with Paul, the ministering one, that church was sick. Therefore, the last four chapters of 2 Corinthians were written for the purpose of solving this problem. It would have been much better if someone else, such as Timothy or Peter, could have done this for Paul. However, no one could replace Paul in writing these chapters.

受犹太教教训的影响

INFLUENCED BY JUDAISTIC TEACHINGS

3在十至十三章，保罗事实上是在对付热中犹太教的人所引起的问题。这意思是说，他在这里是在对付热中犹太教的人本身，他们是很严重的问题。在对付热中犹太教的人时，保罗首先在十章说，使徒们争战的兵器，本不是属肉体的，乃是在神面前有能力，可以攻倒坚固的营垒。保罗在十章别处接著说，他始终留在他的界限内，而热中犹太教的人却越过了他们的界限。

3In chapters ten through thirteen Paul is actually dealing with the problem caused by the Judaizers. This means that here he is dealing with the Judaizers themselves, who were a serious problem. In dealing with the Judaizers, Paul first says in chapter ten that the weapons of the apostles’ warfare are not fleshly, but powerful to God to the overthrow of strongholds. Elsewhere in chapter ten Paul goes on to say that whereas he remained within his limit, the Judaizers went beyond their limit

4保罗在十章首先向哥林多人指明，他们受了犹太教教训的灌输，至少受了其影响。根据保罗在十章五节的话，这些教训乃是理论和各样阻挡人认识神而立起的高寨。这样悖逆的思想已经注入哥林多人里面，使他们悖逆不顺。所以需要有属灵的争战，把高傲理论的营垒拆毁，又将各样的思想掳来，使其顺从基督。这个悖逆的根源乃是热中犹太教的人。他们显然是越过了本分。神照著祂主宰的权柄，并没有把亚该亚这个地界量给热中犹太教者。事实上，神根本没有量给他们甚么。但是他们却过度伸展自己，凭己意外出，结果干扰了使徒的属区。保罗为自己表白，而责难热中犹太教的人时，他知道在信中公开说到他们并不合式。这就是许多基督徒不容易明白十章的原因。我年轻时一再读这一章，却不明白保罗在说甚么。那时我不知道这一章的背景。有一天，我知道了历史和当时的背景，我就能体会保罗的感觉，摸著他在这一章里的灵；然后我开始领会林后十章，就如以上所解释的。现在我们能看见，保罗写这一章是为了对付热中犹太教的人，他们挑起哥林多信徒中间的背叛。林后十章四至六节的话，不是指不信的人，乃是指哥林多的信徒说的。

4In chapter ten Paul first indicates to the Corinthians that they had been indoctrinated, that at least they had been influenced by Judaistic teachings. According to Paul’sword in 10:5, those teachings were reasonings and high things rising up against the knowledge of God. Such rebellious thoughts had been injected into the Corinthians and had caused them to be rebellious. Therefore, there was the need of spiritual warfare to tear down the strongholds of the high reasonings and to make every thought captive unto the obedience of Christ. The source of this rebellion was the Judaizers. The Judaizers had clearly overstepped themselves. God, according to His sovereignty, had not apportioned the territory of Achaia to the Judaizers. Actually, God had apportioned nothing to them. Nevertheless, overstretching themselves, they went out on their own and as a result interfered with the apostle’s jurisdiction. In vindicating himself against the Judaizers, Paul realized that it was not becoming to mention them openly in writing. This is the reason many Christians have a difficult time understanding chapter ten. When I was young, I read this chapter again and again without understanding what Paul was talking about. At that time, I had no idea of the background of this chapter. One day I came to know the history and the background, and this enabled me to know Paul’s feeling and touch his spirit in this chapter. Then I began to understand 2 Corinthians 10 in the way explained above. Now we can see that Paul wrote this chapter in order to deal with the Judaizers, who had stirred up rebellion among the believers at Corinth. Verses 4 through 6 of 2 Corinthians 10 do not refer to unbelievers, but refer to the believers at Corinth

5使徒们是在神的度量之内并照著神的尺度，出外传扬福音并教导真理。他们的行动确实是出于神的。但热中犹太教的人却越分，侵犯了使徒们的属区。这样的越分总是带来背叛。这就是在哥林多信徒里面有了悖逆思想的原因，保罗只好出来争战，抵挡高傲的思想和悖逆的理论。保罗在十章争战的对象，就是这些悖逆的思想。我们在这一章中看见悖逆，也看见超出适当量度的事。

5The apostles went out to preach the gospel and to teach the truth within God’s measure and according to His rule. Their activity truly was of God. Then the Judaizers overstepped themselves and violated the apostles’ jurisdiction. That kind of overstepping always brings in rebellion. This was the cause of the rebellion within the believers at Corinth, and made it necessary for Paul to fight against the high thoughts and rebellious reasonings. In chapter ten Paul is actually engaging in warfare against this kind of rebellion. In this chapter we see rebellion and also the overstepping of the proper measure.

一些厉害的话

SOME STRONG WORDS

6保罗在十章中说了很重的话，但他在十一章所说的话更厉害。他在十一章十三至十五节论到热中犹太教的人说，『那等人是假使徒，是诡诈的工人，装作基督的使徒。这并不希奇，因为撒但自己也装作光的使者。所以他的差役若也装作义的差役，并不算大事，他们的结局，必然照著他们所作的。』十三节的『装成』或作『扮成』。假使徒是诡诈的，扮成真使徒的模样。真使徒在各面都是真实的。十四节指明，撒但是假使徒的源头；他们跟著撒但欺骗、阻挠神的经纶。神是光，祂的使者也属于光。反之，撒但是黑暗，凡跟从他的也在黑暗里。光对黑暗没有交通。（六14。）十一章十五节中『义的差役』乃是真使徒，带著义的职事。（三9。）凡撒但差役所行的，全是不义的。义和不法没有合伙。（六14。）

6Although Paul is strong in chapter ten, he is even stronger in chapter eleven. In 11:13-15 he says concerning the Judaizers, “For such are false apostles, deceitful workers, transfiguring themselves into apostles of Christ. And no wonder, for Satan himself transfigures himself into an angel of light. Therefore it is no great thing if also his ministers transfigure themselves as ministers of righteousness; whose end shall be according to their works.” The Greek word rendered “transfiguring” in verse 13 also means fashioning. The false apostles, being deceitful, fashioned themselves into the appearance of the real apostles, who are true in every way. Verse 14 indicates that Satan is the source of the false apostles. They follow him in his deceitfulness to frustrate God’secon o my. God is light, and His angels are of light. On the contrary, Satan is darkness, and all his followers are in darkness. There is no fellowship between light and darkness (6:14). The ministers of righteousness in verse 15 are the true apostles, those who carry out the ministry of righteousness (3:9). Whatever the ministers of Satan do is altogether unrighteous. Righteousness has no partnership with lawlessness (6:14

7在十一章五节，保罗称那些热中犹太教的人为超级的使徒。他说，『但我认为，自己一点没有赶不上那些超级的使徒。』超级的使徒，即超等的使徒，讽刺的指越过了使徒真实性程度的假使徒，如十三节和十二章十一节所说的。这些人是热中犹太教的人，他们到哥林多，在不同的福音上，用不同的灵，传另一位耶稣。（十一4。）哥林多人以为热中犹太教的人是一班了不起的人，作了一些了不起的工作帮助哥林多人。事实上，热中犹太教的人是在作撒但所作的工。他们把自己装作义的差役，扮成基督使徒的模样。所以，保罗用四种名称形容他们，称他们为假使徒、诡诈的工人、超级的使徒和撒但的差役。

7In 11:5 Paul refers to the Judaizers as super-apostles: “For I account that I am inferior in nothing to the super - apostles.” By using the term super - apostles, that is, apostles in surpassing degree, Paul is referring ironically to the false apostles, as mentioned in verse 13 and 12:11. These false apostles surpass the degree of the genuineness of the apostles. These are the Judaizers who came to Corinth to preach another Jesus with a different spirit and a different gospel (v. 4). The Corinthians thought that the Judaizers were wonderful and that they did an excellent work in helping the Corinthians. Actually, the Judaizers did exactly the same work as Satan. They transfigured themselves as ministers of righteousness, into apostles of Christ. Therefore, Paul uses four terms to describe them: false apostles, deceitful workers, super-apostles, and ministers of Satan.

8保罗在四节的话，也是指热中犹太教的人说的。他说，『假若有人来，传另一位耶稣，不是我们所传过的，或者你们接受了一个不同的灵，不是你们所接受过的，或者接受了一个不同的福音，不是你们所接受过的，你们还好好的容忍他。』这里的另一位耶稣，指另一人；不同的灵，指不同性质的灵；不同的福

8Paul also refers to the Judaizers in verse 4: “For if indeed he who comes preaches another Jesus, whom we did not preach, or you receive a different spirit, which you did not receive, or a different gospel, which you did not accept, you bear well with him.” Another Jesus means another person; a different spirit means a spirit of a different nature; and a different gospel means a gospel of a different kind

9音，指不同种类的福音。这些热中犹太教的人，用了许多与使徒们所用同样的辞，如耶稣、灵、福音。他们自称是基督的使徒，传讲耶稣，供应给人某一种灵。不仅如此，他们宣称自己所传的也是福音。然而，他们所有的，乃是另一位耶稣、不同的灵、不同的福音。

9The Judaizers used many of the same terms the apostles used: Jesus, spirit, and gospel. Claiming that they were apostles of Christ, they preached Jesus and ministered a certain kind of spirit. Furthermore, they claimed that what they taught was the gospel. However, they had another Jesus, a different spirit, and a different gospel

10毫无疑问，这些热中犹太教的人很有口才，很能吸引人。他们懂得许多旧约圣经的知识，也知道新约的福音。但保罗却大胆的称他们为假使徒、诡诈的工人、撒但的差役，甚至给他们一个绰号：『超级的使徒。』

10No doubt, these Judaizers were eloquent and very appealing. They had much knowledge of the Old Testament, and they also knew the New Testament gospel. But in speaking of them Paul was bold, calling them false apostles, deceitful workers, ministers of Satan. He even gave them the nickname “super-apostles

11保罗在四节告诉哥林多人，他们还好好的容忍这些热中犹太教的人。这节里的『好好的』，或，漂亮的，高明的。这里是讽刺语。在一节，使徒表达他的愿望，要原本容忍他的哥林多信徒，更多容忍他。在本节，使徒指出他们漂亮的容忍假使徒。保罗的想法是：『你们既然这么好、这么漂亮、这么高明的容忍假使徒，就请你们更多容忍我。』

11In verse 4 Paul tells the Corinthians that they were bearing well with the Judaizers. The Greek word for “well” also means beautifully, ideally. It is used here ironically. In verse 1 the apostle expresses his desire that the Corinthian believers, who were bearing with him, would bear more with him. Now in this verse he refers them to their bearing beautifully with the false apostles. Paul’side a is this: “Since you bear with the false apostles so well, so beautifully, so ideally, please bear more with me.” This is why he uses the word “for” at the beginning of this verse

今天热中犹太教的人

TODAY’S JUDAIZERS

12你以为我们今天所面临的情形，与保罗所面临的不同么？我们的情形很相像。原则上，今天也有热中犹太教的人，正如使徒的时候一样。我年轻的时候，以为使徒时代必定好得无比。后来我才晓得，按原则说，当时的情形与今天的情形是一样的。我们若看见这一点，就不会在遭到反对时失望。有些人为著主的恢复赞美主，但他们一想到反对，就很受搅扰。我鼓励你们不要受搅扰，因为我们今天面对的情形，在原则上，与保罗在使徒时代所面对的一样。

12Do you think that the situation we face today is different from that faced by Paul? Our situation is quite similar. In principle, there are Judaizers today, just as there were at the apostles’ time. When I was young, I thought that the apostolic age must have been excellent, marvelous, and wonderful. Eventually I learned that the situation at that time was the same in principle as the situation today. If we understand this, we shall not be disappointed when we encounter opposition. Some praise the Lord for the recovery. However, when they consider the opposition, they may be deeply bothered. I would encourage you not to be bothered, for the situation we face today is the same in principle as the one faced by Paul during the apostolic age.

13为要征服背叛的思想而争战保罗在林后十一章，必须对付一个他亲手建立之召会中的情形。有一班假使徒、诡诈的工人、撒但的差役，访问哥林多召会，激起哥林多人反对保罗和他的教训。虽然保罗最先到哥林多，并且藉著他的传讲，带领许多哥林多人归主，但哥林多的信徒却仍然接受了假使徒。

13FIGHTING TO SUBDUE REBELLIOUS THOUGHTS In chapter eleven of 2 Corinthians, Paul had to deal with the situation in a church that had been directly raised up by him. Certain false apostles, deceitful workers, ministers of Satan, visited the church in Corinth and stirred up rebellion against Paul and his teaching. Even though Paul had come to Corinth first and had brought many Corinthians to the Lord through his preaching, the Corinthian believers still accepted the false apostles

14行传十六章记载保罗如何来到马其顿。他在小亚细亚传道，那是神量给他的地界。到了某一个时候，保罗深处觉得，他也该到别处传道。然而，他不知道何去何从。他也许考虑他该留在亚洲，而不该去欧洲。后来，他在梦中看见一个马其顿人对他说，『请你过到马其顿来帮助我们。』（9。）保罗思考那个梦，断定神呼召他去欧洲传道。所以他就去腓立比、帖撒罗尼迦、雅典、哥林多传福音。因著这次传讲，在哥林多兴起了召会。以后热中犹太教的人来了，造成了麻烦。令人难以相信的是，哥林多的圣徒竟然接受热中犹太教者的教训。但这是个事实，至少有一些哥林多人接受了他们的教训而被挑动，或受了他们的影响。那些教训使一些人怀疑保罗的使徒职分，而反对保罗和他的职事。我们已经看见，保罗帮助哥林多人解决了许多问题。但哥林多信徒和使徒保罗之间的关系这个问题，尚待解决。当然，并不是所有的哥林多人都与保罗有难处，只有一部分的信徒有难处。但即使如此，也需要保罗用四章的篇幅对付这个问题。

14Acts 16 records how Paul came to Macedonia. He was preaching in Asia Minor, in a region God had measured out to him. At a certain time, Paul felt deep within that he should continue his preaching elsewhere. However, he did not know what to do or where to go. He may have thought that he should not go into Europe, but should remain in Asia. Then he had a dream of a Macedonian saying, “Come over into Macedonia, and help us” (Acts 16:9). After considering that dream, Paul concluded that God was calling him to minister in Europe. Thus, he preached the gospel in Philippi, Thessalonica, Athens, and Corinth. As a result of this preaching, a church was raised up in Corinth. Sometime afterward, the Judaizers came to Corinth and caused trouble. It is hard to believe that the saints at Corinth would accept the teaching of the Judaizers. Nevertheless, it is a fact that at least a number of the Corinthians accepted these teachings and were either stirred up or at least influenced by them. Those teachings caused some to doubt Paul’s apostleship and to oppose him and his ministry. We have seen that Paul had helped the Corinthians to solve a number of problems. But the problem concerning the relationship between the believers at Corinth and the Apostle Paul still needed to be solved. Of course, not all the Corinthians had a problem with Paul. Only some of them had a problem. But even this made it necessary for Paul to devote four chapters to dealing with this problem

15我们看见保罗在林后十章中所说的话很厉害，到了十一章，他说到假使徒、诡诈的工人、撒但的差役、超级的使徒时，他的话就更厉害了。假如你是哥林多的信徒，接受了热中犹太教者的教训，你会接受保罗论到假使徒的话么？这是不太可能的。因此保罗要争战，好征服哥林多信徒中间背叛的思想。

15We have seen that Paul is strong in chapter ten and even stronger in chapter eleven, where he speaks of false apostles, deceitful workers, ministers of Satan, and super-apostles. If you were a believer at Corinth who had accepted the teaching of the Judaizers, would you have taken Paul’sword concerning false apostles? It is not very likely. This was the reason Paul was fighting to subdue the rebellious thoughts among the Corinthians

16保罗争战的方法现在我们要来看保罗与犹太教教训争战的方法。保罗在十一章一节说，『我愿你们容忍我一点愚妄，其实你们确是容忍我的。』保罗用『愚妄』

16PAUL’SWAY OF FIGHTING Let us now go on to see Paul’sway of fighting the battle against Judaistic teachings. In 11:1 he says, “I would that you bear with me in a little foolishness; but indeed, you do bear with me.” The use of the word

17一辞，讽刺的指使徒被迫自我表白并夸口。这里保罗似乎在告诉哥林多人说，『请你们容忍我一点愚妄。先前我一直很有智慧，现在我要说愚妄的话。只是我开口以前，我求你们容忍我一点愚妄。我不会没有分寸的夸口或说愚妄的话，我所要说的都是有限度的。』

17foolishness” is an ironic reference to the apostle’s enforced self-vindication and boasting. Here Paul seems to be telling the Corinthians, “Please bear with me in a little foolishness. In all the foregoing, I have been wise. Now I intend to speak in a foolish way. Before I do this, I ask that you bear with me in a little foolishness. I shall not boast or speak foolishly without measure. There will be a limit to what I intend to say

18保罗在二节继续说，『我以神的妒忌，妒忌你们，因为我曾把你们许配一个丈夫，要将一个贞洁的童女献给基督。』这里的『妒忌』，如同丈夫为他的妻子所起的妒忌。『童女』就是作新郎的新妇，（约三29，）羔羊的妻。（启十九7。）林后十一章二节的话一出来，撒但就被击败，所有的热中犹太教的人也全被驳倒。不论是保罗的时代或我们这时代，热中犹太教的人从来没有供应甚么给我们，使我们宝爱主耶稣这宝贝、宝贵的一位。相反的，热中犹太教的人所作的，总是激起我们宗教的热心。今天的热中犹太教者可能会这样说：『这种教训是异端，破坏我们的宗教。牠与我们从祖宗所承继的传统相背。』历世纪以来，热中犹太教者尽力要保卫他们的宗教，持守他们传统的道理。那些去到哥林多的热中犹太教者可能会说，『不错，我们该相信耶稣基督。但我们怎能放弃神藉著摩西所赐的律法？保罗这个人传异端，废掉律法，反对割礼。这等于要结束我们的宗教。神赐下律法难道错了？摩西、约书亚、撒母耳、大卫、以利亚、和其他的申言者，全都错了么？只有保罗才对么？保罗到你们这里来，自称为使徒，他是该被定罪的。』这就是保罗时代的热中犹太教者说话的方式，这也是他们今天谈论的方式。反对主恢复的人通常会这么说：『难道别人都错了，只有你们是对的？只有你们的教训才是对的教训么？我们要起来反对地方召会，打败牠。这种东西必须消灭！』

18In verse 2 Paul continues, “For I am jealous over you with a jealousy of God; for I betrothed you to one husband, to present a pure virgin to Christ.” This jealousy can be compared to the jealousy of a husband over his wife. The word “virgin” in this verse means to be the bride for the Bridegroom (John 3:29), the wife of the Lamb (Rev. 19:7). By the sounding out of the word recorded in verse 2, Satan is defeated, and all the Judaizers are put down. Whether in Paul’s time or in ours, the Judaizers never minister anything to us that causes us to treasure the Lord Jesus as the One who is dear and precious. On the contrary, what is ministered by the Judaizers stirs up our zeal for religion. The Judaizers today may say something like this, “This teaching is heretical and destroys our religion. It is contrary to the tradition we inherited from our fathers.” The Judaizers throughout the generations and the centuries have sought to protect their religion and to hold on to traditional doctrine. The Judaizers who came to Corinth may have said, “Yes, we should believe in Jesus Christ. But how can we forsake the law given through Moses by God? This man Paul is heretical. He has destroyed the law, and he is against circumcision. This means the end of our religion. Was God wrong in giving the law? Were Moses, Joshua, Samuel, David, Elijah, and all the other prophets wrong? Is Paul the only one who is right? Paul, who came to you as an apostle, must be condemned.” This is the way the Judaizers spoke in Paul’s time, and this is the way they talk today. Those who oppose the Lord’s recovery often say something like this: “Do you think that everyone and everything is wrong except you? Are your teachings the only teachings that are correct? We shall rise up against the local church and defeat it. This thing must be terminated.”

挑旺人爱主耶稣

STIRRED TO LOVE THE LORD JESUS

19保罗很有智慧，他没有与热中犹太教的人在道理上争论。反之，他告诉哥林多人，他是以神的妒忌，妒忌他们。他接著说，他曾把他们许配一个丈夫，要将一个贞洁的童女献给基督。这种说法太好了！保罗在二节的话很摸著人，深深摸著我们的心，挑旺我们对主耶稣的爱。生命读经的信息，也常常这样摸著我们的心。只要读几页，你里面就会激起对主耶稣柔细的感觉，新鲜的觉得主耶稣是何等的宝贝、宝贵。然而，有时你那讲神学、讲道理的心思受到搅扰，对三一神、对基督是那灵，满了疑问。你可能想要知道形态论。你甚至怀疑主恢复里的职事是否可以信靠。但是你读了一段生命读经信息之后，你里面就重新觉得，主耶稣像新郎一样那么可爱、宝贵。你自然而然的会说，『哦，主耶稣，亲爱的新郎，我爱你。主，为著你的话，为著你的职事，为著你的恢复，我感谢你。』但过了不久，你又想到公会的问题而问说，『难道公会全错了么？一个城市真的只该有一个召会么？那别的基督徒该怎么办？』热中犹太教的人只会挑起问题，但真正的职事却会挑旺我们对我们的新郎主耶稣的爱。

19Because Paul was wise, he did not argue with the Judaizers concerning doctrine. Instead, he told the Corinthians that he was jealous over them with a jealousy of God. He went on to say that he had betrothed them to one husband in order to present a pure virgin to Christ. What a wonderful way of speaking! Paul’sword in verse 2 is very touching. It touches our heart in a deep way and stirs up our love for the Lord Jesus. Very often the life-study messages touch our hearts in the same way. After reading a few pages of a message, the tender feeling within you for the Lord Jesus is stirred up, and you realize afresh how dear and precious He is. However, sometimes your theological and doctrinal mind may be troubled and raise questions about the Trinity or about Christ being the Spirit. You may wonder about modalism. You may question whether the ministry in the Lord’s recovery is trustworthy. But after reading a portion of a life-study message, you once again begin to feel that as the Bridegroom the Lord Jesus is lovely and precious. Spontaneously you say, “O Lord Jesus, dear Bridegroom, I love You. Lord, thank You for Your word, for Your ministry, and for Your recovery.” But after a while you may begin to wonder about the denominations and ask, “Are all the denominations wrong? Is it really true that there should only be one church in one city? What, then, about all the other Christians?” The Judaizers stir up questions, but the genuine ministry stirs up our love for the Lord Jesus as our Bridegroom

20今天的热中犹太教者尽力要离间信徒，使他们不单一的爱主耶稣。但我们应当从摩西的律法、旧约的众申言者转开，而专注于主。我们必须从十一章二节看见，我们已经许配给一个丈夫，好叫我们如同贞洁的童女献给基督。因此，我们该说，『我们亲爱的主耶稣是我们独一的丈夫，我是祂的童女的一部分。我不管甚么道理或神学，我只在意那供应基督给我的职事。主是我所爱，令人愉悦、宝贝的一位。』

20Today’s Judaizers seek to shake the believers away from simply loving the Lord Jesus. Nevertheless, we should turn from the Mosaic law and from the prophets and focus our attention on the Lord. We need to see from 11:2 that we have been betrothed to one husband in order to be presented as a pure virgin to Christ. Therefore, we should say, “Our dear Lord Jesus is our unique Husband, and I am part of His virgin. I don’t care for doctrine or theology. I care only for the ministry that ministers Christ to me. He is the pleasant and dear One whom I love.”

21我在本篇信息的负担，就是要把保罗在二节的话，深深的种在圣徒里面：『我曾把你们许配一个丈夫，要将一个贞洁的童女献给基督。』我们看见，关于热中犹太教的人─假使徒，保罗在十一章有许多厉害的话要说。但在说这些话之前，他题醒哥林多信徒，他曾把他们许配一个丈夫，他不是将他们当作神学生献上，乃是将他们如同贞洁的童女献给基督。向著基督的单纯和纯洁

21My burden in this message is to plant deeply into the saints Paul’sword in verse 2: “I betrothed you to one husband, to present a pure virgin to Christ.” We have seen that in chapter eleven Paul has some strong things to say concerning the Judaizers, the false apostles. But before he utters such words, he reminds the believers at Corinth that he has engaged them to one Husband, not to present them as students of theology, but to present them as a pure virgin to Christ. SINGLENESS AND PURITY TOWARD CHRIST

22保罗在三节接著说，『我只怕你们的心思或被败坏，失去那向著基督的单纯和纯洁。』这里的单纯，或作单一。指信徒对基督一心忠诚，一意忠信。保罗所关切的，是哥林多人的思想被败坏。他们原是献给基督的贞洁童女，但他们就像夏娃被蛇诱骗，以致他们的心思被败坏，失去那向著基督的单纯和纯洁。事实上，有一些哥林多人已经这样被败坏了。因此，这里保罗似乎说，『亲爱的哥林多人哪，我所关切的是你们要持守那向著基督的单纯和纯洁。忘掉犹太教的教训和宗教，单纯的向著基督罢！基督是你们亲爱的新郎，你们要单单的爱祂。』主的恢复的目标不是要恢复道理或神学，乃是要恢复基督自己作我们所爱的独一丈夫。我们只该属于基督。只要我们能像贞洁的童女献给这位丈夫，爱祂、珍赏祂并归属祂，我们就蒙保守。这会保守、圣别、浸透并变化我们。我们将会看见，哥林多后书末了的四章，并没有甚么道理或神学。我们在这里所看到的，乃是一个可爱的人位，就是独一、宇宙的丈夫。我们都已经如同贞洁的童女献给基督。我们都是为著祂的，都该为祂所吸引，爱祂、珍赏祂、并宝贝祂。这会使我们蒙保守，帮助我们被圣别、被变化。主的恢复不是在于神学、传统、宗教或作法，乃是在于一个活的人位，就是我们的新郎主耶稣基督。祂吸引了我们，我们也像贞洁的童女献给了祂。如今我们只该单单的为著祂、爱祂，不让任何人在我们心中顶替祂。不仅如此，我们对祂的爱必须纯洁，我们的心思必须单纯；我们的全人也必须专注于祂。这会保守、圣别、浸透并变化我们。赞美主，这就是祂的恢复！

22In verse 3 Paul goes on to say, “But I fear lest somehow, as the serpent deceived Eve by his craftiness, your thoughts should be corrupted from the singleness and the purity which is toward Christ.” The Greek word rendered “singleness” can also be translated simplicity. It refers here to the believers’ single-hearted loyalty, single - minded faithfulness, toward Christ. Paul’s concern was that the thoughts of the believers at Corinth would be corrupted. They were a pure virgin to Christ, but as the serpent deceived Eve, so their thoughts might be corrupted from the singleness and purity toward Christ. In fact, some of the Corinthians had already been corrupted in this way. Thus, here Paul seems to be saying, “Dear Corinthians, my concern is that you would keep your singleness and purity toward Christ. You should forget about Judaistic teachings and religion and be single toward Christ. Christ is your dear Bridegroom, and you simply need to love Him.” It is not the goal of the Lord’s recovery to recover doctrine or theology. It is to recover Christ Himself as the unique Husband for us to love. We should belong only to Him. As long as we have been brought as a pure virgin to this Husband and love Him, appreciate Him, and belong to Him, we shall be preserved. This will keep us, sanctify us saturate us, and transform us. As we shall see, in the last four chapters of this Epistle, there is nothing doctrinal or theological. What we have here is a lovely Person, the unique, universal Husband. We all have been presented as a pure virgin to Him. We are for Him, and we should be attracted to Him, loving Him, appreciating Him, and treasuring Him. This will preserve us and help us to be sanctified and transformed. The Lord’s recovery is not a matter of theology, tradition, religion, or practices. Rather, it is a matter of a living Person, the Lord Jesus Christ as our Bridegroom. He has attracted us, and we have been presented as a pure virgin to Him. Now we should care only for Him, love Him, and allow no one to replace Him in our hearts. Furthermore, our love for Him should be pure, our mind should be single, and our entire being should be focused on Him. This will preserve, sanctify, saturate, and transform us. Praise the Lord, this is His recovery!