First, we discussed women’s head coverings and a controversial issue: how they should be worn. Second, we addressed how the Corinthian church gathered at that time. Third, we discussed the Communion, which the Lord Jesus Himself instituted; the bread and cup are for the remembrance of the Lord, not for union with Him, and we referenced a previous article. Fourth, in the first part of a series on spiritual gifts, we saw that we should speak up when necessary and discussed words of wisdom, words of knowledge, and the discernment of spirits. Fifth, we spoke of God’s church as one body drinking from one Holy Spirit. Finally, in the second part of the series on spiritual gifts, we discussed order and briefly mentioned other Scripture passages regarding spiritual gifts.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (8/30/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. On women covering their heads and how they should do so

“Be imitators (G3402, follower, noun) of me, just as I also am of Christ. 

Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. Every man who has something on his head while praying or prophesying disgraces his head. But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; for indeed man was not created for the woman’s sake, but woman for the man’s sake. Therefore the woman ought to have a symbol of authority on her head, because of the angels. However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. But if one is inclined to be contentious, we have no other practice, nor have the churches of God.”(1 Corinthians 11:1-16)

        We have discussed before that Paul wanted believers to follow him just as he followed the Lord Jesus, not to engage in personal worship of him. He then commended them, primarily because they held fast to what he had passed on to them and because they remembered him in everything.

        One of his teachings is, “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.”(1 Corinthians 11:3) He also says this in another passage: “For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.”(Ephesians 5:23) Since He is the head of the whole church, He is certainly the head of each individual.

        During the time of the Incarnation, God was indeed the head of Christ, for “But He answered and said, “I was sent only to the lost sheep of the house of Israel.””(Matthew 15:24) The Scripture further states, “So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you.””(John 20:21) Since it was God who sent Him during this period, it is evident that God was the Head. But we must understand that at all other times, Jesus Christ is one of the three Persons of the Trinity.

        “Every man who has something on his head while praying or prophesying disgraces his head. But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.”(1 Corinthians 11:4-6) This is also consistently stated in Scripture: “Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering.”(1 Corinthians 11:13-15) Women should indeed cover their heads when praying or prophesying. But this passage tells us that God has already provided for this—long hair serves as a covering for women, so there is no need for an additional physical sign of head covering. It is very clear that women should have long hair, while men should not. If we do not follow the Bible’s teaching, the distinction between men and women will be blurred.

        Christians believe that both the Old and New Testaments are inspired by God and “do not compromise the Word of God”; therefore, this passage refers to being spiritually covered, not—as some people think—that women need an additional physical sign of covering. If there were an additional physical sign of covering, it would serve no purpose other than to boast about one’s own piety. Such people truly need to know, “so that, just as it is written, “Let him who boasts, boast in the Lord.””(1 Corinthians 1:31) Do not boast oneself. Indeed, “…if one is inclined to be contentious, we have no other practice, nor have the churches of God.”(1 Corinthians 11:16) 

        Prior to this, he explained the reason why women should cover their heads and clearly stated, “…the woman is the glory of man.”(1 Corinthians 11:7) This is true, but there is a proper order, for “For man does not originate from woman, but woman from man; for indeed man was not created for the woman’s sake, but woman for the man’s sake. Therefore the woman ought to have a symbol of authority on her head, because of the angels.”(1 Corinthians 11:8-10) Understand that “However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.”(1 Corinthians 11:11-12) God has ordained this according to His absolute sovereignty.

2. How the church in Corinth met at that time

“But in giving this instruction, I do not praise you, because you come together not for the better but for the worse. For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. For there must also be factions among you, so that those who are approved may become evident among you. Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk. What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.”(1 Corinthians 11:17-22)

        He clearly stated how the Corinthian church was gathering at that time: “…you come together not for the better but for the worse.”(1 Corinthians 11:17) During their gatherings, they divided themselves into groups and factions, with the aim of highlighting those who were more experienced. This was following people, which is wrong; instead, they were to “…be imitators (G3402, follower) of God, as beloved children.”(Ephesians 5:1)

        He also clearly states in the passage, “Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk.”(1 Corinthians 11:20-21) Finally, he uses a series of questions to explain why he does not commend their way of eating together.

3. Lord Jesus Himself instituted the Communion in Lord’s Supper as a memorial of the Lord

“For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. 

Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep. But if we judged ourselves rightly, we would not be judged. But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. 

So then, my brethren, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.”(1 Corinthians 11:23-34)

        The institution of the Communion in the Lord’s Supper mentioned here was established by the Lord Himself for the purpose of commemorating Him, not—as some believe—for the purpose of union with Him. What is stated here is essentially consistent with what is recorded in Luke 22:14-20. We previously discussed these points in “3. The ceremony of setting up bread and cups at the Passover feast” of “1081 Discussion of Judas’ betrayal and the ceremony of bread and cups – Jesus (33),” so we will not elaborate further here; please refer to that article.

        It is also explicitly stated here: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.”(1 Corinthians 11:26). It speaks of partaking of the Lord’s bread and drinking from the Lord’s cup in a worthy manner. The principle is to first examine oneself; if one does not discern that it is the Lord’s body, one eats and drinks one’s own judgment, which leads to: “…many among you are weak and sick, and a number sleep.”(1 Corinthians 11:30) But know this: “…when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.”(1 Corinthians 11:32) When “…you come together to eat, wait for one another. If anyone is hungry, let him eat at home, …”(1 Corinthians 11:33-34) These are the rules for eating during the gathering.

4.  The first part of a series on spiritual gifts

“Now concerning spiritual gifts, brethren, I do not want you to be unaware. You know that when you were pagans, you were led astray to the mute idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God says, “Jesus is accursed”; and no one can say, “Jesus is Lord,” except by the Holy Spirit. 

Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons. But to each one is given the manifestation of the Spirit for the common good. For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; to another faith by the same Spirit, and to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually just as He wills.”(1 Corinthians 12:1-11)

        This is the first mention of spiritual gifts, but we cannot say that a person is spiritual simply because they have spiritual gifts, for we do not know how God works; He has absolute sovereignty. We know the Bible clearly states that the church in Corinth possessed spiritual gifts when Paul wrote his first letter, for the Scripture says, “I thank my God always concerning you for the grace of God which was given you in Christ Jesus, that in everything you were enriched in Him, in all speech and all knowledge.”(1 Corinthians 1:4-5) Yet they were still carnal, as can be seen from this passage: “…you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?”(1 Corinthians 3:3) Paul reminded them of this in his earlier letter, and they later repented, as is clearly stated in the latter letter: “For though I caused you sorrow by my letter, I do not regret it; though I did regret it⁠—for I see that that letter caused you sorrow, though only for a while⁠— I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us.”(2 Corinthians 7:8-9) Therefore, Paul was right to write his first letter, and so are we; when we need to speak, we must speak.

        The passage then goes on to describe their past condition and their present state, in which they are moved by the Holy Spirit. The latter is expressed as follows: “…no one speaking by the Spirit of God says, “Jesus is accursed”; and no one can say, “Jesus is Lord,” except by the Holy Spirit.”(1 Corinthians 12:3) It then goes on to say, “Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons.”(1 Corinthians 12:4-6) It particularly emphasizes that there is one. Indeed, “But to each one is given the manifestation of the Spirit for the common good.”(1 Corinthians 12:7) He then lists some spiritual gifts; we have not discussed all those explicitly mentioned, but have only touched on some that might not be immediately obvious.

        First, he speaks of words of wisdom. One example is found in this passage: “But beware of men, for they will hand you over to the courts and scourge you in their synagogues; and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. For it is not you who speak, but it is the Spirit of your Father who speaks in you.”(Matthew 10:17-20) These are words of wisdom spoken by the Holy Spirit.

        Then there are the words of knowledge. One example is what we have repeatedly emphasized in our topicwise Bible study: such studies can at most provide you with knowledge. For a person to “allow the Holy Spirit to lead the Bible study,” they must establish a direct relationship with God. Speaking of this, it reminds me of a pastor whose biblical interpretation was sometimes way off the mark, yet he believed he possessed words of wisdom. During his sermons, he would call certain people from the congregation to the front and speak directly to them in a loud voice using those so-called words of wisdom. Although I attended his services for some time, I never heard him mention whether his words would come to pass. Yet the Bible clearly states: “You may say in your heart, ‘How will we know the word which the LORD has not spoken?’ When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”(Deuteronomy 18:21-22) He is definitely not a prophet, but the principle is the same. 

        Therefore, I can only suspect that this person is using the name of the Kingdom of God for his own gain, much like a “success philosophy,” because the principle of the Kingdom of Heaven is to allow the tares and the wheat to grow together. The Scripture clearly states, “But he said, ‘No; for while you are gathering up the tares, you may uproot the wheat with them. Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.”’”(Matthew 13:29-30)

        Next comes the teaching on discerning spirits. This refers not only to distinguishing in the spiritual realm whether something comes from God, but also to understanding the spirit of every individual, for Paul clearly states, “At Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk.”(Acts 14:8-10) Paul was able to discern whether that man had faith.

        As for whether Paul could interpret tongues, the Bible does not explicitly state this; we can only infer it logically. First, the Bible clearly states that he possessed other gifts; he was honestly listing all of them. Given that “what God tells us through the Bible is consistent,” it stands to reason that he had the gift of interpreting tongues. Furthermore, when he was in the third heaven, he “was caught up into Paradise and heard inexpressible .”(2 Corinthians 12:4). If he had not understood a single word at that time, it would not have made much sense. Moreover, he only said that these were words inexpressible, he did not say that he did not understand them. If he did understand them, what difficulty would there be in interpreting tongues?

        Finally, we must emphasize that the Holy Spirit, one of the three Persons of the Trinity, possesses absolute sovereignty, for “…one and the same Spirit works all these things, distributing to each one individually just as He wills.”(1 Corinthians 12:11). Since it is “just as He wills,” it is absolute sovereignty.

5. The Church of God Is one body that drinks from one Holy Spirit

“For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. For the body is not one member, but many. If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason any the less a part of the body. And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? But now God has placed the members, each one of them, in the body, just as He desired. If they were all one member, where would the body be? But now there are many members, but one body. And the eye cannot say to the hand, “I have no need of you”; or again the head to the feet, “I have no need of you.” On the contrary, it is much truer that the members of the body which seem to be weaker are necessary; and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. Now you are Christ’s body, and individually members of it.”(1 Corinthians 12:12-27)

        You see, his logic is very clear: through the baptism of the Spirit, people become one body of Christ—just as we understand the concept of a body being composed of many members. Therefore, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.”(1 Corinthians 12:13) He then uses an analogy to illustrate that the members are meant to work together. Here, too, God’s absolute sovereignty is emphasized once again, for the Scripture says, “But now God has placed the members, each one of them, in the body, just as He desired.”(1 Corinthians 12:18)

        It then goes on to say, “On the contrary, it is much truer that the members of the body which seem to be weaker are necessary.”(1 Corinthians 12:22) If we look at this verse in isolation, we might not understand what it means, but when viewed in context, it becomes clear that this refers to God’s church: “…But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another.”(1 Corinthians 12:24-25) So this is about members in the church working together in harmony, regardless of whether you consider someone to be weak or not. We cannot use worldly standards to judge what is honorable or beautiful; we must understand that “And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. Now you are Christ’s body, and individually members of it.”(1 Corinthians 12:26-27)

        He makes it very clear—He has been speaking about the Holy Spirit all along. What we need is the Holy Spirit’s lead; we must place ourselves in the hands of the Holy Spirit of the Triune God. In fact, this was already explained in the Old Testament: God’s perspective on things is very different from that of humans. When Moses’ father-in-law saw Moses sitting in judgment over the people, he suggested, “Furthermore, you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens.”(Exodus 18:21) This seemed reasonable, but it did not work out, for in the end, “So I (Moses) took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.”(Deuteronomy 1:15) People look for talent, but God values wisdom—and we must understand that true wisdom comes from above.

        Unfortunately, some churches today prioritize talent above all else, going against God’s original intent. Remember, when the disciples told Jesus that the Pharisees were objecting to Him, “But He answered and said, “Every plant which My heavenly Father did not plant shall be uprooted. Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.””(Matthew 15:13-14) Although this was said to the Pharisees, the principle remains the same. Though God loves the world, there are indeed times when He reaches the point of letting things take their course. We must not allow things to reach that point, for that would be an irreparable tragedy. We must do what we are called to do while God is still willing to work.

6. A second discussion on spiritual gifts and some verses talking about gifts

“And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? But earnestly desire the greater gifts. And I show you a still more excellent way.”(1 Corinthians 12:28-31)

        This passage clearly states that the gifts God has established in the church are arranged in a specific order. This order is evident, for the Scripture says, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord.”(Ephesians 2:19-21) We note that speaking in tongues is not included among the gifts in this order; however, since the Bible says that everything should be done for the edification of others, the Scripture states, “What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God.”(1 Corinthians 14:26-28) This naturally leads to the topic of the gift of interpreting tongues. Today, some churches speak what they call “speaking in tongues”—words they themselves do not understand—yet no one interprets them. This blatantly disregards the Bible’s teaching and is truly wrong.

        The verse says: “But earnestly desire the greater gifts. And I show you a still more excellent way.”(1 Corinthians 12:31) In other words, “But now faith, hope, love, abide these three; but the greatest of these is love.”(1 Corinthians 13:13) That being said, this does not mean we should not live a life of faith and hope. We will share more on this next time, so I won’t elaborate further now. For now, let’s briefly discuss a topic related to spiritual gifts.

        First, this passage below makes it very clear, so we’ll simply list the Scripture as follows: “so we, who are many, are one body in Christ, and individually members one of another. Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”(Romans 12:5-8)

        Elsewhere it says, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers.”(Ephesians 4:11) The only point to be made is what we mentioned earlier: if you look at the original text in Strong’s Concordance, you will see that “pastor” was originally a human title, and that shepherding and teaching were originally one and the inseparable duties—which is also the duty of those now called pastors. Therefore, God will use pastors who correctly interpret Scripture.

        Remember, “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow.”(James 1:17) Therefore, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen.”(1 Peter 4:10-11)

    首先讲到的是传道者是可因福音而得工价的，我们详细的讨论其原因，并在其中引用了以前的两篇文章。第二是谈到要甘心传福音并叫人不花钱得福音。第三是说到他作众人的仆人，是为要与人同得这福音的好处，讨论了在基督面前是正在律法的真谛之下。第四是讨论了要攻克己身去得不能坏的冠冕，及得救前后的选择不同。第五是说到要以古事为诫，简短的讨论了一些相应的古事，但要相信受试探时，神会给我们开一条出路，并详细讨论了灵磐石就是基督的涵义。第六明说了要逃避拜偶像的事。最后是谈到不可妄用有知识得的自由，而要为众人的益处，说到保罗一向都是站在神那边做决定的。                            

    请注意，这文章是基于周日(8/23/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。          

1. 传道者是可因福音而得工价的          

    「我不是自由的吗？我不是使徒吗？我不是见过我们的主耶稣吗？你们不是我在主里面所做之工吗？假若在别人我不是使徒，在你们我总是使徒。因为你们在主里正是我作使徒的印证。我对那盘问我的人就是这样分诉。难道我们没有权柄靠福音吃喝吗？难道我们没有权柄娶信主的姊妹为妻，带著一同往来，仿佛其余的使徒和主的弟兄，并矶法一样吗？独有我与巴拿巴没有权柄不做工吗？有谁当兵自备粮饷呢？有谁栽葡萄园不吃园里的果子呢？有谁牧养牛羊不吃牛羊的奶呢？我说这话，岂是照人的意见？律法不也是这样说吗？就如摩西的律法记著说：「牛在场上踹谷的时候，不可笼住牠的嘴。」难道神所挂念的是牛吗？不全是为我们说的吗？分明是为我们说的。因为耕种的当存著指望去耕种；打场的也当存得粮的指望去打场。我们若把属灵的种子撒在你们中间，就是从你们收割奉养肉身之物，这还算大事吗？若别人在你们身上有这权柄，何况我们呢？ 然而，我们没有用过这权柄，倒凡事忍受，免得基督的福音被阻隔。」(哥林多前书 9:1-12)      

    保罗是自由的，因「…天父的儿子若叫你们自由，你们就(真)自由了。」(约翰福音 8:36) 他是复活后的主亲自选他为使徒的，因他在见大光的神迹后，主是借著亚拿尼亚对他说了一些事情，其中就包括了，「主对亚拿尼亚说：「你只管去。他(保罗)是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。」(使徒行传 9:15) 他也的确见过复活的主耶稣基督，虽然以前在「3177 扫罗见大光, 亚拿尼亚, 和彼得复活多加 – 徒(9)1-43」中的「1. 主基督向扫罗显现的三次记载」，讨论过这三次记载，但在这三次记载中，并没有直接说他见过主耶稣，我们是用其他经文证实这点，但这里是直接说了，对扫罗见大光发生的事情有兴趣的人，请看这篇文章。          

    哥林多的教会的确是保罗在主里面所做之工，他是他们的属灵父亲， 如这经文所说，「你们学基督的，师傅虽有一万，为父的却是不多，因我在基督耶稣里用福音生了你们。」(哥林多前书 4:15) 所以他会说，「假若在别人我不是使徒，在你们我总是使徒。因为你们在主里正是我作使徒的印证。我对那盘问我的人就是这样分诉。」(哥林多前书 9:2-3)          

    接著就明说使徒可因福音而得工价的，且说，「难道我们没有权柄娶信主的姊妹为妻，…独有我与巴拿巴没有权柄不做工吗？」(哥林多前书 9:5-6) 请注意，这里说的是使徒，巴拿巴是使徒这事可由这经文看到，「巴拿巴、保罗二使徒听见，…」(使徒行传 14:14) 所以这里说的我们是指保罗与巴拿巴，也看到他们都不在婚姻里面，难怪巴拿巴可以「…有田地也卖了，把价银拿来，放在使徒脚前。」(使徒行传 4:37) 又能留在安提阿 (参使徒行传 11:22-26) 和两人能有第一次的宣道之行，因为巴拿巴一个人就能自己做决定。其实这一点不是很重要，和救恩无关，说到这点是因为可以从逻辑上看出，「神借著圣经告诉我们是一致的」。          

    然后推广到一般的情况，说到神借著摩西的律法告诉我们，祂顾念的是我们。又举例说明，传道者是可因福音而得工价的，因此结论说，「若别人在你们身上有这权柄，何况我们呢？ …」(哥林多前书 9:12) 他们那时的原则是，「…我们没有用过这权柄，倒凡事忍受，免得基督的福音被阻隔。」(哥林多前书 9:12) 请注意，他是在说在哥林多的教会他没有用过这权柄，他以前是用过的，他说「腓立比人哪，你们也知道我初传福音，离了马其顿的时候，论到授受的事，除了你们以外，并没有别的教会供给我。就是我在帖撒罗尼迦，你们也一次两次地打发人供给我的需用。」(腓立比书 4:15-16) 但以保罗来说，他是明讲了在可能的情况下，他都自己在做工的，就像经文所说，「他们(亚居拉和百基拉)本是制造帐棚为业。保罗因与他们同业，就和他们同住做工。」(使徒行传 18:3)        

    从这些经文中， 我们再一次看到保罗在逻辑上非常清楚，因为我们和神逻辑的推导是相同的，就如我们以前所叙述的。你可以在「3196 因信称义, 新约是实体, 及从神而来的逻辑推导 – 加(3)10-29」中的「2. 旧约是影子而新约是应许的基督到来之实体」，找到这叙述，请看这篇文章。  

2. 要甘心传福音并叫人不花钱得福音        

    「你们岂不知为圣事劳碌的，就吃殿中的物吗？伺候祭坛的，就分领坛上的物吗？主也是这样命定，叫传福音的靠著福音养生。但这权柄我全没有用过。我写这话，并非要你们这样待我，因为我宁可死，也不叫人使我所夸(G4725, glorying)的落了空！我传福音原没有可夸(G4725)的，因为我是不得已的；若不传福音，我便有祸了。我若甘心做这事，就有赏赐；若不甘心，责任却已经托付我了。既是这样，我的赏赐是甚么呢？就是我传福音的时候，叫人不花钱得福音，免得用尽我传福音的权柄。」(哥林多前书 9:13-18)        

    又再一次很清楚的说明，为什么是「主也是这样命定，叫传福音的靠著福音养生。」(哥林多前书 9:14) 他不会自夸的，因他清楚的知道，要「如经上所记：「夸口(G4725)的，当指著主夸口(G4725)。」」(哥林多前书 1:31) 所以他很谦卑的说，「我传福音原没有可夸的，因为我是不得已的；若不传福音，我便有祸了。」(哥林多前书 9:16) 他接著就说他是甘心情愿的，而他的赏赐，「…就是我传福音的时候，叫人不花钱得福音，免得用尽我传福音的权柄。」(哥林多前书 9:18) 这「免得」是他的考量，怎么会不是甘心情愿的呢？    

3. 作众人的仆人为要与人同得这福音的好处          

    「我虽是自由的，无人辖管，然而我甘心作了众人的仆人，为要多得人。向犹太人，我就作犹太人，为要得犹太人；向律法以下的人，我虽不在律法以下，还是作律法以下的人，为要得律法以下的人；向没有律法的人，我就作没有律法的人，为要得没有律法的人。其实我在神面前，不是没有律法；在基督面前，正在律法之下。向软弱的人，我就作软弱的人，为要得软弱的人；向甚么样的人，我就作甚么样的人。无论如何总要救些人。凡我所行的，都是为福音的缘故，为要与人同得这福音的好处。」(哥林多前书 9:19-23)        

    他很清楚的知道，「…天父的儿子若叫你们自由，你们就(真)自由了。…」(约翰福音 8:36) 但他是因为无论如何总要救些人，就因此自愿限制了自己，「…向甚么样的人，我就作甚么样的人。…」(哥林多前书 9:22) 他这样说是有限度的，譬如说，他遇到一位不信主的人，不会自己就去做一个不信主的人，所以是，「凡我所行的，都是为福音的缘故，为要与人同得这福音的好处。」(哥林多前书 9:23)           

    当他说，「…其实我在神面前，不是没有律法；在基督面前，正在律法之下。」(哥林多前书 9:21)  是指著守的是律法的真谛，不是字句上的律法。耶稣说，「莫想我来要废掉律法和先知；我来不是要废掉，乃是要成全。我实在告诉你们：就是到天地都废去了，律法的一点一画也不能废去，都要成全。」(马太福音 5:17-18) 祂所成全的也不是字句上的律法，而是律法的真谛。例如「耶稣说：「你们中间谁有一只羊，当安息日掉在坑里，不把牠抓住拉上来呢？人比羊何等贵重呢！所以，在安息日做善事是可以的。」(马太福音 12:11-12) 祂那里是在守安息日的时间，而是成全了安息日的真谛。「因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。」(雅各书 2:10) 在这里也可以看见，祂所成全的是律法的真谛，而不是字面上的条文。  

4. 要攻克己身去得不能坏的冠冕        

    「岂不知在场上赛跑的都跑，但得奖赏的只有一人？你们也当这样跑，好叫你们得著奖赏。凡较力争胜的，诸事都有节制，他们不过是要得能坏的冠冕；我们却是要得不能坏的冠冕。所以，我奔跑，不像无定向的；我斗拳，不像打空气的。我是攻克(G1396, 只出现1 次)己身，叫身服我，恐怕我传福音给别人，自己反被弃绝了。」(哥林多前书 9:24-27)          

    这里说得很清楚，世上的竞争只不过是要得能坏的冠冕，就都能有节制，我们却是要得不能坏的冠冕，更要有节制才行，「所以，我奔跑，不像无定向的；我斗拳，不像打空气的。」(哥林多前书 9:26) 所以「我是攻克己身，叫身服我，…」(哥林多前书 9:27) 也就是说，「弟兄们，这样看来，我们并不是欠肉体的债，去顺从肉体活著。你们若顺从肉体活著，必要死；若靠著圣灵治死身体的恶行，必要活著。」(罗马书 8:12-13)           

    在没有得救前，我们绝对是，「我也知道在我里头，就是我肉体之中，没有良善。因为立志为善由得我，只是行出来由不得我。故此，我所愿意的善，我反不做；我所不愿意的恶，我倒去做。若我去做所不愿意做的，就不是我做的，乃是住在我里头的罪做的。」(罗马书 7:18-20) 我以前以为保罗是在找借口，说是在我里头的罪做的，原来本就是如此。即使得救后，有时也会有我所不愿意的恶，我倒去做，只是恶并不是说非要犯罪不可，而是指一切所不愿意做的事，而我们却做不到，会去做。          

    得救后我们本是「我靠著那加给我力量的(圣灵)，凡事都能做。」（腓立比书 4:13) 我们注意到他是说，「我并不是因缺乏说这话，我无论在甚么景况都可以知足，这是我已经学会了。」(腓立比书 4:11) 所以是在甚么景况下都是如此。也就是说，圣灵可以让我们做到一切我们愿意做，而对我们有好处的事，不只是这经文所说的，「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 因为有些我们愿意做的事并不是罪，如慢走，看某些电影等。当然，如果神告诉我们不要看电影，而我们一定要看，这就变成了不顺服神的罪，依照我的经验，神不会这样做。也就是说，如果有一个超自然的力量告诉我不能看电影，我的结论会是说，这是从撒但的差役而来的。我们也看到，保罗真的是「…恐怕我传福音给别人，自己反被弃绝了。」(哥林多前书 9:27) 这就只能靠攻克己身，叫身服我才行。  

5. 以古事为诫但相信受试探时会开一条出路        

    「弟兄们，我不愿意你们不晓得，我们的祖宗从前都在云下，都从海中经过，都在云里、海里受洗归了摩西，并且都吃了一样的灵食，也都喝了一样的灵水；所喝的是出于随著他们的灵磐石，那磐石就是基督。但他们中间多半是神不喜欢的人，所以在旷野倒毙。这些事都是我们的鉴戒，叫我们不要贪恋恶事，像他们那样贪恋的；也不要拜偶像，像他们有人拜的。如经上所记：「百姓坐下吃喝，起来玩耍。」我们也不要行奸淫，像他们有人行的，一天就倒毙了二万三千人。也不要试探主，像他们有人试探的，就被蛇所灭。你们也不要发怨言，像他们有发怨言的，就被灭命的所灭。他们遭遇这些事都要作为鉴戒，并且写在经上，正是警戒我们这末世的人。所以，自己以为站得稳的，须要谨慎，免得跌倒。你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:1-13)          

    一开始所讲的几件事在旧约中记载得很清楚，我们现在就略谈一下，想看详情的人就可以找到其相应的经文。首先是，「日间，耶和华在云柱中领他们的路；夜间，在火柱中光照他们，使他们日夜都可以行走。日间云柱，夜间火柱，总不离开百姓的面前。」(出埃及记 13:21-22)      

    从海中经过是指，「摩西向海伸杖，耶和华便用大东风，使海水一夜退去，水便分开，海就成了干地。以色列人下海中走干地，水在他们的左右作了墙垣。」(出埃及记 14:21-22) 这就说明了他们是在云里、海里受洗归了摩西的律法。        

    吃了一样的灵食是指，「耶和华对摩西说：「我要将粮食(吗哪)从天降给你们。百姓可以出去，每天收每天的分，我好试验他们遵不遵我的法度。到第六天他们要把所收进来的预备好了，比每天所收的多一倍。」」(出埃及记 16:4-5)      

    喝了一样的灵水则是指，「耶和华对摩西说：「你手里拿著你先前击打河水的杖，带领以色列的几个长老，从百姓面前走过去。我必在何烈的磐石那里站在你面前，你要击打磐石，从磐石里必有水流出来，使百姓可以喝。」摩西就在以色列的长老眼前这样行了。」(出埃及记 17:5-6) 旧约没有明说那磐石是什么，现在明说了，「…所喝的是出于随著(G190)他们的灵磐石，那磐石就是基督。」(哥林多前书 10:4) 请注意，这里用的是随著这字，所以基督是都一直和他们同在的。      

    接著是说，「但他们中间多半是神不喜欢的人，所以在旷野倒毙。」(哥林多前书 10:5) 这可以从他们的结局看见，「当日，耶和华的怒气发作，就起誓说：『凡从埃及上来二十岁以外的人，断不得看见我对亚伯拉罕、以撒、雅各起誓应许之地，因为他们没有专心跟从我，惟有基尼洗族耶孚尼的儿子迦勒和嫩的儿子约书亚可以看见，因为他们专心跟从我。』耶和华的怒气向以色列人发作，使他们在旷野飘流四十年，等到在耶和华眼前行恶的那一代人都消灭了。」(民数记 32:10-13) 所以那一代的人，只有迦勒和约书亚那时进入了迦南地。      

    摩西没有进入迦南地是因为不同的原因，这是因为「耶和华晓谕摩西说：「你拿著杖去，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来，水就从磐石流出，给会众和他们的牲畜喝。」」(民数记 20:7-8) 而最后是「摩西、亚伦就招聚会众到磐石前。摩西说：「你们这些背叛的人听我说，我为你们使水从这磐石中流出来吗？」摩西举手，用杖击打磐石两下，就有许多水流出来，会众和他们的牲畜都喝了。」(民数记 20:10-11) 我们看到摩西是生气了，没有只吩咐磐石发出水来，而是击打了，所以「耶和华对摩西、亚伦说：「因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。」」(民数记 20:12)        

    我们在新约的时代，就看到了神是有怜悯有恩典的神，先是看到撒但没有摩西的尸首，因经文说，「天使长米迦勒为摩西的尸首与魔鬼争辩的时候，尚且不敢用毁谤的话罪责他，只说：「主责备你吧！」」(犹大书 1:9) 主的旨意不会不成就的。后是看到了摩西毕竟是进了迦南地，因为在迦南地的变化山上，经文说，「忽然，有摩西、以利亚向他们显现，同耶稣说话。」(马太福音 17:3) 所以摩西是在新约时代进的迦南地。      

    贪恋恶事是指，「他们中间的闲杂人大起贪欲的心，以色列人又哭号说：「谁给我们肉吃呢？」」(民数记 11:4) 结果是，「有风从耶和华那里刮起，把鹌鹑由海面刮来，飞散在营边和营的四围；这边约有一天的路程，那边约有一天的路程，离地面约有二肘。百姓起来，终日终夜，并次日一整天，捕取鹌鹑，至少的也取了十贺梅珥，为自己摆列在营的四围。肉在他们牙齿之间，尚未嚼烂，耶和华的怒气就向他们发作，用最重的灾殃击杀了他们。那地方便叫作基博罗哈他瓦，因为他们在那里葬埋那起贪欲之心的人。」(民数记 11:31-34)        

    当经文说到，「也不要拜偶像，像他们有人拜的。如经上所记：「百姓坐下吃喝，起来玩耍。」」(哥林多前书 10:7) 是指「亚伦看见，就在牛犊面前筑坛，且宣告说：「明日要向耶和华守节。」次日清早，百姓起来献燔祭和平安祭，就坐下吃喝，起来玩耍。」(出埃及记 32:5-6)      

    行奸淫是指，「以色列人住在什亭，百姓与摩押女子行起淫乱。」(民数记 25:1) 「那时遭瘟疫死的，有二万四千人。」(民数记 25:9) 请注意，这里的数字有一千人的差别，圣经有时会这样，在不重要的地方有些不一样，要我们注意到最重要的讯息是什么，这里是要告诉我们不要行奸淫。      

    被蛇所灭是指，「他们从何珥山起行，往红海那条路走，要绕过以东地。百姓因这路难行，心中甚是烦躁，就怨讟神和摩西，说：「你们为甚么把我们从埃及领出来，使我们死在旷野呢？这里没有粮，没有水，我们的心厌恶这淡薄的食物！」于是，耶和华使火蛇进入百姓中间，蛇就咬他们，以色列人中死了许多。」(民数记 21:4-6)      

    最后一个例子是说，「你们也不要发怨言，像他们有发怨言的，就被灭命的所灭。」(哥林多前书 10:10) 这是指可拉事情及其后的瘟疫，「除了因可拉事情死的以外，遭瘟疫死的共有一万四千七百人。」(民数记 16:49) 如果要讲清楚，篇幅就太长了，因我们现在不是在看旧约，就请自己看一下民数记 16:1-50。          

    「他们遭遇这些事都要作为鉴戒，并且写在经上，正是警戒我们这末世的人。所以，自己以为站得稳的，须要谨慎，免得跌倒。」(哥林多前书 10:11-12) 真的不要有站得稳的自信。但要知道，「你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13) 开一条出路是绝对可靠的应许，因为在有需要的时候，祂会亲自介入的。  

6. 要逃避拜偶像的事      

    「我所亲爱的弟兄啊，你们要逃避拜偶像的事。我好像对明白人说的，你们要审察我的话。我们所祝福的杯，岂不是同领基督的血吗？我们所擘开的饼，岂不是同领基督的身体吗？我们虽多，仍是一个饼、一个身体，因为我们都是分受这一个饼。你们看属肉体的以色列人，那吃祭物的岂不是在祭坛上有分吗？我是怎么说呢？岂是说祭偶像之物算得甚么呢？或说偶像算得甚么呢？我乃是说：外邦人所献的祭是祭鬼，不是祭神，我不愿意你们与鬼相交。你们不能喝主的杯，又喝鬼的杯；不能吃主的筵席又吃鬼的筵席。我们可惹主的愤恨吗？我们比他还有能力吗？」(哥林多前书 10:14-22)          

    这里明说了要逃避拜偶像的事，饼和杯本是耶稣自己订立的，为的是记念祂(参路加福音 22:14-20)，并不是像有些人以为的，行擘饼礼就会和主合而为一。在教会的擘饼礼中，「我们虽多，仍是一个饼、一个身体，因为我们都是分受这一个饼。」(哥林多前书 10:17) 我们都是和基督有份的，因「教会是他的身体，是那充满万有者所充满的。」(以弗所书 1:23) 这是指神的教会，不是说地上的建筑物。        

    然后他说，「你们看属肉体的以色列人，那吃祭物的岂不是在祭坛上有分吗？」(哥林多前书 10:18) 他特别提到是属肉体的以色列人，如果是属灵的， 就知道耶稣说，「…各样的食物都是洁净的。」(马可福音 7:19) 这是属灵的知识。属肉体的不会有这知识，且如果是属肉体的，就会觉得那吃祭物的就会和在祭坛上有分，也就是再一次强调了，「…人不都有这等知识。有人到如今因拜惯了偶像，就以为所吃的是祭偶像之物，他们的良心既然软弱，也就污秽了。」(哥林多前书 8:7) 更明说了，「…外邦人所献的祭是祭鬼，不是祭神，我不愿意你们与鬼相交。」(哥林多前书 10:20) 所以「你们不能喝主的杯，又喝鬼的杯；不能吃主的筵席又吃鬼的筵席。」(哥林多前书 10:21) 结论就是，「我们可惹主的愤恨吗？我们比他还有能力吗？」(哥林多前书 10:22) 很显然的，两者的答案都是不，所以我们要做的就是他明说的，要逃避拜偶像的事。  

7. 不可妄用有知识得的自由而要为众人的益处          

    「凡事都可行，但不都有益处。凡事都可行，但不都造就人。无论何人，不要求自己的益处，乃要求别人的益处。凡市上所卖的，你们只管吃，不要为良心的缘故问甚么话，因为地和其中所充满的都属乎主。倘有一个不信的人请你们赴席，你们若愿意去，凡摆在你们面前的，只管吃，不要为良心的缘故问甚么话。若有人对你们说「这是献过祭的物」，就要为那告诉你们的人，并为良心的缘故不吃。我说的良心不是你的，乃是他的。我这自由为甚么被别人的良心论断呢？我若谢恩而吃，为甚么因我谢恩的物被人毁谤呢？所以，你们或吃或喝，无论做甚么，都要为荣耀神而行。不拘是犹太人，是希腊人，是神的教会，你们都不要使他跌倒；就好像我凡事都叫众人喜欢，不求自己的益处，只求众人的益处，叫他们得救。」(哥林多前书 10:23-33)          

    一开始又强调了一次，「凡事我都可行，但不都有益处；凡事我都可行，但无论哪一件，我总不受它的辖制。」(哥林多前书 6:12) 也是因为凡事都不造就人。然后说到了，「无论何人，不要求自己的益处，乃要求别人的益处。」（哥林多前书 10:24) 当然这不是一个没有限度的叙述，因为经文又说，「有些人存疑心，你们要怜悯他们；有些人你们要从火中抢出来，搭救他们；有些人你们要存惧怕的心怜悯他们，连那被情欲沾染的衣服也当厌恶。」(犹大书 1:22-23) 这是对弟兄姊妹说的。相同的，当他说到，「…向甚么样的人，我就作甚么样的人。…」(哥林多前书 9:22) 也是如前所述有限度的。        

    他又明说了，「凡市上所卖的，你们只管吃，不要为良心的缘故问甚么话，因为地和其中所充满的都属乎主。」(哥林多前书 10:25-26) 「若有人对你们说「这是献过祭的物」，就要为那告诉你们的人，并为良心的缘故不吃。我说的良心不是你的，乃是他的。…」(哥林多前书 10:28-29) 因那人会告诉你是因为他以为基督徒是不该吃献过祭的物。虽然属灵的他有万物都是洁净的知识，良心不会不平安的，而且他很清楚，「…判断我的乃是主。」(哥林多前书 4:4) 但他仍然选择不吃，原因是因为「…我这自由为甚么被别人的良心论断呢？我若谢恩而吃，为甚么因我谢恩的物被人毁谤呢？」(哥林多前书 10:29-30)          

    他一向都是站在神那边做决定的，所以他会说，「…你们或吃或喝，无论做甚么，都要为荣耀神而行。」(哥林多前书 10:31) 这也就是他做事情的准则，「不拘是犹太人，是希腊人，是神的教会，你们都不要使他跌倒；就好像我凡事都叫众人喜欢，不求自己的益处，只求众人的益处，叫他们得救。」(哥林多前书 10:32-33) 一切都是为众人的益处，叫他们得救。 

     首先講到的是傳道者是可因福音而得工價的，我們詳細的討論其原因，並在其中引用了以前的兩篇文章。第二是談到要甘心傳福音並叫人不花錢得福音。第三是說到他作眾人的僕人，是為要與人同得這福音的好處，討論了在基督面前是正在律法的真諦之下。第四是討論了要攻克己身去得不能壞的冠冕，及得救前後的選擇不同。第五是說到要以古事為誡，簡短的討論了一些相應的古事，但要相信受試探時，神會給我們開一條出路，並詳細討論了靈磐石就是基督的涵義。第六明說了要逃避拜偶像的事。最後是談到不可妄用有知識得的自由，而要為眾人的益處，說到保羅一向都是站在神那邊做決定的。

                          請注意，這文章是基於週日(8/23/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

1. 傳道者是可因福音而得工價的

       「我不是自由的嗎？我不是使徒嗎？我不是見過我們的主耶穌嗎？你們不是我在主裏面所做之工嗎？假若在別人我不是使徒，在你們我總是使徒。因為你們在主裏正是我作使徒的印證。我對那盤問我的人就是這樣分訴。難道我們沒有權柄靠福音吃喝嗎？難道我們沒有權柄娶信主的姊妹為妻，帶着一同往來，彷彿其餘的使徒和主的弟兄，並磯法一樣嗎？獨有我與巴拿巴沒有權柄不做工嗎？有誰當兵自備糧餉呢？有誰栽葡萄園不吃園裏的果子呢？有誰牧養牛羊不吃牛羊的奶呢？我說這話，豈是照人的意見？律法不也是這樣說嗎？就如摩西的律法記着說：「牛在場上踹穀的時候，不可籠住牠的嘴。」難道神所掛念的是牛嗎？不全是為我們說的嗎？分明是為我們說的。因為耕種的當存着指望去耕種；打場的也當存得糧的指望去打場。我們若把屬靈的種子撒在你們中間，就是從你們收割奉養肉身之物，這還算大事嗎？若別人在你們身上有這權柄，何況我們呢？ 然而，我們沒有用過這權柄，倒凡事忍受，免得基督的福音被阻隔。」(哥林多前書 9:1-12)

        保羅是自由的，因「…天父的兒子若叫你們自由，你們就(真)自由了。」(約翰福音 8:36) 他是復活後的主親自選他為使徒的，因他在見大光的神蹟後，主是藉著亞拿尼亞對他說了一些事情，其中就包括了，「主對亞拿尼亞說：「你只管去。他(保羅)是我所揀選的器皿，要在外邦人和君王並以色列人面前宣揚我的名。」(使徒行傳 9:15) 他也的確見過復活的主耶穌基督，雖然以前在「2177 掃羅見大光, 亞拿尼亞, 和彼得復活多加 – 徒(9)1-43」中的「1. 主基督向掃羅顯現的三次記載」，討論過這三次記載，但在這三次記載中，並沒有直接說他見過主耶穌，我們是用其他經文證實這點，但這裏是直接說了，對掃羅見大光發生的事情有興趣的人，請看這篇文章。

        哥林多的教會的確是保羅在主裏面所做之工，他是他們的屬靈父親， 如這經文所說，「你們學基督的，師傅雖有一萬，為父的卻是不多，因我在基督耶穌裏用福音生了你們。」(哥林多前書 4:15) 所以他會說，「假若在別人我不是使徒，在你們我總是使徒。因為你們在主裏正是我作使徒的印證。我對那盤問我的人就是這樣分訴。」(哥林多前書 9:2-3)

        接著就明說使徒可因福音而得工價的，且說，「難道我們沒有權柄娶信主的姊妹為妻，…獨有我與巴拿巴沒有權柄不做工嗎？」(哥林多前書 9:5-6) 請注意，這裏說的是使徒，巴拿巴是使徒這事可由這經文看到，「巴拿巴、保羅二使徒聽見，…」(使徒行傳 14:14) 所以這裏說的我們是指保羅與巴拿巴，也看到他們都不在婚姻裏面，難怪巴拿巴可以「…有田地也賣了，把價銀拿來，放在使徒腳前。」(使徒行傳 4:37) 又能留在安提阿 (參使徒行傳 11:22-26) 和兩人能有第一次的宣道之行，因為巴拿巴一個人就能自己做決定。其實這一點不是很重要，和救恩無關，說到這點是因為可以從邏輯上看出，「神藉著聖經告訴我們是一致的」。

        然後推廣到一般的情況，說到神藉著摩西的律法告訴我們，祂顧念的是我們。又舉例說明，傳道者是可因福音而得工價的，因此結論說，「若別人在你們身上有這權柄，何況我們呢？ …」(哥林多前書 9:12) 他們那時的原則是，「…我們沒有用過這權柄，倒凡事忍受，免得基督的福音被阻隔。」(哥林多前書 9:12) 請注意，他是在說在哥林多的教會他沒有用過這權柄，他以前是用過的，他說「腓立比人哪，你們也知道我初傳福音，離了馬其頓的時候，論到授受的事，除了你們以外，並沒有別的教會供給我。就是我在帖撒羅尼迦，你們也一次兩次地打發人供給我的需用。」(腓立比書 4:15-16) 但以保羅來說，他是明講了在可能的情況下，他都自己在做工的，就像經文所說，「他們(亞居拉和百基拉)本是製造帳棚為業。保羅因與他們同業，就和他們同住做工。」(使徒行傳 18:3)

        從這些經文中， 我們再一次看到保羅在邏輯上非常清楚，因為我們和神邏輯的推導是相同的，就如我們以前所敘述的。你可以在「2196 因信稱義, 新約是實體, 及從神而來的邏輯推導 – 加(3)10-29」中的「2. 舊約是影子而新約是應許的基督到來之實體」，找到這敘述，請看這篇文章。

2. 要甘心傳福音並叫人不花錢得福音

       「你們豈不知為聖事勞碌的，就吃殿中的物嗎？伺候祭壇的，就分領壇上的物嗎？主也是這樣命定，叫傳福音的靠着福音養生。但這權柄我全沒有用過。我寫這話，並非要你們這樣待我，因為我寧可死，也不叫人使我所誇(G4725, glorying)的落了空！我傳福音原沒有可誇(G4725)的，因為我是不得已的；若不傳福音，我便有禍了。我若甘心做這事，就有賞賜；若不甘心，責任卻已經託付我了。既是這樣，我的賞賜是甚麼呢？就是我傳福音的時候，叫人不花錢得福音，免得用盡我傳福音的權柄。」(哥林多前書 9:13-18)

        又再一次很清楚的說明，為什麼是「主也是這樣命定，叫傳福音的靠着福音養生。」(哥林多前書 9:14) 他不會自誇的，因他清楚的知道，要「如經上所記：「誇口(G4725)的，當指着主誇口(G4725)。」」(哥林多前書 1:31) 所以他很謙卑的說，「我傳福音原沒有可誇的，因為我是不得已的；若不傳福音，我便有禍了。」(哥林多前書 9:16) 他接著就說他是甘心情願的，而他的賞賜，「…就是我傳福音的時候，叫人不花錢得福音，免得用盡我傳福音的權柄。」(哥林多前書 9:18) 這「免得」是他的考量，怎麼會不是甘心情願的呢？

3. 作眾人的僕人為要與人同得這福音的好處

       「我雖是自由的，無人轄管，然而我甘心作了眾人的僕人，為要多得人。向猶太人，我就作猶太人，為要得猶太人；向律法以下的人，我雖不在律法以下，還是作律法以下的人，為要得律法以下的人；向沒有律法的人，我就作沒有律法的人，為要得沒有律法的人。其實我在神面前，不是沒有律法；在基督面前，正在律法之下。向軟弱的人，我就作軟弱的人，為要得軟弱的人；向甚麼樣的人，我就作甚麼樣的人。無論如何總要救些人。凡我所行的，都是為福音的緣故，為要與人同得這福音的好處。」(哥林多前書 9:19-23)

       他很清楚的知道，「…天父的兒子若叫你們自由，你們就(真)自由了。…」(約翰福音 8:36) 但他是因為無論如何總要救些人，就因此自願限制了自己，「…向甚麼樣的人，我就作甚麼樣的人。…」(哥林多前書 9:22) 他這樣說是有限度的，譬如說，他遇到一位不信主的人，不會自己就去做一個不信主的人，所以是，「凡我所行的，都是為福音的緣故，為要與人同得這福音的好處。」(哥林多前書 9:23) 

        當他說，「…其實我在神面前，不是沒有律法；在基督面前，正在律法之下。」(哥林多前書 9:21)  是指著守的是律法的真諦，不是字句上的律法。耶穌說，「莫想我來要廢掉律法和先知；我來不是要廢掉，乃是要成全。我實在告訴你們：就是到天地都廢去了，律法的一點一畫也不能廢去，都要成全。」(馬太福音 5:17-18) 祂所成全的也不是字句上的律法，而是律法的真諦。例如「耶穌說：「你們中間誰有一隻羊，當安息日掉在坑裏，不把牠抓住拉上來呢？人比羊何等貴重呢！所以，在安息日做善事是可以的。」(馬太福音 12:11-12) 祂那裏是在守安息日的時間，而是成全了安息日的真諦。「因為凡遵守全律法的，只在一條上跌倒，他就是犯了眾條。」(雅各書 2:10) 在這裏也可以看見，祂所成全的是律法的真諦，而不是字面上的條文。

4. 要攻克己身去得不能壞的冠冕

       「豈不知在場上賽跑的都跑，但得獎賞的只有一人？你們也當這樣跑，好叫你們得着獎賞。凡較力爭勝的，諸事都有節制，他們不過是要得能壞的冠冕；我們卻是要得不能壞的冠冕。所以，我奔跑，不像無定向的；我鬥拳，不像打空氣的。我是攻克(G1396, 只出現1 次)己身，叫身服我，恐怕我傳福音給別人，自己反被棄絕了。」(哥林多前書 9:24-27)

        這裏說得很清楚，世上的競爭只不過是要得能壞的冠冕，就都能有節制，我們卻是要得不能壞的冠冕，更要有節制才行，「所以，我奔跑，不像無定向的；我鬥拳，不像打空氣的。」(哥林多前書 9:26) 所以「我是攻克己身，叫身服我，…」(哥林多前書 9:27) 也就是說，「弟兄們，這樣看來，我們並不是欠肉體的債，去順從肉體活着。你們若順從肉體活着，必要死；若靠着聖靈治死身體的惡行，必要活着。」(羅馬書 8:12-13) 

        在沒有得救前，我們絕對是，「我也知道在我裏頭，就是我肉體之中，沒有良善。因為立志為善由得我，只是行出來由不得我。故此，我所願意的善，我反不做；我所不願意的惡，我倒去做。若我去做所不願意做的，就不是我做的，乃是住在我裏頭的罪做的。」(羅馬書 7:18-20) 我以前以為保羅是在找藉口，說是在我裏頭的罪做的，原來本就是如此。即使得救後，有時也會有我所不願意的惡，我倒去做，只是惡並不是說非要犯罪不可，而是指一切所不願意做的事，而我們卻做不到，會去做。

        得救後我們本是「我靠着那加給我力量的(聖靈)，凡事都能做。」（腓立比書 4:13) 我們注意到他是說，「我並不是因缺乏說這話，我無論在甚麼景況都可以知足，這是我已經學會了。」(腓立比書 4:11) 所以是在甚麼景況下都是如此。也就是說，聖靈可以讓我們做到一切我們願意做，而對我們有好處的事，不只是這經文所說的，「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 因為有些我們願意做的事並不是罪，如慢走，看某些電影等。當然，如果神告訴我們不要看電影，而我們一定要看，這就變成了不順服神的罪，依照我的經驗，神不會這樣做。也就是說，如果有一個超自然的力量告訴我不能看電影，我的結論會是說，這是從撒但的差役而來的。我們也看到，保羅真的是「…恐怕我傳福音給別人，自己反被棄絕了。」(哥林多前書 9:27) 這就只能靠攻克己身，叫身服我才行。

5. 以古事為誡但相信受試探時會開一條出路

       「弟兄們，我不願意你們不曉得，我們的祖宗從前都在雲下，都從海中經過，都在雲裏、海裏受洗歸了摩西，並且都吃了一樣的靈食，也都喝了一樣的靈水；所喝的是出於隨着他們的靈磐石，那磐石就是基督。但他們中間多半是神不喜歡的人，所以在曠野倒斃。這些事都是我們的鑒戒，叫我們不要貪戀惡事，像他們那樣貪戀的；也不要拜偶像，像他們有人拜的。如經上所記：「百姓坐下吃喝，起來玩耍。」我們也不要行姦淫，像他們有人行的，一天就倒斃了二萬三千人。也不要試探主，像他們有人試探的，就被蛇所滅。你們也不要發怨言，像他們有發怨言的，就被滅命的所滅。他們遭遇這些事都要作為鑒戒，並且寫在經上，正是警戒我們這末世的人。所以，自己以為站得穩的，須要謹慎，免得跌倒。你們所遇見的試探，無非是人所能受的。神是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」(哥林多前書 10:1-13)

        一開始所講的幾件事在舊約中記載得很清楚，我們現在就略談一下，想看詳情的人就可以找到其相應的經文。首先是，「日間，耶和華在雲柱中領他們的路；夜間，在火柱中光照他們，使他們日夜都可以行走。日間雲柱，夜間火柱，總不離開百姓的面前。」(出埃及記 13:21-22)

     從海中經過是指，「摩西向海伸杖，耶和華便用大東風，使海水一夜退去，水便分開，海就成了乾地。以色列人下海中走乾地，水在他們的左右作了牆垣。」(出埃及記 14:21-22) 這就說明了他們是在雲裏、海裏受洗歸了摩西的律法。

        吃了一樣的靈食是指，「耶和華對摩西說：「我要將糧食(嗎哪)從天降給你們。百姓可以出去，每天收每天的分，我好試驗他們遵不遵我的法度。到第六天他們要把所收進來的預備好了，比每天所收的多一倍。」」(出埃及記 16:4-5)

     喝了一樣的靈水則是指，「耶和華對摩西說：「你手裏拿着你先前擊打河水的杖，帶領以色列的幾個長老，從百姓面前走過去。我必在何烈的磐石那裏站在你面前，你要擊打磐石，從磐石裏必有水流出來，使百姓可以喝。」摩西就在以色列的長老眼前這樣行了。」(出埃及記 17:5-6) 舊約沒有明說那磐石是什麼，現在明說了，「…所喝的是出於隨着(G190)他們的靈磐石，那磐石就是基督。」(哥林多前書 10:4) 請注意，這裏用的是隨着這字，所以基督是都一直和他們同在的。

      接著是說，「但他們中間多半是神不喜歡的人，所以在曠野倒斃。」(哥林多前書 10:5) 這可以從他們的結局看見，「當日，耶和華的怒氣發作，就起誓說：『凡從埃及上來二十歲以外的人，斷不得看見我對亞伯拉罕、以撒、雅各起誓應許之地，因為他們沒有專心跟從我，惟有基尼洗族耶孚尼的兒子迦勒和嫩的兒子約書亞可以看見，因為他們專心跟從我。』耶和華的怒氣向以色列人發作，使他們在曠野飄流四十年，等到在耶和華眼前行惡的那一代人都消滅了。」(民數記 32:10-13) 所以那一代的人，只有迦勒和約書亞那時進入了迦南地。

     摩西沒有進入迦南地是因為不同的原因，這是因為「耶和華曉諭摩西說：「你拿着杖去，和你的哥哥亞倫招聚會眾，在他們眼前吩咐磐石發出水來，水就從磐石流出，給會眾和他們的牲畜喝。」」(民數記 20:7-8) 而最後是「摩西、亞倫就招聚會眾到磐石前。摩西說：「你們這些背叛的人聽我說，我為你們使水從這磐石中流出來嗎？」摩西舉手，用杖擊打磐石兩下，就有許多水流出來，會眾和他們的牲畜都喝了。」(民數記 20:10-11) 我們看到摩西是生氣了，沒有只吩咐磐石發出水來，而是擊打了，所以「耶和華對摩西、亞倫說：「因為你們不信我，不在以色列人眼前尊我為聖，所以你們必不得領這會眾進我所賜給他們的地去。」」(民數記 20:12)

     我們在新約的時代，就看到了神是有憐憫有恩典的神，先是看到撒但沒有摩西的屍首，因經文說，「天使長米迦勒為摩西的屍首與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你吧！」」(猶大書 1:9) 主的旨意不會不成就的。後是看到了摩西畢竟是進了迦南地，因為在迦南地的變化山上，經文說，「忽然，有摩西、以利亞向他們顯現，同耶穌說話。」(馬太福音 17:3) 所以摩西是在新約時代進的迦南地。

     貪戀惡事是指，「他們中間的閒雜人大起貪慾的心，以色列人又哭號說：「誰給我們肉吃呢？」」(民數記 11:4) 結果是，「有風從耶和華那裏颳起，把鵪鶉由海面颳來，飛散在營邊和營的四圍；這邊約有一天的路程，那邊約有一天的路程，離地面約有二肘。百姓起來，終日終夜，並次日一整天，捕取鵪鶉，至少的也取了十賀梅珥，為自己擺列在營的四圍。肉在他們牙齒之間，尚未嚼爛，耶和華的怒氣就向他們發作，用最重的災殃擊殺了他們。那地方便叫作基博羅哈他瓦，因為他們在那裏葬埋那起貪慾之心的人。」(民數記 11:31-34)

     當經文說到，「也不要拜偶像，像他們有人拜的。如經上所記：「百姓坐下吃喝，起來玩耍。」」(哥林多前書 10:7) 是指「亞倫看見，就在牛犢面前築壇，且宣告說：「明日要向耶和華守節。」次日清早，百姓起來獻燔祭和平安祭，就坐下吃喝，起來玩耍。」(出埃及記 32:5-6)

    行姦淫是指，「以色列人住在什亭，百姓與摩押女子行起淫亂。」(民數記 25:1) 「那時遭瘟疫死的，有二萬四千人。」(民數記 25:9) 請注意，這裏的數字有一千人的差別，聖經有時會這樣，在不重要的地方有些不一樣，要我們注意到最重要的訊息是什麼，這裏是要告訴我們不要行姦淫。

    被蛇所滅是指，「他們從何珥山起行，往紅海那條路走，要繞過以東地。百姓因這路難行，心中甚是煩躁，就怨讟神和摩西，說：「你們為甚麼把我們從埃及領出來，使我們死在曠野呢？這裏沒有糧，沒有水，我們的心厭惡這淡薄的食物！」於是，耶和華使火蛇進入百姓中間，蛇就咬他們，以色列人中死了許多。」(民數記 21:4-6)

    最後一個例子是說，「你們也不要發怨言，像他們有發怨言的，就被滅命的所滅。」(哥林多前書 10:10) 這是指可拉事情及其後的瘟疫，「除了因可拉事情死的以外，遭瘟疫死的共有一萬四千七百人。」(民數記 16:49) 如果要講清楚，篇幅就太長了，因我們現在不是在看舊約，就請自己看一下民數記 16:1-50。

        「他們遭遇這些事都要作為鑒戒，並且寫在經上，正是警戒我們這末世的人。所以，自己以為站得穩的，須要謹慎，免得跌倒。」(哥林多前書 10:11-12) 真的不要有站得穩的自信。但要知道，「你們所遇見的試探，無非是人所能受的。神是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」(哥林多前書 10:13) 開一條出路是絕對可靠的應許，因為在有需要的時候，祂會親自介入的。

6. 要逃避拜偶像的事

       「我所親愛的弟兄啊，你們要逃避拜偶像的事。我好像對明白人說的，你們要審察我的話。我們所祝福的杯，豈不是同領基督的血嗎？我們所擘開的餅，豈不是同領基督的身體嗎？我們雖多，仍是一個餅、一個身體，因為我們都是分受這一個餅。你們看屬肉體的以色列人，那吃祭物的豈不是在祭壇上有分嗎？我是怎麼說呢？豈是說祭偶像之物算得甚麼呢？或說偶像算得甚麼呢？我乃是說：外邦人所獻的祭是祭鬼，不是祭神，我不願意你們與鬼相交。你們不能喝主的杯，又喝鬼的杯；不能吃主的筵席又吃鬼的筵席。我們可惹主的憤恨嗎？我們比他還有能力嗎？」(哥林多前書 10:14-22)

        這裏明說了要逃避拜偶像的事，餅和杯本是耶穌自己訂立的，為的是記念祂(參路加福音 22:14-20)，並不是像有些人以為的，行擘餅禮就會和主合而為一。在教會的擘餅禮中，「我們雖多，仍是一個餅、一個身體，因為我們都是分受這一個餅。」(哥林多前書 10:17) 我們都是和基督有份的，因「教會是他的身體，是那充滿萬有者所充滿的。」(以弗所書 1:23) 這是指神的教會，不是說地上的建築物。

       然後他說，「你們看屬肉體的以色列人，那吃祭物的豈不是在祭壇上有分嗎？」(哥林多前書 10:18) 他特別提到是屬肉體的以色列人，如果是屬靈的， 就知道耶穌說，「…各樣的食物都是潔淨的。」(馬可福音 7:19) 這是屬靈的知識。屬肉體的不會有這知識，且如果是屬肉體的，就會覺得那吃祭物的就會和在祭壇上有分，也就是再一次強調了，「…人不都有這等知識。有人到如今因拜慣了偶像，就以為所吃的是祭偶像之物，他們的良心既然軟弱，也就污穢了。」(哥林多前書 8:7) 更明說了，「…外邦人所獻的祭是祭鬼，不是祭神，我不願意你們與鬼相交。」(哥林多前書 10:20) 所以「你們不能喝主的杯，又喝鬼的杯；不能吃主的筵席又吃鬼的筵席。」(哥林多前書 10:21) 結論就是，「我們可惹主的憤恨嗎？我們比他還有能力嗎？」(哥林多前書 10:22) 很顯然的，兩者的答案都是不，所以我們要做的就是他明說的，要逃避拜偶像的事。

7. 不可妄用有知識得的自由而要為眾人的益處

       「凡事都可行，但不都有益處。凡事都可行，但不都造就人。無論何人，不要求自己的益處，乃要求別人的益處。凡市上所賣的，你們只管吃，不要為良心的緣故問甚麼話，因為地和其中所充滿的都屬乎主。倘有一個不信的人請你們赴席，你們若願意去，凡擺在你們面前的，只管吃，不要為良心的緣故問甚麼話。若有人對你們說「這是獻過祭的物」，就要為那告訴你們的人，並為良心的緣故不吃。我說的良心不是你的，乃是他的。我這自由為甚麼被別人的良心論斷呢？我若謝恩而吃，為甚麼因我謝恩的物被人毀謗呢？所以，你們或吃或喝，無論做甚麼，都要為榮耀神而行。不拘是猶太人，是希臘人，是神的教會，你們都不要使他跌倒；就好像我凡事都叫眾人喜歡，不求自己的益處，只求眾人的益處，叫他們得救。」(哥林多前書 10:23-33)

        一開始又強調了一次，「凡事我都可行，但不都有益處；凡事我都可行，但無論哪一件，我總不受它的轄制。」(哥林多前書 6:12) 也是因為凡事都不造就人。然後說到了，「無論何人，不要求自己的益處，乃要求別人的益處。」（哥林多前書 10:24) 當然這不是一個沒有限度的敘述，因為經文又說，「有些人存疑心，你們要憐憫他們；有些人你們要從火中搶出來，搭救他們；有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡。」(猶大書 1:22-23) 這是對弟兄姊妹說的。相同的，當他說到，「…向甚麼樣的人，我就作甚麼樣的人。…」(哥林多前書 9:22) 也是如前所述有限度的。

        他又明說了，「凡市上所賣的，你們只管吃，不要為良心的緣故問甚麼話，因為地和其中所充滿的都屬乎主。」(哥林多前書 10:25-26) 「若有人對你們說「這是獻過祭的物」，就要為那告訴你們的人，並為良心的緣故不吃。我說的良心不是你的，乃是他的。…」(哥林多前書 10:28-29) 因那人會告訴你是因為他以為基督徒是不該吃獻過祭的物。雖然屬靈的他有萬物都是潔淨的知識，良心不會不平安的，而且他很清楚，「…判斷我的乃是主。」(哥林多前書 4:4) 但他仍然選擇不吃，原因是因為「…我這自由為甚麼被別人的良心論斷呢？我若謝恩而吃，為甚麼因我謝恩的物被人毀謗呢？」(哥林多前書 10:29-30)

        他一向都是站在神那邊做決定的，所以他會說，「…你們或吃或喝，無論做甚麼，都要為榮耀神而行。」(哥林多前書 10:31) 這也就是他做事情的準則，「不拘是猶太人，是希臘人，是神的教會，你們都不要使他跌倒；就好像我凡事都叫眾人喜歡，不求自己的益處，只求眾人的益處，叫他們得救。」(哥林多前書 10:32-33) 一切都是為眾人的益處，叫他們得救。

First, it is mentioned that preachers may receive their wages through the gospel; we discuss the reasons for this in detail, citing two previous articles in the process. Second, it addresses the need to preach the gospel willingly and to enable people to receive the gospel without cost. Third, it speaks of the preacher serving as a servant to all so that he may share in the benefits of the gospel with others, discussing the truth that before Christ, we are under the true spirit of the Law. Fourth, we discussed the need to conquer one’s own self in order to obtain an imperishable crown, as well as the differences in choices when before and after salvation. Fifth, we addressed using past events as warnings, briefly discussing some relevant historical examples, while emphasizing that when tempted, God will provide a way of escape; we also discussed in detail the significance of Christ as the Rock of the Spirit. The sixth section clearly states that we must flee from idolatry. Finally, it addresses the need not to misuse the freedom that comes with knowledge, but to act for the benefit of all, noting that Paul consistently made decisions in accordance with God’s will.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (8/23/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Preachers are entitled to a wage for the Gospel

“Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord. My defense to those who examine me is this: Do we not have a right to eat and drink? Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? Or do only Barnabas and I not have a right to refrain from working? Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock? I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing.” God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ.”(1 Corinthians 9:1-12) 

        Paul was free, for “…if the Son makes you free, you will be free indeed.”(John 8:36) He was personally chosen as an apostle by the risen Lord, for after witnessing the miracle of the great light, the Lord spoke to him through Ananias, saying, among other things, “…Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel.”(Acts 9:15) He did indeed see the risen Lord Jesus Christ, although previously in “1177 Saul saw great light, Ananias, and Peter raised Tabitha – Acts(9)1-43” under “1. The three accounts of Christ appearing to Saul,” but in those three accounts, it is not explicitly stated that he saw the Lord Jesus; we used other scriptures to confirm this point. Here, however, it is stated directly. Those interested in the events surrounding Saul’s encounter with the bright light should refer to that article. 

        The church in Corinth was indeed the work Paul did in the Lord; he was their spiritual father, as this Scripture says: “For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.”(1 Corinthians 4:15) That is why he says, “If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord. My defense to those who examine me is this.”(1 Corinthians 9:2-3) 

        He then explicitly states that apostles may receive compensation for the gospel, saying,”Do we not have a right to take along a believing wife, …Or do only Barnabas and I not have a right to refrain from working?”(1 Corinthians 9:5-6) Please note that this passage refers to apostles; that Barnabas was an apostle can be seen from this scripture: “But when the apostles Barnabas and Paul heard of it, …”(Acts 14:14) Therefore, the word “we” referred to here are Paul and Barnabas, and we see that neither of them was married. No wonder Barnabas was able to do the following, “and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet.”(Acts 4:37) He was also able to remain in Antioch (see Acts 11:22-26) and the two of them were able to undertake their first missionary journey because Barnabas was able to make decisions on his own. In fact, this point is not particularly important and has nothing to do with salvation; I mention it because it logically demonstrates that “what God tells us through the Bible is consistent.”

        This principle can then be extended to general situations, showing that God, through the Law given by Moses, reveals that He cares for us. Another example is given: preachers are entitled to receive compensation for the gospel; therefore, the conclusion is drawn: “If others share the right over you, do we not more? …”(1 Corinthians 9:12). Their principle at that time was: “…Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ.”(1 Corinthians 9:12)

        Note that he is saying he did not exercise this right in the church at Corinth; he had exercised it before. He says,”You yourselves also know, Philippians, that at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; for even in Thessalonica you sent a gift more than once for my needs.”(Philippians 4:15-16) But as for Paul, he clearly stated that whenever possible, he worked with his own hands, just as the Scripture says, “…because he was of the same trade, he stayed with them (Aquila and Priscilla) and they were working, for by trade they were tent-makers.”(Acts 18:3) 

        From these scriptures, we see once again that Paul’s logic was very clear, because our logical reasoning aligns with God’s, just as we have previously explained. You can find this explanation in”1196 Justification, New Testament as reality, logical deduction from God – Gal(3)10-29″ under the section “2. The Old Testament is a shadow, while the New Testament is the reality of Christ’s coming, as promised.” Please refer to that article.

2. Be willing to preach the gospel and enable people to receive it without cost

“Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel. But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast (G4725, glorying) an empty one. For if I preach the gospel, I have nothing to boast (G4725) of, for I am under compulsion; for woe is me if I do not preach the gospel. For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me. What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.”(1 Corinthians 9:13-18)

        Once again, it is made very clear why “…the Lord directed those who proclaim the gospel to get their living from the gospel.”(1 Corinthians 9:14) He does not boast, for he knows full well “so that, just as it is written, “Let him who boasts (G4725) , boast (G4725) in the Lord.””(1 Corinthians 1:31) Therefore, he humbly says, “For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel.”(1 Corinthians 9:16) He goes on to say that he does this willingly, and his reward is “…when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.”(1 Corinthians 9:18) Since his consideration, how could he not be doing this willingly?

3. Becoming a servant to all so that Paul might share in the blessings of the gospel with others

“For though I am free from all men, I have made myself a slave to all, so that I may win more. To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it.”(1 Corinthians 9:19-23)      

        He knew very clearly that,”…if the Son makes you free, you will be free indeed.”(John 8:36). But because he was determined to save some at all costs, he voluntarily restricted himself: “To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some.”(1 Corinthians 9:22) His adaptability had its limits; for example, when he encountered an unbeliever, he did not become an unbeliever himself. Therefore, “I do all things for the sake of the gospel, so that I may become a fellow partaker of it.”(1 Corinthians 9:23) 

        When he says, “to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law.”(1 Corinthians 9:21), he was referring to keeping the true spirit of the law, not the letter of the law. Jesus said, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.”(Matthew 5:17-18) What He fulfilled was not the letter of the law, but its true spirit. For example, “…He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.””(Matthew 12:11-12) He was not observing the time of the Sabbath at all, but fulfilling the true spirit of the Sabbath. “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all.”(James 2:10) Here, too, we can see that what He fulfilled was the true spirit of the law, not its literal provisions. 

4. We must conquer ourselves to win an imperishable crown

“Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.”(1 Corinthians 9:24-27) 

        It is made very clear here that worldly competition is merely for a perishable crown, so even those competitors exercise self-control; but we are striving for an imperishable crown, so we must exercise even greater self-control:

“Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air.”(1 Corinthians 9:26) In other words, “So then, brethren, we are under obligation, not to the flesh, to live according to the flesh⁠— for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.”(Romans 8:12-13) 

        Before we were saved, we were undoubtedly like this: “For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.”(Romans 7:18-20) I used to think Paul was making excuses, saying that it was the sin within me that was doing these things, but it turns out that is exactly the case. Even after being saved, there are times when I do the evil I do not want to do; however, “evil” here does not necessarily mean sin, but rather refers to all the things we do not want to do yet find ourselves unable to avoid doing. 

        After being saved, we are supposed to be able to

have “I can do all things through Him who strengthens me.”(Philippians 4:13) We note that he says, “Not that I speak from want, for I have learned to be content in whatever circumstances I am.”(Philippians 4:11) So this holds true in any circumstance. In other words, the Holy Spirit enables us to do everything we are willing to do that is beneficial to us—not just what this verse refers to: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) Because some things we are willing to do are not sins, such as taking a leisurely walk or watching certain movies, etc. Of course, if God tells us not to watch a movie, and we insist on watching it anyway, that becomes a sin of disobedience to God—though in my experience, God does not act that way. In other words, if a supernatural force tells me I cannot watch a movie, my conclusion would be that it comes from a servant of Satan. We also see that Paul truly feared, “…after I have preached to others, I myself will not be disqualified.”(1 Corinthians 9:27) This can only be achieved by disciplining my body and bringing it under my control.

5. Learn from examples of past, but trust that a way out will be provided when tempted

“For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food; and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 

Now these things happened as examples for us, so that we would not crave evil things as they also craved. Do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.” Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day. Nor let us try the Lord, as some of them did, and were destroyed by the serpents. Nor grumble, as some of them did, and were destroyed by the destroyer. Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed that he does not fall. No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”(1 Corinthians 10:1-13)

        The events mentioned at the beginning are clearly recorded in the Old Testament. We will now briefly discuss them; those who wish to see the details can look up the corresponding scriptures. First,”The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.”(Exodus 13:21-22)     “Passing through the sea” refers to: “Then Moses stretched out his hand over the sea; and the LORD swept the sea back by a strong east wind all night and turned the sea into dry land, so the waters were divided. The sons of Israel went through the midst of the sea on the dry land, and the waters were like a wall to them on their right hand and on their left.”(Exodus 14:21-22) This illustrates that they were baptized in the cloud and the sea and came under the Law of Moses.

        “Eating the same spiritual food” refers to:

“Then the LORD said to Moses, “Behold, I will rain bread (manna) from heaven for you; and the people shall go out and gather a day’s portion every day, that I may test them, whether or not they will walk in My instruction. On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.””(Exodus 16:4-5) 

        Drinking the same spiritual water refers to: “Then the LORD said to Moses, “Pass before the people and take with you some of the elders of Israel; and take in your hand your staff with which you struck the Nile, and go. Behold, I will stand before you there on the rock at Horeb; and you shall strike the rock, and water will come out of it, that the people may drink.” And Moses did so in the sight of the elders of Israel.”(Exodus 17:5-6) The Old Testament does not explicitly state what that rock was, but it is now made clear: “…for they were drinking from a spiritual rock which followed (G190) them; and the rock was Christ.”(1 Corinthians 10:4) Please note that the word “followed” is used here, so Christ was with them the whole time. 

        It goes on to say, “Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.”(1 Corinthians 10:5) This can be seen from their fate: “So the LORD’S anger burned in that day, and He swore, saying, ‘None of the men who came up from Egypt, from twenty years old and upward, shall see the land which I swore to Abraham, to Isaac and to Jacob; for they did not follow Me fully, except Caleb the son of Jephunneh the Kenizzite and Joshua the son of Nun, for they have followed the LORD fully.’ So the LORD’S anger burned against Israel, and He made them wander in the wilderness forty years, until the entire generation of those who had done evil in the sight of the LORD was destroyed.”(Numbers 32:10-13) Therefore, of that generation, only Caleb and Joshua entered the land of Canaan at that time.

        Moses did not enter the land of Canaan for a different reason:

“and the LORD spoke to Moses, saying, “Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield its water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink.””(Numbers 20:7-8)

        And finally, “Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly, and the congregation and their beasts drank. But the LORD said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, …”(Numbers 20:11-12) We see that Moses was angry; he did not simply command the rock to bring forth water, but struck it. Therefore, “…you shall not bring this assembly into the land which I have given them.”(Numbers 20:12)

        In the New Testament era, we see that God is a God of mercy and grace. First, we see that Satan did not have Moses’ body, for the Scripture says,”But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!””(Jude 9) The Lord’s will will certainly be fulfilled. Later, we see that Moses did indeed enter the land of Canaan, for on the Mount of Transfiguration in the land of Canaan, the Scripture says, “And behold, Moses and Elijah appeared to them, talking with Him.”(Matthew 17:3) Therefore, Moses entered the land of Canaan in the New Testament era.

        “Craving evil things” refers to the following: “The rabble who were among them had greedy desires; and also the sons of Israel wept again and said, “Who will give us meat to eat?”(Numbers 11:4) As a result, “Now there went forth a wind from the LORD and it brought quail from the sea, and let them fall beside the camp, about a day’s journey on this side and a day’s journey on the other side, all around the camp and about two cubits deep on the surface of the ground. The people spent all day and all night and all the next day, and gathered the quail (he who gathered least gathered ten homers) and they spread them out for themselves all around the camp. While the meat was still between their teeth, before it was chewed, the anger of the LORD was kindled against the people, and the LORD struck the people with a very severe plague. So the name of that place was called Kibroth-hattaavah, because there they buried the people who had been greedy.”(Numbers 11:31-34)

        When the Scripture says, “Do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.””(1 Corinthians 10:7) it refers to “Now when Aaron saw this, he built an altar before it; and Aaron made a proclamation and said, “Tomorrow shall be a feast to the LORD.” So the next day they rose early and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.”(Exodus 32:5-6) 

        “Committing sexual immorality” refers to: “While Israel remained at Shittim, the people began to play the harlot with the daughters of Moab.”(Numbers 25:1) At that time, “Those who died by the plague were 24,000.”(Numbers 25:9) In 1 Corinthians 10:8, it says that there was only twenty-three thousand fell in one day. Please note that there is a discrepancy of one thousand people in the numbers here. The Bible sometimes does this—there are slight differences in unimportant details—to draw our attention to the most important message. Here, it is telling us not to commit sexual immorality. 

        “Destroyed by snakes” refers to: “Then they set out from Mount Hor by the way of the Red Sea, to go around the land of Edom; and the people became impatient because of the journey. The people spoke against God and Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food.” The LORD sent fiery serpents among the people and they bit the people, so that many people of Israel died.”(Numbers 21:4-6)

        The final example states, “Nor grumble, as some of them did, and were destroyed by the destroyer.”(1 Corinthians 10:10) This refers to the Korah incident and the plague that followed: “But those who died by the plague were 14,700, besides those who died on account of Korah.”(Numbers 16:49) If I were to explain this in detail, it would take too long, since we are not currently studying the Old Testament; please read Numbers 16:1-50 for yourself.

        “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed that he does not fall.”(1 Corinthians 10:11-12)

        You really shouldn’t have the confidence that you are standing firm. But know this: “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”(1 Corinthians 10:13) This promise of a way out is absolutely reliable, because when the need arises, He Himself will intervene.

6. Flee from idolatry

“Therefore, my beloved, flee from idolatry. I speak as to wise men; you judge what I say. Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. Or do we provoke the Lord to jealousy? We are not stronger than He, are we?”(1 Corinthians 10:14-22) 

        This passage clearly states that we must avoid idolatry. The bread and the cup were instituted by Jesus Himself for the purpose of commemorating Him (see Luke 22:14–20), and not—as some believe—so that partaking in the breaking of bread would result in becoming one with the Lord. In the church’s breaking of bread, “Since there is one bread, we who are many are one body; for we all partake of the one bread.”(1 Corinthians 10:17) We all share in Christ, for “…the church, which is His body, the fullness of Him who fills all in all.”(Ephesians 1:22-23) This refers to the church of God, not to earthly buildings.   

        When he says, “Look at the nation Israel; are not those who eat the sacrifices sharers in the altar?”(1 Corinthians 10:18) He specifically mentions the nation Israel, which is according to the flesh; if they were spiritual, they would know that Jesus said, “…all foods clean.”(Mark 7:19) This is spiritual knowledge. Those who are carnal do not possess this knowledge; moreover, if they are carnal, they would believe that those who eat the sacrificial offerings share in the altar—which once again emphasizes, “…not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled.”(1 Corinthians 8:7) It is stated even more clearly: “No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons.”(1 Corinthians 10:20) Therefore, “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.”(1 Corinthians 10:21) The conclusion is, “Or do we provoke the Lord to jealousy? We are not stronger than He, are we?”(1 Corinthians 10:22) Clearly, the answer to both questions is no; therefore, what we must do is what He has clearly stated: we must abstain from idol worship.

7. Do not abuse the freedom that comes with knowledge; seek the good of all

“All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. Let no one seek his own good, but that of his neighbor. Eat anything that is sold in the meat market without asking questions for conscience’ sake; for the earth is the Lord’s, and all it contains. If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions for conscience’ sake. But if anyone says to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake; I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience? If I partake with thankfulness, why am I slandered concerning that for which I give thanks? Whether, then, you eat or drink or whatever you do, do all to the glory of God. Give no offense either to Jews or to Greeks or to the church of God; just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved.”(1 Corinthians 10:23-33) 

        At the very beginning, it is emphasized once again: “All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything.”(1 Corinthians 6:12) This is also because not everything builds others up. Then it goes on to say, “Let no one seek his own good, but that of his neighbor.”(1 Corinthians 10:24) Of course, this is not an unlimited statement, for the Scripture also says, “And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.”(Jude 1:22–23) This is addressed to brothers and sisters. Similarly, when he says, “…I have become all things to all men, so that I may by all means save some.”(1 Corinthians 9:22), this too is subject to the limitations mentioned earlier.

        He also states clearly, “Eat anything that is sold in the meat market without asking questions for conscience’ sake; for the earth is the Lord’s, and all it contains.”(1 Corinthians 10:25–26) “But if anyone says to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake; I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience?”(1 Corinthians 10:28-29) For that person will tell you this because he believes that Christians should not eat food offered to idols. Although, spiritually speaking, he has the knowledge that all things are clean and his conscience is at peace, he is also well aware that, “…the one who examines me is the Lord.”(1 Corinthians 4:4) Yet he still chooses not to eat, because “… why is my freedom judged by another’s conscience? If I partake with thankfulness, why am I slandered concerning that for which I give thanks?”(1 Corinthians 10:29-30)

        He has always made decisions in accordance with God’s will, which is why he says, “Whether, then, you eat or drink or whatever you do, do all to the glory of God.”(1 Corinthians 10:31) This was also his guiding principle: “Give no offense either to Jews or to Greeks or to the church of God; just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved.”(1 Corinthians 10:32-33) Everything is for the benefit of all, so that they may be saved.

    我们先来看创世记的经文怎么说？「耶和华神说：「那人已经与我们相似，能知道善恶。…」」(创世记 3:22, 和合本) 当我们说到两者相似时，一定有相同的地方和不同之处，要不就是完全相同或是完全不同。祂是说现在那人与我们相似，那么以前就是相同的，这是因为「神就照著自己的形像造人，乃是照著他的形像造男造女。」(创世记 1:27) 在起初创造时，他们的眼睛未开，和神的形像相同，神的标准就是他们的标准，因此相同。              #

    我们现在来看改变在那里？当他们不顺服神而犯罪时，「他们二人的眼睛就明亮了，…」(创世记 3:7) 于是他们就和神相似了。相似点在那里，就是「…能知道善恶。…」(创世记 3:22) 除去这一点，其余的部份还是相同的。我们知道，逻辑有两个部份，就是逻辑推导和作为输入的公理，逻辑推导是客观的，不会因为他们的眼睛明亮而改变，所以圣经是说我们和神的逻辑推导相同。那么惟一因眼睛明亮而有的改变，就是他们自己能知道善恶，也就是说，他们有了自己的标准来判断善恶， 不再有和神的一致标准。在逻辑上那一致的标准，就是在神形像中的神的公理。            

    当眼睛明亮后，各人就有了自己的标准(看见)，我们称之为个人可变的公理(或简称为个人公理)，作为他们在逻辑上的决定如何做事的输入点。因个人可变的公理不同，虽然逻辑推导是相同的，还是会因有个人不同的可变的公理的输入，而对同一件事产生不同的决定，这就是逻辑。        

    个人的公理是可以改变的，看到这点，我们就先从一个简单而没有别的因素介入的例子开始，来进一步阐述逻辑，也就是开始时简单的问，杀人是不是恶的？一般人在个人的公理中认为杀人是恶的，就因此而不杀人。但对食人族而言，杀不同族的人是善的，他们的逻辑推导要他们做善的事，就因此有个人可变的公理而杀不同族的人。又譬如说，一个精神有病的人，他个人的公理会瞬息万变， 虽然逻辑推导是相同的，但因输入的不同，而在不同的时候就会有不同的决定。      

    神有绝对的主权，祂可以随时随地开我们的眼睛，当神开我们的眼睛时，我们能看见更多的事情，个人的公理会因此而改变。譬如说，当「以利沙祷告说：「耶和华啊，求你开这少年人的眼目，使他能看见。」耶和华开他的眼目，他就看见满山有火车火马围绕以利沙。」(列王纪下 6:17) 那少年人原来的个人公理中没有满山的火车火马围绕以利沙，现在他知道的确是有了，他个人的公理就更新改变了，新的个人公理就包括了满山有火车火马围绕以利沙。        

    既然我们和神的逻辑推导相同，那么很明显的，不同点就是在个人的公理和神的公理不同。举个例子来说，神可以随时随地行神迹，而我们最多是行神迹的管道。但因为我们和神的逻辑推导相同，神就可以用开我们的眼睛来引导我们，去改变我们个人的公理，而导致有不同的决定。 

    最后我要提到的是，我知道我们的逻辑推导和神逻辑推导是相同的这点，是很多人都不能接受的，甚至有人会以为这是在亵渎神，但是圣经就是这样说的，在逻辑上我实在找不出有任何矛盾的地方。有人能接受逻辑上没有矛盾的地方，但不能够接受精神病人的这个例子，认为精神病人根本没有逻辑可言， 这好像也是我们表面上的观察，只是这样想会违背了逻辑。为甚么呢？因为既然逻辑有两部份，而逻辑的推导大家都相同，精神病的人只能有个人的公理瞬息万变，才会和观察相同。 

Let’s first look at what the passage says: “Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil; …”(Genesis 3:22, NASB95) When we speak of two things being similar, there must have both similarities and differences; otherwise, they would be either completely the same or completely different. He is saying that now the man is like us, so previously they were the same. This is because “God created man in His own image, in the image of God He created him; male and female He created them.”(Genesis 1:27) At the beginning of creation, their eyes were not yet open; they were in the image of God, and God’s standards were their standards—therefore, they were the same. 

Now let us consider where the change occurred. When they disobeyed God and sinned, “Then the eyes of both of them were opened, …”(Genesis 3:7) Thus, they became like God. The point of similarity lies in “…knowing good and evil; …”(Genesis 3:22). Apart from this, the rest remains the same. We know that logic consists of two parts: logical deduction and the axioms used as input. Logical deduction is objective and does not change simply because their eyes were opened; therefore, the Bible states that our logical deductions are the same as God’s. Thus, the only change resulting from their eyes being opened was that they themselves could know good and evil—that is, they developed their own standard for judging good and evil and no longer shared a unified standard with God. Logically speaking, that unified standard is God’s axioms as reflected in the image of God. 

Once their eyes were opened, each person developed their own standard (perception); we call this a personally variable axiom (or simply a personal axiom), which serves as the input point for their logical decisions on how to act. Because personally variable axioms differ, even though the logical deduction is the same, different decisions regarding the same matter will arise due to the input of different personally variable axioms—this is logic.

Since personal axioms are subject to change, let us begin with a simple example free from other intervening factors to further illustrate logic. We’ll start with a straightforward question: Is killing another person evil? Most people, based on their personal axioms, consider killing to be evil and therefore refrain from doing so. But for a cannibalistic tribe, killing members of other tribes is good; their logical reasoning leads them to do what is good, and thus, based on their personal, variable axioms, they kill members of other tribes. Another example is a person with a mental illness, whose personal axioms can change in the blink of an eye. Although the logical reasoning remains the same, due to different inputs, different decisions will be made at different times.

God has absolute sovereignty; He can open our eyes at any time and in any place. When God opens our eyes, we are able to see more, and our personal axioms will change as a result. For example, when “…Elisha prayed and said, “O LORD, I pray, open his eyes that he may see.” And the LORD opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.”(2 Kings 6:17). The servant’s original personal axioms did not include a mountain full of chariots of fire and horses of fire surrounding Elisha; now that he knows this is indeed the case, his personal axioms have been updated and changed, and his new personal axioms now include the fact that the mountain is full of chariots of fire and horses of fire surrounding Elisha.

Since our logical deduction is the same as God’s, it is clear that the difference lies in our personal axioms versus God’s. To give an example, God can perform miracles anytime and anywhere, while we are, at most, channels through which miracles are performed. But because our logical deduction is the same as God’s, He can open our eyes to guide us, change our personal axioms, and lead us to make different decisions.

Finally, I want to mention that I know many people cannot accept the idea that our logical deduction is the same as God’s; some might even consider this blasphemous. However, this is what the Bible says, and logically, I truly cannot find any contradiction in it. Some people can accept that there is no logical contradiction, but cannot accept the example of a mentally ill person, arguing that such individuals lack any logic whatsoever. This seems to be based on our superficial observations, but thinking this way actually contradicts logic. Why? Because since logic consists of two parts and logical deduction is the same for everyone, a mentally ill person’s personal axioms must be constantly changing in order to align with our observations.

    我們先來看創世記的經文怎麼說？「耶和華神說：「那人已經與我們相似，能知道善惡。…」」(創世記 3:22, 和合本) 當我們說到兩者相似時，一定有相同的地方和不同之處，要不就是完全相同或是完全不同。祂是說現在那人與我們相似，那麼以前就是相同的，這是因為「神就照着自己的形像造人，乃是照着他的形像造男造女。」(創世記 1:27) 在起初創造時，他們的眼睛未開，和神的形像相同，神的標準就是他們的標準，因此相同。

           我們現在來看改變在那裏？當他們不順服神而犯罪時，「他們二人的眼睛就明亮了，…」(創世記 3:7) 於是他們就和神相似了。相似點在那裏，就是「…能知道善惡。…」(創世記 3:22) 除去這一點，其餘的部份還是相同的。我們知道，邏輯有兩個部份，就是邏輯推導和作為輸入的公理，邏輯推導是客觀的，不會因為他們的眼睛明亮而改變，所以聖經是說我們和神的邏輯推導相同。那麼惟一因眼睛明亮而有的改變，就是他們自己能知道善惡，也就是說，他們有了自己的標準來判斷善惡， 不再有和神的一致標準。在邏輯上那一致的標準，就是在神形像中的神的公理。

           當眼睛明亮後，各人就有了自己的標準(看見)，我們稱之為個人可變的公理(或簡稱為個人公理)，作為他們在邏輯上的決定如何做事的輸入點。因個人可變的公理不同，雖然邏輯推導是相同的，還是會因有個人不同的可變的公理的輸入，而對同一件事產生不同的決定，這就是邏輯。

     個人的公理是可以改變的，看到這點，我們就先從一個簡單而沒有別的因素介入的例子開始，來進一步闡述邏輯，也就是開始時簡單的問，殺人是不是惡的？一般人在個人的公理中認為殺人是惡的，就因此而不殺人。但對食人族而言，殺不同族的人是善的，他們的邏輯推導要他們做善的事，就因此有個人可變的公理而殺不同族的人。又譬如說，一個精神有病的人，他個人的公理會瞬息萬變， 雖然邏輯推導是相同的，但因輸入的不同，而在不同的時候就會有不同的決定。

     神有絕對的主權，祂可以隨時隨地開我們的眼睛，當神開我們的眼睛時，我們能看見更多的事情，個人的公理會因此而改變。譬如說，當「以利沙禱告說：「耶和華啊，求你開這少年人的眼目，使他能看見。」耶和華開他的眼目，他就看見滿山有火車火馬圍繞以利沙。」(列王紀下 6:17) 那少年人原來的個人公理中沒有滿山的火車火馬圍繞以利沙，現在他知道的確是有了，他個人的公理就更新改變了，新的個人公理就包括了滿山有火車火馬圍繞以利沙。

     既然我們和神的邏輯推導相同，那麼很明顯的，不同點就是在個人的公理和神的公理不同。舉個例子來說，神可以隨時隨地行神蹟，而我們最多是行神蹟的管道。但因為我們和神的邏輯推導相同，神就可以用開我們的眼睛來引導我們，去改變我們個人的公理，而導致有不同的決定。   

    最後我要提到的是，我知道我們的邏輯推導和神邏輯推導是相同的這點，是很多人都不能接受的，甚至有人會以為這是在褻瀆神，但是聖經就是這樣說的，在邏輯上我實在找不出有任何矛盾的地方。有人能接受邏輯上沒有矛盾的地方，但不能夠接受精神病人的這個例子，認為精神病人根本沒有邏輯可言， 這好像也是我們表面上的觀察，只是這樣想會違背了邏輯。為甚麼呢？因為既然邏輯有兩部份，而邏輯的推導大家都相同，精神病的人只能有個人的公理瞬息萬變，才會和觀察相同。

    我们首先谈到保罗所了解的夫妻相处之道，讨论了一个他没有讲到的特殊情况。第二是提到了主对已嫁娶的吩咐及保罗对其余人说的话，前者是说不要离婚，后者是说即使有一人不信主，也要努力试著不离婚， 但别人非要离婚就让那人走。第三是说到各人蒙召时的身分要在神面前守住，并举了一个例子，也说到了我们是基督的奴仆。第四是讲到保罗论童身的人。第五是说保罗个人站在神那边所持的观点。第六是讨论要顾别人的事，尤其是软弱人的事，谈到了一个一般情况的知识，强调了不是所有人都有这看似一般的知识。最后我们简谈了食物若叫弟兄跌倒就不这样吃。                            

    请注意，这文章是基于周日(8/16/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。                      

1.  保罗所了解的夫妻相处之道        

    「论到你们信上所提的事，我说男不近女倒好。但要免淫乱的事，男子当各有自己的妻子，女子也当各有自己的丈夫。丈夫当用合宜之分待妻子，妻子待丈夫也要如此。妻子没有权柄主张自己的身子，乃在丈夫；丈夫也没有权柄主张自己的身子，乃在妻子。夫妻不可彼此亏负，除非两相情愿，暂时分房，为要专心祷告方可；以后仍要同房，免得撒但趁著你们情不自禁引诱你们。我说这话，原是准你们的，不是命你们的。我愿意众人像我一样，只是各人领受神的恩赐，一个是这样，一个是那样。」(哥林多前书 7:1-7)        

    保罗很清楚的说是「我说」，而不是「主吩咐说」，但这只是和合本的翻译，在汇编(Strong’s Concordance)的原文中没有这样写，我们能在这经文看到这点，「我说这话，原是准你们的，不是命你们的。」(哥林多前书 7:6) 所以最多只是他所知道的一般原则，是可以在特殊情况下有不同的做法，但不能以此为借口，如同我们不该「…将我们神的恩变作放纵情欲的机会，…」(犹大书 1:4) 一样。以他的看法，也是很实际的看法，就是遇到合适的人，男女应该结婚且合宜相待，也可以避免淫乱的事。          

    他说，「夫妻不可彼此亏负，除非两相情愿，暂时分房，为要专心祷告方可；以后仍要同房，免得撒但趁著你们情不自禁引诱你们。」(哥林多前书 7:5) 他说的一般原则是要同房去避免撒但的引诱，如果一个人根本不会因此而被撒但的差役引诱，同房就不是一个非遵循不可的律法。譬如说，在会打鼾而互相影响的情况下，真的有必要同房吗？所以他说的，「…暂时分房，为要专心祷告方可；…」(哥林多前书 7:5) 在这种情况下就不成立了！           

    所以他也知道有特殊的情况，就说得很清楚，「我说这话，原是准你们的，不是命你们的。」(哥林多前书 7:6) 他得救后显然没有结婚，这经文说得很清楚，「难道我们没有权柄娶信主的姊妹为妻，带著一同往来，仿佛其余的使徒和主的弟兄，并矶法一样吗？」(哥林多前书 9:5) 但他很清楚，各人领受是不一样的，所以他会说，「我愿意众人像我一样，只是各人领受神的恩赐，一个是这样，一个是那样。」(哥林多前书 7:7) 他也清楚的知道，一定有人和他领受的不同。如果相同，那神的祝福怎么可以做到？经文是这样说的，「神就照著自己的形像造人，乃是照著他的形像造男造女。神就赐福给他们，又对他们说：「要生养众多，遍满地面，…」」(创世记 1:27-28)  除非要人不结婚而生小孩，没有人结婚，怎么可以行出神的祝福而遍满地面呢？    

2. 主对已嫁娶的吩咐及保罗对其余人说的话          

    「我对著没有嫁娶的和寡妇说，若他们常像我就好。倘若自己禁止不住，就可以嫁娶。与其欲火攻心，倒不如嫁娶为妙。至于那已经嫁娶的，我吩咐他们，其实不是我吩咐，乃是主吩咐说：「妻子不可离开丈夫。若是离开了，不可再嫁，或是仍同丈夫和好。丈夫也不可离弃妻子。」我对其余的人说，不是主说，倘若某弟兄有不信的妻子，妻子也情愿和他同住，他就不要离弃妻子。妻子有不信的丈夫，丈夫也情愿和她同住，她就不要离弃丈夫。因为不信的丈夫就因著妻子成了圣洁，并且不信的妻子就因著丈夫成了圣洁。不然，你们的儿女就不洁净，但如今他们是圣洁的了。倘若那不信的人要离去，就由他离去吧！无论是弟兄，是姐妹，遇著这样的事都不必拘束。神召我们原是要我们和睦。你这作妻子的，怎么知道不能救你的丈夫呢？你这作丈夫的，怎么知道不能救你的妻子呢？只要照主所分给各人的，和神所召各人的而行。我吩咐各教会都是这样。有人已受割礼蒙召呢，就不要废割礼；有人未受割礼蒙召呢，就不要受割礼。受割礼算不得甚么，不受割礼也算不得甚么，只要守神的诫命就是了。」(哥林多前书 7:8-19)        

    在经文中，他对没有嫁娶的和寡妇说的很清楚，也说到主吩咐两人信主而已经嫁娶的该如何做，就是不能离弃。他又很清楚的表示了他的意见，如果只有一人信主而不信主的要离去，就由著不信的吧！因为「…神召我们原是要我们和睦。」(哥林多前书 7:15) 但他不是鼓励离婚，因为他接著就说至少要努力试著不离婚，强调「只要照主所分给各人的，和神所召各人的而行。我吩咐各教会都是这样。」(哥林多前书 7:17) 详情就请自己看一下经文。        

    最后是说到受割礼的没有必要，「…只要守神的诫命就是了。」(哥林多前书 7:19) 就是这经文所说的，「因为外面作犹太人的，不是(真)犹太人；外面肉身的割礼，也不是(真)割礼。惟有里面作的，才是(真)犹太人；(真)割礼也是心里的，在乎灵，不在乎仪文。这人的称赞不是从人来的，乃是从神来的。」(罗马书 2:28-29)    

3. 各人蒙召时的身分要在神面前守住          

    「各人蒙召的时候是甚么身分，仍要守住这身分。你是作奴隶蒙召的吗？不要因此忧虑。若能以自由，就求自由更好。因为作奴仆蒙召于主的，就是主所释放的人；作自由之人蒙召的，就是基督的奴仆。你们是重价买来的，不要作人的奴仆。弟兄们，你们各人蒙召的时候是甚么身分，仍要在神面前守住这身分。」(哥林多前书 7:20-24)          

    虽说是「各人蒙召的时候是甚么身分，仍要守住这身分。」(哥林多前书 7:20) 但接著就说不是要限制人去寻求更好的，因为当时的法律是，主人可以 让奴仆得自由的。又说到我们都是重价买来的，因耶稣是为了我们被钉在十字架上，所以我们是耶稣基督的奴仆，不要作人的奴仆，「…要在你们的身子上荣耀神。」(哥林多前书 6:20) 他又再一次强调，「弟兄们，你们各人蒙召的时候是甚么身分，仍要在神面前守住这身分。」(哥林多前书 7:24)       

    我们在腓利门书就可以看到他的确是这样做的(参腓利门书 1:1-25)。在其中，保罗为他在捆锁中所生的儿子阿尼西母求腓利门，阿尼西母本是逃出来的奴仆，因为经文这样说，「他暂时离开你，或者是叫你永远得著他；不再是奴仆，乃是高过奴仆，是亲爱的兄弟。在我实在是如此，何况在你呢！这也不拘是按肉体说，是按主说。」(腓利门书 1:15-16) 阿尼西母得救时的身分仍然是奴仆，所以保罗一定要他在神面前守住这身分，要他必须回到腓利门之前拿走奴仆的身份，遵守那时的法律而得到人间的自由。    

4. 保罗论童身的人          

    「论到童身的人，我没有主的命令，但我既蒙主怜恤能作忠心的人，就把自己的意见告诉你们。因现今的艰难，据我看来，人不如守素安常才好。你有妻子缠著呢，就不要求脱离；你没有妻子缠著呢，就不要求妻子。你若娶妻，并不是犯罪；处女若出嫁，也不是犯罪。然而这等人肉身必受苦难，我却愿意你们免这苦难。弟兄们，我对你们说，时候减少了。从此以后，那有妻子的，要像没有妻子；哀哭的，要像不哀哭；快乐的，要像不快乐；置买的，要像无有所得；用世物的，要像不用世物；因为这世界的样子将要过去了。」(哥林多前书 7:25-31)        

    他说到对童身的人的建议，不是主的命令，因为当时的情况艰难，就要人守素安常，结过婚的不要分离，没有结婚的不必求结婚，但后者基本上是违背人性的，不是常态，也不符合神生养众多，遍满地面的祝福，是对当时情况不得已的建议。接著是在说嫁娶当然不是犯罪，但婚姻绝对需要两个不同背景的人互相谋合，当然会有他说的苦难，不能就因此而不结婚，不是每个人都和他一样有神的感动的，所以他只是特例。        

    要知道看事的角度必须对才行，他接著就从世界要过去的角度来看嫁娶，哀哭，快乐，置买，和用世物，就得到了他的结论。但有些情况是不同的，譬如说，如果快乐是从神来的，我们怎么能不「…常常喜乐」呢？(帖撒罗尼迦前书 5:16) 因为「…主的日子要像贼来到一样。…」(彼得后书 3:10) 所以在世界没有过去之前，我们还是要做该做的事，不要愁眉苦脸。    

5.  保罗个人站在神那边的观点          

    「我愿你们无所挂虑。没有娶妻的，是为主的事挂虑，想怎样叫主喜悦；娶了妻的，是为世上的事挂虑，想怎样叫妻子喜悦。妇人和处女也有分别。没有出嫁的，是为主的事挂虑，要身体、灵魂都圣洁；已经出嫁的，是为世上的事挂虑，想怎样叫丈夫喜悦。我说这话是为你们的益处，不是要牢笼你们，乃是要叫你们行合宜的事，得以殷勤服事主，没有分心的事。若有人以为自己待他的女儿不合宜，女儿也过了年岁，事又当行，他就可随意办理，不算有罪，叫二人成亲就是了。倘若人心里坚定，没有不得已的事，并且由得自己作主，心里又决定了留下女儿不出嫁，如此行也好。这样看来，叫自己的女儿出嫁是好，不叫她出嫁更是好。丈夫活著的时候，妻子是被约束的；丈夫若死了，妻子就可以自由，随意再嫁，只是要嫁这在主里面的人。然而按我的意见，若常守节更有福气。我也想自己是被神的灵感动了。」(哥林多前书 7:32-40)          

    保罗继续说他自己的观点，这明显的说明， 虽然神是在带领(lead)他，犹如在第二次宣教时，圣灵不准他们往北或往南，要往西到马其顿去，但也给了他一些自由度去说些自己的观点。对有争议性的问题，如果是从神来的，他会很清楚的说明，如这经文所示，「至于那已经嫁娶的，我吩咐他们，其实不是我吩咐，乃是主吩咐说：「妻子不可离开丈夫。若是离开了，不可再嫁，或是仍同丈夫和好。丈夫也不可离弃妻子。」(哥林多前书 7:10-11)          

    然后他站在神那边的说出自己的观点，我们看他说的话就知道他是站在神那边，他说，「…是要叫你们行合宜的事，得以殷勤服事主，没有分心的事。」(哥林多前书 7:35) 详情经文写的很清楚，就请自己看一下经文。          

    接著就是在讲基本的常识，嫁娶不是罪，尤其是我们刚讲过婚姻是神的祝福，我们不是看到耶稣也说，「 所以神配合的，人不可分开。」吗？(马可福音 10:9) 并不是如许多人所想的一样，每一个婚姻都是神所配合的。如是这样，现实是有这么多离婚的人，难道说神犯了这么多的错误吗？绝对不是，但真正为神所配合的，是人不可分开的。他也特别的说到未出嫁的女儿，就也请自己看一下经文。        

    他讲到了「丈夫活著的时候，妻子是被约束的；丈夫若死了，妻子就可以自由，随意再嫁，只是要嫁这在主里面的人。」(哥林多前书 7:39) 前者是说，「弟兄们，我现在对明白律法的人说：你们岂不晓得律法管人是在活著的时候吗？就如女人有了丈夫，丈夫还活著，就被律法约束；丈夫若死了，就脱离了丈夫的律法。所以丈夫活著，她若归于别人，便叫淫妇；丈夫若死了，她就脱离了丈夫的律法，虽然归于别人，也不是淫妇。」(罗马书 7:1-3) 后者也应很清楚，就是这经文所说的，「你们和不信的原不相配，不要同负一轭。义和不义有甚么相交呢？光明和黑暗有甚么相通呢？基督和彼列有甚么相和呢？信主的和不信主的有甚么相干呢？」(哥林多后书 6:14-15) 他的确「…是被神的灵感动了。」(哥林多前书 7:40) 说出来这些话。但说守节更有福气，明说了这只是他的意见，不是神要人遍满全地的祝福。    

6. 要顾别人尤其是软弱人的事          

    「论到祭偶像之物，我们晓得我们都有知识。但知识是叫人自高自大，惟有爱心(G26, 神的爱)能造就人。若有人以为自己知道甚么，按他所当知道的，他仍是不知道。若有人爱神，这人乃是神所知道的。论到吃祭偶像之物，我们知道偶像在世上算不得甚么，也知道神只有一位，再没有别的神。虽有称为神的，或在天、或在地，就如那许多的神，许多的主；然而我们只有一位神，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是借著他有的，我们也是借著他有的。但人不都有这等知识。有人到如今因拜惯了偶像，就以为所吃的是祭偶像之物，他们的良心既然软弱，也就污秽了。其实食物不能叫神看中我们，因为我们不吃也无损，吃也无益。」(哥林多前书 8:1-8)          

    一开始就说惟有爱心能造就人，真的不要靠知识，知识告诉了我们，「我凭著主耶稣确知深信，凡物本来没有不洁净的；惟独人以为不洁净的，在他就不洁净了。」(罗马书 14:14) 所以这是耶稣自己说的，如经文所示，「耶稣对他们说：「你们也是这样不明白吗？岂不晓得凡从外面进入的，不能污秽人，因为不是入他的心，乃是入他的肚腹，又落到茅厕里。这是说，各样的食物都是洁净的。」(马可福音 7:18-19) 所以没有不洁净的食物。「但人不都有这等知识。有人到如今因拜惯了偶像，就以为所吃的是祭偶像之物，他们的良心既然软弱，也就污秽了。」(哥林多前书 8:7) 但是他真正了解，「各人不要单顾自己的事，也要顾别人的事。」(腓立比书 2:4) 为了那良心软弱的，就选择了不吃，因「其实食物不能叫神看中我们，因为我们不吃也无损，吃也无益。」(哥林多前书 8:8)        

    在这之前，他更讲到了一般的情况，神是无限而人是有限，神可以随时随地的开我们的眼睛，得到新的知识，这是那人该知道的，所以他会说，「若有人以为自己知道甚么，按他所当知道的，他仍是不知道。」(哥林多前书 8:2) 也看到了 说这是从神的角度看，「若有人爱神，这人乃是神所知道的。」(哥林多前书 8:3) 带出了这真实的叙述，「…我们只有一位神，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是借著他有的，我们也是借著他有的。」(哥林多前书 8:6) 强调了不是所有人都有这看似一般的知识。    

7. 食物若叫弟兄跌倒就不这样吃        

    「只是你们要谨慎，恐怕你们这自由竟成了那软弱人的绊脚石。若有人见你这有知识的在偶像的庙里坐席，这人的良心若是软弱，岂不放胆去吃那祭偶像之物吗？因此，基督为他死的那软弱弟兄，也就因你的知识沉沦了。你们这样得罪弟兄们，伤了他们软弱的良心，就是得罪基督。所以，食物若叫我弟兄跌倒，我就永远不吃肉，免得叫我弟兄跌倒了。」(哥林多前书 8:9-13)          

    这里主要是在说祭偶像之物不可吃，但基本的原则是一样的，食物若叫弟兄跌倒就不这样吃，不要弟兄姊妹因你的知识沉沦，而因此得罪了基督。但如果不是说食物，有时真是非讲不可，如这经文描述的情况下，「但我一看见他们行得不正，与福音的真理不合，就在众人面前对矶法说：「你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？」(加拉太书 2:14) 为了让福音的真理正确的传下来，保罗不得不对彼得如此说。 

     我們首先談到保羅所了解的夫妻相處之道，討論了一個他沒有講到的特殊情況。第二是提到了主對已嫁娶的吩咐及保羅對其餘人說的話，前者是說不要離婚，後者是說即使有一人不信主，也要努力試著不離婚， 但別人非要離婚就讓那人走。第三是說到各人蒙召時的身分要在神面前守住，並舉了一個例子，也說到了我們是基督的奴僕。第四是講到保羅論童身的人。第五是說保羅個人站在神那邊所持的觀點。第六是討論要顧別人的事，尤其是軟弱人的事，談到了一個一般情況的知識，強調了不是所有人都有這看似一般的知識。最後我們簡談了食物若叫弟兄跌倒就不這樣吃。

                          請注意，這文章是基於週日(8/16/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

       1.  保羅所了解的夫妻相處之道

       「論到你們信上所提的事，我說男不近女倒好。但要免淫亂的事，男子當各有自己的妻子，女子也當各有自己的丈夫。丈夫當用合宜之分待妻子，妻子待丈夫也要如此。妻子沒有權柄主張自己的身子，乃在丈夫；丈夫也沒有權柄主張自己的身子，乃在妻子。夫妻不可彼此虧負，除非兩相情願，暫時分房，為要專心禱告方可；以後仍要同房，免得撒但趁着你們情不自禁引誘你們。我說這話，原是准你們的，不是命你們的。我願意眾人像我一樣，只是各人領受神的恩賜，一個是這樣，一個是那樣。」(哥林多前書 7:1-7)

       保羅很清楚的說是「我說」，而不是「主吩咐說」，但這只是和合本的翻譯，在彙編(Strong’s Concordance)的原文中沒有這樣寫，我們能在這經文看到這點，「我說這話，原是准你們的，不是命你們的。」(哥林多前書 7:6) 所以最多只是他所知道的一般原則，是可以在特殊情況下有不同的做法，但不能以此為借口，如同我們不該「…將我們神的恩變作放縱情慾的機會，…」(猶大書 1:4) 一樣。以他的看法，也是很實際的看法，就是遇到合適的人，男女應該結婚且合宜相待，也可以避免淫亂的事。

        他說，「夫妻不可彼此虧負，除非兩相情願，暫時分房，為要專心禱告方可；以後仍要同房，免得撒但趁着你們情不自禁引誘你們。」(哥林多前書 7:5) 他說的一般原則是要同房去避免撒但的引誘，如果一個人根本不會因此而被撒但的差役引誘，同房就不是一個非遵循不可的律法。譬如說，在會打鼾而互相影響的情況下，真的有必要同房嗎？所以他說的，「…暫時分房，為要專心禱告方可；…」(哥林多前書 7:5) 在這種情況下就不成立了！ 

        所以他也知道有特殊的情況，就說得很清楚，「我說這話，原是准你們的，不是命你們的。」(哥林多前書 7:6) 他得救後顯然沒有結婚，這經文說得很清楚，「難道我們沒有權柄娶信主的姊妹為妻，帶着一同往來，彷彿其餘的使徒和主的弟兄，並磯法一樣嗎？」(哥林多前書 9:5) 但他很清楚，各人領受是不一樣的，所以他會說，「我願意眾人像我一樣，只是各人領受神的恩賜，一個是這樣，一個是那樣。」(哥林多前書 7:7) 他也清楚的知道，一定有人和他領受的不同。如果相同，那神的祝福怎麼可以做到？經文是這樣說的，「神就照着自己的形像造人，乃是照着他的形像造男造女。神就賜福給他們，又對他們說：「要生養眾多，遍滿地面，…」」(創世記 1:27-28)  除非要人不結婚而生小孩，沒有人結婚，怎麼可以行出神的祝福而遍滿地面呢？

2. 主對已嫁娶的吩咐及保羅對其餘人說的話

       「我對着沒有嫁娶的和寡婦說，若他們常像我就好。倘若自己禁止不住，就可以嫁娶。與其慾火攻心，倒不如嫁娶為妙。至於那已經嫁娶的，我吩咐他們，其實不是我吩咐，乃是主吩咐說：「妻子不可離開丈夫。若是離開了，不可再嫁，或是仍同丈夫和好。丈夫也不可離棄妻子。」我對其餘的人說，不是主說，倘若某弟兄有不信的妻子，妻子也情願和他同住，他就不要離棄妻子。妻子有不信的丈夫，丈夫也情願和她同住，她就不要離棄丈夫。因為不信的丈夫就因着妻子成了聖潔，並且不信的妻子就因着丈夫成了聖潔。不然，你們的兒女就不潔淨，但如今他們是聖潔的了。倘若那不信的人要離去，就由他離去吧！無論是弟兄，是姐妹，遇着這樣的事都不必拘束。神召我們原是要我們和睦。你這作妻子的，怎麼知道不能救你的丈夫呢？你這作丈夫的，怎麼知道不能救你的妻子呢？只要照主所分給各人的，和神所召各人的而行。我吩咐各教會都是這樣。有人已受割禮蒙召呢，就不要廢割禮；有人未受割禮蒙召呢，就不要受割禮。受割禮算不得甚麼，不受割禮也算不得甚麼，只要守神的誡命就是了。」(哥林多前書 7:8-19)

     在經文中，他對沒有嫁娶的和寡婦說的很清楚，也說到主吩咐兩人信主而已經嫁娶的該如何做，就是不能離棄。他又很清楚的表示了他的意見，如果只有一人信主而不信主的要離去，就由著不信的吧！因為「…神召我們原是要我們和睦。」(哥林多前書 7:15) 但他不是鼓勵離婚，因為他接著就說至少要努力試著不離婚，強調「只要照主所分給各人的，和神所召各人的而行。我吩咐各教會都是這樣。」(哥林多前書 7:17) 詳情就請自己看一下經文。

        最後是說到受割禮的沒有必要，「…只要守神的誡命就是了。」(哥林多前書 7:19) 就是這經文所說的，「因為外面作猶太人的，不是(真)猶太人；外面肉身的割禮，也不是(真)割禮。惟有裏面作的，才是(真)猶太人；(真)割禮也是心裏的，在乎靈，不在乎儀文。這人的稱讚不是從人來的，乃是從神來的。」(羅馬書 2:28-29)

3. 各人蒙召時的身分要在神面前守住

       「各人蒙召的時候是甚麼身分，仍要守住這身分。你是作奴隸蒙召的嗎？不要因此憂慮。若能以自由，就求自由更好。因為作奴僕蒙召於主的，就是主所釋放的人；作自由之人蒙召的，就是基督的奴僕。你們是重價買來的，不要作人的奴僕。弟兄們，你們各人蒙召的時候是甚麼身分，仍要在神面前守住這身分。」(哥林多前書 7:20-24)

        雖說是「各人蒙召的時候是甚麼身分，仍要守住這身分。」(哥林多前書 7:20) 但接著就說不是要限制人去尋求更好的，因為當時的法律是，主人可以 讓奴僕得自由的。又說到我們都是重價買來的，因耶穌是為了我們被釘在十字架上，所以我們是耶穌基督的奴僕，不要作人的奴僕，「…要在你們的身子上榮耀神。」(哥林多前書 6:20) 他又再一次強調，「弟兄們，你們各人蒙召的時候是甚麼身分，仍要在神面前守住這身分。」(哥林多前書 7:24)

     我們在腓利門書就可以看到他的確是這樣做的(參腓利門書 1:1-25)。在其中，保羅為他在捆鎖中所生的兒子阿尼西母求腓利門，阿尼西母本是逃出來的奴僕，因為經文這樣說，「他暫時離開你，或者是叫你永遠得着他；不再是奴僕，乃是高過奴僕，是親愛的兄弟。在我實在是如此，何況在你呢！這也不拘是按肉體說，是按主說。」(腓利門書 1:15-16) 阿尼西母得救時的身分仍然是奴僕，所以保羅一定要他在神面前守住這身分，要他必須回到腓利門之前拿走奴僕的身份，遵守那時的法律而得到人間的自由。

4. 保羅論童身的人

       「論到童身的人，我沒有主的命令，但我既蒙主憐恤能作忠心的人，就把自己的意見告訴你們。因現今的艱難，據我看來，人不如守素安常才好。你有妻子纏着呢，就不要求脫離；你沒有妻子纏着呢，就不要求妻子。你若娶妻，並不是犯罪；處女若出嫁，也不是犯罪。然而這等人肉身必受苦難，我卻願意你們免這苦難。弟兄們，我對你們說，時候減少了。從此以後，那有妻子的，要像沒有妻子；哀哭的，要像不哀哭；快樂的，要像不快樂；置買的，要像無有所得；用世物的，要像不用世物；因為這世界的樣子將要過去了。」(哥林多前書 7:25-31)

       他說到對童身的人的建議，不是主的命令，因為當時的情況艱難，就要人守素安常，結過婚的不要分離，沒有結婚的不必求結婚，但後者基本上是違背人性的，不是常態，也不符合神生養眾多，遍滿地面的祝福，是對當時情況不得已的建議。接著是在說嫁娶當然不是犯罪，但婚姻絕對需要兩個不同背景的人互相謀合，當然會有他說的苦難，不能就因此而不結婚，不是每個人都和他一樣有神的感動的，所以他只是特例。

      要知道看事的角度必須對才行，他接著就從世界要過去的角度來看嫁娶，哀哭，快樂，置買，和用世物，就得到了他的結論。但有些情況是不同的，譬如說，如果快樂是從神來的，我們怎麼能不「…常常喜樂」呢？(帖撒羅尼迦前書 5:16) 因為「…主的日子要像賊來到一樣。…」(彼得後書 3:10) 所以在世界沒有過去之前，我們還是要做該做的事，不要愁眉苦臉。

5.  保羅個人站在神那邊的觀點

       「我願你們無所掛慮。沒有娶妻的，是為主的事掛慮，想怎樣叫主喜悅；娶了妻的，是為世上的事掛慮，想怎樣叫妻子喜悅。婦人和處女也有分別。沒有出嫁的，是為主的事掛慮，要身體、靈魂都聖潔；已經出嫁的，是為世上的事掛慮，想怎樣叫丈夫喜悅。我說這話是為你們的益處，不是要牢籠你們，乃是要叫你們行合宜的事，得以殷勤服事主，沒有分心的事。若有人以為自己待他的女兒不合宜，女兒也過了年歲，事又當行，他就可隨意辦理，不算有罪，叫二人成親就是了。倘若人心裏堅定，沒有不得已的事，並且由得自己作主，心裏又決定了留下女兒不出嫁，如此行也好。這樣看來，叫自己的女兒出嫁是好，不叫她出嫁更是好。丈夫活着的時候，妻子是被約束的；丈夫若死了，妻子就可以自由，隨意再嫁，只是要嫁這在主裏面的人。然而按我的意見，若常守節更有福氣。我也想自己是被神的靈感動了。」(哥林多前書 7:32-40)

       保羅繼續說他自己的觀點，這明顯的說明， 雖然神是在帶領(lead)他，猶如在第二次宣教時，聖靈不准他們往北或往南，要往西到馬其頓去，但也給了他一些自由度去說些自己的觀點。對有爭議性的問題，如果是從神來的，他會很清楚的說明，如這經文所示，「至於那已經嫁娶的，我吩咐他們，其實不是我吩咐，乃是主吩咐說：「妻子不可離開丈夫。若是離開了，不可再嫁，或是仍同丈夫和好。丈夫也不可離棄妻子。」(哥林多前書 7:10-11)

       然後他站在神那邊的說出自己的觀點，我們看他說的話就知道他是站在神那邊，他說，「…是要叫你們行合宜的事，得以殷勤服事主，沒有分心的事。」(哥林多前書 7:35) 詳情經文寫的很清楚，就請自己看一下經文。

        接著就是在講基本的常識，嫁娶不是罪，尤其是我們剛講過婚姻是神的祝福，我們不是看到耶穌也說，「 所以神配合的，人不可分開。」嗎？(馬可福音 10:9) 並不是如許多人所想的一樣，每一個婚姻都是神所配合的。如是這樣，現實是有這麼多離婚的人，難道說神犯了這麼多的錯誤嗎？絕對不是，但真正為神所配合的，是人不可分開的。他也特別的說到未出嫁的女兒，就也請自己看一下經文。

     他講到了「丈夫活着的時候，妻子是被約束的；丈夫若死了，妻子就可以自由，隨意再嫁，只是要嫁這在主裏面的人。」(哥林多前書 7:39) 前者是說，「弟兄們，我現在對明白律法的人說：你們豈不曉得律法管人是在活着的時候嗎？就如女人有了丈夫，丈夫還活着，就被律法約束；丈夫若死了，就脫離了丈夫的律法。所以丈夫活着，她若歸於別人，便叫淫婦；丈夫若死了，她就脫離了丈夫的律法，雖然歸於別人，也不是淫婦。」(羅馬書 7:1-3) 後者也應很清楚，就是這經文所說的，「你們和不信的原不相配，不要同負一軛。義和不義有甚麼相交呢？光明和黑暗有甚麼相通呢？基督和彼列有甚麼相和呢？信主的和不信主的有甚麼相干呢？」(哥林多後書 6:14-15) 他的確「…是被神的靈感動了。」(哥林多前書 7:40) 說出來這些話。但說守節更有福氣，明說了這只是他的意見，不是神要人遍滿全地的祝福。

6. 要顧別人尤其是軟弱人的事

       「論到祭偶像之物，我們曉得我們都有知識。但知識是叫人自高自大，惟有愛心(G26, 神的愛)能造就人。若有人以為自己知道甚麼，按他所當知道的，他仍是不知道。若有人愛神，這人乃是神所知道的。論到吃祭偶像之物，我們知道偶像在世上算不得甚麼，也知道神只有一位，再沒有別的神。雖有稱為神的，或在天、或在地，就如那許多的神，許多的主；然而我們只有一位神，就是父，萬物都本於他，我們也歸於他；並有一位主，就是耶穌基督，萬物都是藉着他有的，我們也是藉着他有的。但人不都有這等知識。有人到如今因拜慣了偶像，就以為所吃的是祭偶像之物，他們的良心既然軟弱，也就污穢了。其實食物不能叫神看中我們，因為我們不吃也無損，吃也無益。」(哥林多前書 8:1-8)

       一開始就說惟有愛心能造就人，真的不要靠知識，知識告訴了我們，「我憑着主耶穌確知深信，凡物本來沒有不潔淨的；惟獨人以為不潔淨的，在他就不潔淨了。」(羅馬書 14:14) 所以這是耶穌自己說的，如經文所示，「耶穌對他們說：「你們也是這樣不明白嗎？豈不曉得凡從外面進入的，不能污穢人，因為不是入他的心，乃是入他的肚腹，又落到茅廁裏。這是說，各樣的食物都是潔淨的。」(馬可福音 7:18-19) 所以沒有不潔淨的食物。「但人不都有這等知識。有人到如今因拜慣了偶像，就以為所吃的是祭偶像之物，他們的良心既然軟弱，也就污穢了。」(哥林多前書 8:7) 但是他真正了解，「各人不要單顧自己的事，也要顧別人的事。」(腓立比書 2:4) 為了那良心軟弱的，就選擇了不吃，因「其實食物不能叫神看中我們，因為我們不吃也無損，吃也無益。」(哥林多前書 8:8)

       在這之前，他更講到了一般的情況，神是無限而人是有限，神可以隨時隨地的開我們的眼睛，得到新的知識，這是那人該知道的，所以他會說，「若有人以為自己知道甚麼，按他所當知道的，他仍是不知道。」(哥林多前書 8:2) 也看到了 說這是從神的角度看，「若有人愛神，這人乃是神所知道的。」(哥林多前書 8:3) 帶出了這真實的敘述，「…我們只有一位神，就是父，萬物都本於他，我們也歸於他；並有一位主，就是耶穌基督，萬物都是藉着他有的，我們也是藉着他有的。」(哥林多前書 8:6) 強調了不是所有人都有這看似一般的知識。

7. 食物若叫弟兄跌倒就不這樣吃

       「只是你們要謹慎，恐怕你們這自由竟成了那軟弱人的絆腳石。若有人見你這有知識的在偶像的廟裏坐席，這人的良心若是軟弱，豈不放膽去吃那祭偶像之物嗎？因此，基督為他死的那軟弱弟兄，也就因你的知識沉淪了。你們這樣得罪弟兄們，傷了他們軟弱的良心，就是得罪基督。所以，食物若叫我弟兄跌倒，我就永遠不吃肉，免得叫我弟兄跌倒了。」(哥林多前書 8:9-13)

       這裏主要是在說祭偶像之物不可吃，但基本的原則是一樣的，食物若叫弟兄跌倒就不這樣吃，不要弟兄姊妹因你的知識沉淪，而因此得罪了基督。但如果不是說食物，有時真是非講不可，如這經文描述的情況下，「但我一看見他們行得不正，與福音的真理不合，就在眾人面前對磯法說：「你既是猶太人，若隨外邦人行事，不隨猶太人行事，怎麼還勉強外邦人隨猶太人呢？」(加拉太書 2:14) 為了讓福音的真理正確的傳下來，保羅不得不對彼得如此說。

First, we discussed Paul’s understanding of how husbands and wives should relate to one another, addressing a specific situation he did not mention. Second, we mentioned the Lord’s command regarding those who are married and Paul’s words to the rest: the former states that one should not divorce, while the latter advises that even if one spouse is an unbeliever, one should strive to remain married; however, if the other insists on divorce, let them go. Third, we discussed the importance of maintaining the status one had at the time of one’s calling before God, citing an example and noting that we are servants of Christ. Fourth, we discussed Paul’s teaching on those who remain unmarried. Fifth, we addressed Paul’s personal perspective as he stood on God’s side. Sixth, we discussed the need to be considerate of others, especially those who are weak, and touched on a general principle of knowledge, emphasizing that not everyone possesses this seemingly common knowledge. Finally, we briefly discussed that if eating certain foods causes a brother to stumble, one should refrain from eating them.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (8/16/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Paul’s understanding of marital relationships

“Now concerning the things about which you wrote, it is good for a man not to touch a woman. But because of immoralities, each man is to have his own wife, and each woman is to have her own husband. The husband must fulfill his duty to his wife, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control. But this I say by way of concession, not of command. Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that.”(1 Corinthians 7:1-7)

        Paul clearly states, “But this I say by way of concession, not of command.”(1 Corinthians 7:6) So at most, this represents a general principle based on his understanding. Different approaches may be taken in special circumstances, but these must not be used as an excuse—just as we should not “…turn the grace of our God into licentiousness …”(Jude 1:4). From his perspective—which is also a very practical one—when a man and a woman find a suitable partner, they should marry and treat each other with respect, which can also help avoid sexual immorality.

        He says, “Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control.”(1 Corinthians 7:5) The general principle he states is that couples should share a bed to avoid Satan’s temptation; however, if a person is not at all susceptible to being tempted by Satan’s agents in this way, sharing a bed is not a law that must be strictly followed. For example, in a situation where one partner snores and disturbs the other, is it really necessary to share a bed? Therefore, his statement, “…except by agreement for a time, so that you may devote yourselves to prayer, and come together again …”(1 Corinthians 7:5), does not apply in such a situation! 

        He was aware of these special circumstances which indeed existed and made it very clear: “But this I say by way of concession, not of command.”(1 Corinthians 7:6) He clearly did not marry after his conversion, as this passage makes clear: “Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?”(1 Corinthians 9:5) But he understood very well that each person’s calling is different, which is why he said, “Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that.”(1 Corinthians 7:7)

        He also knew full well that there would certainly be those whose calling differed from his own. If everyone were the same, how could God’s blessings be fulfilled? The Scripture says, “God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.””(Genesis 1:27-28) Since we don’t want to see that people were to have children without getting married, if no one got married, how could God’s blessing to “fill the earth” be fulfilled?

2. The Lord’s command to the married and Paul’s words to the rest

“But I say to the unmarried and to widows that it is good for them if they remain even as I. But if they do not have self-control, let them marry; for it is better to marry than to burn with passion. But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife. But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away. For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy. Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? 

Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches. Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised. Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.”(1 Corinthians 7:8-19)

        In this passage, he speaks very clearly to those who are unmarried and to widows, and he also explains what the Lord commands for married couples where both have come to faith—namely, that they must not separate. He further makes his position very clear: if only one spouse has come to faith and the unbelieving spouse wishes to leave, let them go! For “…God has called us to peace.”(1 Corinthians 7:15) However, he is not encouraging divorce, for he immediately adds that one should at least strive to avoid it, emphasizing, “Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches.”(1 Corinthians 7:17) Please read the passage yourself for further details.

        Finally, he addresses the issue of circumcision, stating that it is unnecessary: “…but what matters is the keeping of the commandments of God.”(1 Corinthians 7:19) As this passage says, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.”(Romans 2:28-29)

3. Each person must remain in the status in which he was called before God

“Each man must remain in that condition in which he was called. 

Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that. For he who was called in the Lord while a slave, is the Lord’s freedman; likewise he who was called while free, is Christ’s slave. You were bought with a price; do not become slaves of men. Brethren, each one is to remain with God in that condition in which he was called.”(1 Corinthians 7:20-24)

        Although it says, “Each man must remain in that condition in which he was called.”(1 Corinthians 7:20), it goes on to say that this is not meant to restrict people from seeking something better, because the law at that time allowed a master to set a slave free. It also states that we have all been bought at a great price—since Jesus was crucified for us—and therefore we are slaves of Jesus Christ; we must not be slaves to people, but “…glorify God in your body.”(1 Corinthians 6:20) He emphasized this once more: “Brethren, each one is to remain with God in that condition in which he was called.”(1 Corinthians 7:24)

        We can see in the Epistle to Philemon that he indeed acted in this way (see Philemon 1:1-25). In that epistle, Paul pleads with Philemon on behalf of Onesimus, his son in the bonds of imprisonment—Onesimus, who had originally been a runaway slave—for the Scripture says, “For perhaps he was for this reason separated from you for a while, that you would have him back forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.”(Philemon 15-16) At the time of Onesimus’ salvation, he was still a slave; therefore, Paul insisted that he maintain this status before God. He required Onesimus to return to Philemon before he could shed his status as a slave, comply with the laws of that time, and obtain his freedom in this world.

4. Paul on those who remain unmarried

“Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy. I think then that this is good in view of the present distress, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you. But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use the world, as though they did not make full use of it; for the form of this world is passing away.”(1 Corinthians 7:25-31)

        He spoke of his advice to those who remain single—not as a command from the Lord—because the circumstances at that time were difficult. He urged people to maintain their present state: those who were married should not separate, and those who were not married should not seek to marry. However, the latter is essentially contrary to human nature; it is not the norm, nor does it align with God’s blessing to “Be fruitful and multiply, and fill the earth.” It was merely a necessary recommendation given the circumstances of that time. He goes on to say that marriage is certainly not a sin, but it absolutely requires two people from different backgrounds to come together in harmony. Of course, there will be the hardships he mentions, but one should not refrain from marriage because of them. Not everyone has the same divine calling as he did; therefore, he is merely an exception.

        We must understand that our perspective must be correct. He then viewed marriage, weeping, joy, buying and selling, and the use of worldly things from the perspective that this world is passing away, and thus reached his conclusion. But some situations are different. For example, if joy comes from God, how can we not “Rejoice always”?(1 Thessalonians 5:16) “But the day of the Lord will come like a thief, …”

(2 Peter 3:10). Therefore, before the world passes away, we should still do what we ought to do and not walk around with a long face.

5. Paul’s personal perspective on standing on God’s side

“But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord. 

But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better. 

A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord. But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.”(1 Corinthians 7:32-40)

        Paul goes on to express his own views, which clearly demonstrate that although God was leading him—just as during his second missionary journey, when the Holy Spirit prevented them from going north or south and directed them westward to Macedonia—God also gave him some leeway to express his own perspectives. On controversial issues, if his guidance came from God, he would state it very clearly, as shown in this passage: “But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.”(1 Corinthians 7:10-11)

        Then, standing on God’s side, he expresses his own viewpoint. We can tell from his words that he stands on God’s side when he says, “…but to promote what is appropriate and to secure undistracted devotion to the Lord.”(1 Corinthians 7:35) The details are clearly laid out in the Scripture; please read the passage for yourself.

        Next, he addresses a matter of basic common sense: marriage is not a sin—especially since, as we just discussed, marriage is a blessing from God. Didn’t Jesus also say, “What therefore God has joined together, let no man separate.”?(Mark 10:9) It is not the case, as many people think, that every marriage is joined together by God. If that were true, given the reality of so many divorces, would that mean God has made so many mistakes? Absolutely not. But those marriages that are truly joined together by God—those, people must not separate. He also specifically mentions unmarried women, so please read the passage for yourself.

        He says, “A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.”(1 Corinthians 7:39) The former passage states consistently, “Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man.”(Romans 7:1-3) The latter point should also be quite clear, as this passage states: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?”(2 Corinthians 6:14-15) He was indeed that “…I think that I also have the Spirit of God.”(1 Corinthians 7:40) when he spoke these words. But when he said that it is more blessed to remain single, he made it clear that this was merely his opinion, not a blessing from God intended for all people throughout the earth.

6. Be considerate of others, especially those who are weak

“Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love (G26, God’s love) edifies. If anyone supposes that he knows anything, he has not yet known as he ought to know; but if anyone loves God, he is known by Him. Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled. But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.”(1 Corinthians 8:1-8)

        From the very beginning, it was said that only love builds people up; we truly should not rely on knowledge. Knowledge tells us, “I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.”(Romans 14:14) So this is what Jesus Himself said, as the Scripture shows: “And He said to them, “Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?” (Thus He declared all foods clean.)”(Mark 7:18-19) Therefore, there is no such thing as unclean food. “However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled.”(1 Corinthians 8:7) Yet he truly understood that “do not merely look out for your own personal interests, but also for the interests of others.”(Philippians 2:4) For the sake of those with weak consciences, he chose not to eat, because “…food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.”(1 Corinthians 8:8)

        Prior to this, he had spoken of the general principle: God is infinite, while humans are finite; God can open our eyes at any time and in any place, granting us new knowledge which is something that person ought to know. That is why he said, “If anyone supposes that he knows anything, he has not yet known as he ought to know.”(1 Corinthians 8:2) He also shows what God’s perspective is: “but if anyone loves God, he is known by Him.”(1 Corinthians 8:3) This leads to this true statement: “yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”(1 Corinthians 8:6) This emphasizes that not everyone possesses this seemingly common knowledge.

7. If food causes a brother to stumble, don’t eat it

“But take care that this liberty of yours does not somehow become a stumbling block to the weak. For if someone sees you, who have knowledge, dining in an idol’s temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols? For through your knowledge he who is weak is ruined, the brother for whose sake Christ died. And so, by sinning against the brethren and wounding their conscience when it is weak, you sin against Christ. Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble.”(1 Corinthians 8:9-13)

        The main point here is that food offered to idols should not be eaten, but the basic principle remains the same: if food causes a brother to stumble, do not eat it, so that your brothers and sisters do not fall because of your knowledge, thereby offending Christ. However, when the issue is not about food, there are times when it is truly necessary to speak up, as in the situation described in this passage: “But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, “If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?”(Galatians 2:14) In order to ensure that the truth of the gospel was passed down correctly, Paul had no choice but to speak to Peter in this way.

    我们首先看看要把旧酵除净而成为无酵的新团，也明说了基督是逾越节的羔羊，对犯淫乱的信徒， 仍希望他的灵能得救。第二是在看对教内的人比对教外的人要求更多的这点。第三是在说信徒不要彼此告状，而应由一个有智慧的弟兄作圣徒之间的仲裁，且要情愿吃亏。第四讨论了不义的人不能承受神的国的例子和同性恋这件事。最后是说到凡事我都可行，但不都有益处，且不要犯淫乱而要与主联合成为一灵，确实知道我们是重价买来的，所以要在身子上荣耀神。我们也提到了题目中就已隐藏的说了三分法是正确的，也引用了以前的两篇文章。                            

    请注意，这文章是基于周日(8/9/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。                      

1. 要把旧酵除净而成为无酵的新团        

    「风闻在你们中间有淫乱的事。这样的淫乱连外邦人中也没有，就是有人收了他的继母。你们还是自高自大，并不哀痛，把行这事的人从你们中间赶出去。我身子虽不在你们那里，心却在你们那里，好像我亲自与你们同在，已经判断了行这事的人。就是你们聚会的时候，我的心也同在。奉我们主耶稣的名，并用我们主耶稣的权能，要把这样的人交给撒但，败坏他的肉体，使他的灵(G4151)(魂)在主耶稣的日子可以得救。你们这自夸是不好的，岂不知一点面酵能使全团发起来吗？你们既是无酵的面，应当把旧酵除净，好使你们成为新团；因为我们逾越节的羔羊基督，已经被杀献祭了。所以我们守这节不可用旧酵，也不可用恶毒、邪恶的酵，只用诚实真正的无酵饼。」(哥林多前书 5:1-8)          

    一开始就举例明说了有淫乱的事，就是有人收了他的继母，这里是指和继母结婚。为什么呢？我们可以看保罗怎么样处理这件事就可以知道了。他说，「你们还是自高自大，并不哀痛，把行这事的人从你们中间赶出去。」(哥林多前书 5:2) 所以这不是行淫的死罪，因为经文说得很清楚，「与继母行淫的，就是羞辱了他父亲，总要把他们二人治死，罪要归到他们身上。」(利未记 20:11) 但这是律法明明禁止的，就是「人不可娶继母为妻，不可掀开他父亲的衣襟。」(申命记 22:30) 所以很显然是大罪，要把行这事的人赶出去。且要「…奉我们主耶稣的名，并用我们主耶稣的权能，要把这样的人交给撒但，败坏他的肉体，使他的灵(G4151)(魂)在主耶稣的日子可以得救。」(哥林多前书 5:4-5)          

    即使如此，他仍然希望这人能够悔改得救，因他深知，「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 虽然即使赦罪，有时生前是万不能不罚，犹如旧约的经文所说的，「故此耶和华说：『我的仆人雅各啊，不要惧怕；以色列啊，不要惊惶；因我要从远方拯救你，从被掳到之地拯救你的后裔。雅各必回来得享平靖安逸，无人使他害怕。因我与你同在，要拯救你，也要将所赶散你到的那些国灭绝净尽，却不将你灭绝净尽，倒要从宽惩治你，万不能不罚你。』这是耶和华说的。」(耶利米书 30:10-11)        

    一个很好生前万不能不罚的例子就是在大卫身上，当他借亚扪人的刀杀害赫人乌利亚，又娶了他的妻为妻时，「耶和华如此说：『我必从你家中兴起祸患攻击你，我必在你眼前把你的妃嫔赐给别人，他在日光之下就与她们同寝。你在暗中行这事，我却要在以色列众人面前、日光之下报应你。』」(撒母耳记下 12:11-12) 他是真正的悔改了，他甚至写了诗篇 51 篇交于伶长去唱。其中他说，「因为我知道我的过犯，我的罪常在我面前。我向你犯罪，惟独得罪了你，在你眼前行了这恶，以致你责备我的时候显为公义；判断我的时候显为清正。我是在罪孽里生的，在我母亲怀胎的时候就有了罪。」(诗篇 51:3-5) 顺便一提，这经文的最后也证实了我们以前所提到的，人是带著罪出生的。        

    然后说到了「就是你们聚会的时候，我的心也同在。…」(哥林多前书 5:4) 保罗这么忙，也不可能知道他们每一次聚会的时间，所以这是指他对以弗所的教会所做的相仿，就是「…祷告的时候，常提到你们。」(以弗所书 1:16)          

    请注意这里用的是灵，「…使他的灵在主耶稣的日子可以得救。」(哥林多前书 5:5) 这是因为保罗说的是信徒，在因信称义时灵就得救了，有一个新灵和内住的圣灵，如经文所说，「我也要赐给你们一个新心，将新灵放在你们里面。又从你们的肉体中除掉石心，赐给你们肉心。我必将我的灵放在你们里面，使你们顺从我的律例，谨守遵行我的典章。」(以西结书 36:26-27) 如果这人不悔改，就是自己放弃了救恩，他的灵就不能再得救了，我们以前在「2201 与神同工得生命, 忠心和判断, 及在乎权能 – 林前(3)1-(4)21」中的「2. 与神同工去建造自己的命」，详细的讨论了这点，请看这篇文章。          

    他的确是耽心一点面酵能使全团发起来，就像他一致说的，「一点面酵能使全团都发起来。」(加拉太书 5:9) 要把旧酵除净而成为无酵的新团，「所以我们守这节不可用旧酵，也不可用恶毒、邪恶的酵，只用诚实真正的无酵饼。」(哥林多前书 5:8) 这里也明说了基督是逾越节的羔羊，旧约的逾越节是影子，在新约中指出了基督是真正的逾越节的羔羊，我们不是又看到一个「旧约是影子而新约是实体」的明证吗？    

2.  对教内的人比对教外的人要求更多        

    「我先前写信给你们说：不可与淫乱的人相交。此话不是指这世上一概行淫乱的，或贪婪的、勒索的，或拜偶像的；若是这样，你们除非离开世界方可。但如今我写信给你们说：若有称为弟兄是行淫乱的，或贪婪的，或拜偶像的，或辱骂的，或醉酒的，或勒索的，这样的人不可与他相交，就是与他吃饭都不可。因为审判教外的人与我何干？教内的人岂不是你们审判的吗？至于外人，有神审判他们。你们应当把那恶人从你们中间赶出去。」(哥林多前书 5:9-13)          

    这里举例说明的很清楚，对教内的人比对教外的人要求更多，请看这些经文。这是「因为审判教外的人与我何干？教内的人岂不是你们审判的吗？至于外人，有神审判他们。你们应当把那恶人从你们中间赶出去。」(哥林多前书 5:12-13) 真如经文所说，除非离开世界，才可能不与所有淫乱的人相交。这也就是耶稣在世时所祷告的，「我不求你叫他们离开世界，只求你保守他们脱离那恶者。」(约翰福音 17:15) 如果基督徒都离开世界，那大使命怎么可能完成？    

3. 信徒不要彼此告状而应情愿吃亏          

    「你们中间有彼此相争的事，怎敢在不义的人面前求审，不在圣徒面前求审呢？岂不知圣徒要审判世界吗？若世界为你们所审，难道你们不配审判这最小的事吗？岂不知我们要审判天使吗？何况今生的事呢！既是这样，你们若有今生的事当审判，是派教会所轻看的人审判吗？我说这话是要叫你们羞耻。难道你们中间没有一个智慧人能审断弟兄们的事吗？你们竟是弟兄与弟兄告状，而且告在不信主的人面前。你们彼此告状，这已经是你们的大错了。为甚么不情愿受欺呢？为甚么不情愿吃亏呢？你们倒是欺压人、亏负人，况且所欺压、所亏负的就是弟兄！」(哥林多前书 6:1-8)          

    保罗的逻辑是非常清楚的， 他说，「岂不知我们要审判天使吗？何况今生的事呢！」(哥林多前书 6:3) 所以不要让教会所轻看的，世上不义的审判官去审判今生的事，而是要由一个有智慧的弟兄作圣徒之间的仲裁。这就带出了信徒不要彼此告状，而应情愿吃亏，现状反而是，「你们倒是欺压人、亏负人，况且所欺压、所亏负的就是弟兄！」(哥林多前书 6:8) 当时的哥林多教会有许多问题，这只是问题之一。请注意，这里并没有提到弟兄和非弟兄之间不能告状，因为经文说得很清楚，「至于外人，有神审判他们。…」(哥林多前书 5:13) 焉知神不是借著你去审判那外人呢？只是关于这点要非常的小心，要非常确定才行，因为反过来说，又焉知不是你在经过试探呢？    

4. 不义的人不能承受神的国的例子和同性恋        

    「你们岂不知不义的人不能承受神的国吗？不要自欺！无论是淫乱的、拜偶像的、奸淫的、作娈童的、亲男色的、偷窃的、贪婪的、醉酒的、辱骂的、勒索的，都不能承受神的国。你们中间也有人从前是这样；但如今你们奉主耶稣基督的名，并借著我们神的灵，已经洗净、成圣、称义了。」(哥林多前书 6:9-11)          

    我们知道不义的人不能承受神的国的例子， 但要知道这些只是例子，并不是完全的列表， 因为不能承受神的国的人不只是这些。另外一处经文说，「情欲的事都是显而易见的，就如奸淫、污秽、邪荡、拜偶像、邪术、仇恨、争竞、忌恨、恼怒、结党、纷争、异端、嫉妒、醉酒、荒宴等类。我从前告诉你们，现又告诉你们，行这样事的人必不能承受神的国。」(加拉太书 5:19-21)          

    在这些经文中，所列的除亲男色的这点外，其他如奸淫等都很清楚的是指不义的事，我们只要把亲男色的这点说清楚就可以了。这里亲男色的是指同性恋，同性恋是罪行这一点在这经文中明讲了，就是「…神任凭他们放纵可羞耻的情欲。他们的女人把顺性的用处变为逆性的用处；男人也是如此，弃了女人顺性的用处，欲火攻心，彼此贪恋，男和男行可羞耻的事，就在自己身上受这妄为当得的报应。」(罗马书 1:26-27)          

    神不能容忍这样的罪行，经文说得很清楚，「不可与男人苟合，像与女人一样，这本是可憎恶的。」(利未记 18:22) 且有刑罚，「人若与男人苟合，像与女人一样，他们二人行了可憎的事，总要把他们治死，罪要归到他们身上。」(利未记 20:13) 我们知道，「公义和公平，是你宝座的根基；慈爱和诚实，行在你前面。」(诗篇 89:14) 的确，在这样的律法中神彰显了祂的公义，在新约中更彰显了祂的慈爱。          

    在新约中是说，「神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。…信他的人，不被定罪；不信的人，罪已经定了，因为他不信神独生子的名。」(约翰福音 3:16-18) 神是爱世人，不管这人是不是同性恋者。所以如果一个人信主，不管这人以前是不是同性恋者，都可得到永生。因为一个人真有信心，就会有信心的行为，如经文所说，「…信心若没有行为就是死的。」(雅各书 2:17) 这样有信心的人一定会悔改的，而「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 你可以在油管(YouTube)中找到这样的例子。譬如有一个人作见证说，他本是同性恋者，后来成为基督徒，并且成为神学教授。          

    有人会这样说，我天生就是同性恋者，即使如此， 要知道「我靠著那加给我力量的，凡事都能做。」(腓立比书 4:13) 虽然可能要一段时间，但祂可把你所谓的天生拿走。结论是，我们必须把人和人的行为分开，如主般的爱同性恋者，但要遵守圣经所说，不爱其罪行。        

    最后我们来看最后的一节，「你们中间也有人从前是这样；但如今你们奉主耶稣基督的名，并借著我们神的灵，已经洗净、成圣、称义了。」(哥林多前书 6:11) 在以前我们已说过，「…那时你们不能吃(饭)，就是如今还是不能。」(哥林多前书 3:2) 所以说，已经洗净、成圣、称义了，是指因信称义的过程，当接受耶稣时，就被祂的血洗净，在那一瞬间就成圣了，因此被神称为义。所以这只是开始，此后还要走上成圣之路，直到模成耶稣的形像。    

5. 凡事我都可行但不都有益处          

    「凡事我都可行，但不都有益处；凡事我都可行，但无论哪一件，我总不受它的辖制。食物是为肚腹，肚腹是为食物，但神要叫这两样都废坏。身子不是为淫乱，乃是为主；主也是为身子。并且神已经叫主复活，也要用自己的能力叫我们复活。岂不知你们的身子是基督的肢体吗？我可以将基督的肢体作为娼妓的肢体吗？断乎不可！岂不知与娼妓联合的，便是与她成为一体吗？因为主说：「二人要成为一体。」但与主联合的，便是与主成为一灵。你们要逃避淫行。人所犯的，无论甚么罪，都在身子以外，惟有行淫的，是得罪自己的身子。岂不知你们的身子就是圣灵的殿吗？这圣灵是从神而来，住在你们里头的；并且你们不是自己的人，因为你们是重价买来的，所以要在你们的身子上荣耀神。」(哥林多前书 6:12-20)        

    一开始就说到，「凡事我都可行，但不都有益处；凡事我都可行，但无论哪一件，我总不受它的辖制。」(哥林多前书 6:12) 然后举了一个例子，「食物是为肚腹，肚腹是为食物，但神要叫这两样都废坏。…」(哥林多前书 6:13) 的确，这都是在身子里面，都是会废坏的。这使我们想起耶稣说的话，「…经上记著说：『人活著，不是单靠食物，乃是靠神口里所出的一切话。』」(马太福音 4:4) 这是属灵的食物，绝对不会废坏的。          

    然后说到，「…身子不是为淫乱，乃是为主；主也是为身子。」(哥林多前书 6:13) 淫乱是不会荣耀神的，这点很清楚，也就是看到了，「因为你们是重价买来的，所以要在你们的身子上荣耀神。」(哥林多前书 6:20) 所以会说身子是为主。          

    为什么是主也是为身子呢？基督徒在因信称义的时候已有一个新灵和内住的圣灵，就像以西结所预言的，「我也要赐给你们一个新心，将新灵放在你们里面。又从你们的肉体中除掉石心，赐给你们肉心。我必将我的灵放在你们里面，使你们顺从我的律例，谨守遵行我的典章。」(以西结书 36:26-27) 所以那时灵已得救了。不是旧灵的复苏，而是有一个新灵。        

    身体的得赎要到主再来的时候，如经文所说，「我们现在照主的话告诉你们一件事：我们这活著还存留到主降临的人，断不能在那已经睡了的人之先，因为主必亲自从天降临，有呼叫的声音和天使长的声音，又有神的号吹响；那在基督里死了的人必先复活。以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。」(帖撒罗尼迦前书 4:15-17)         

    因为人由灵魂体所构成，如经文直说，「…又愿你们的灵与魂与身子(体)得蒙保守，在我主耶稣基督降临的时候，完全无可指摘。」(帖撒罗尼迦前书 5:23) 其实也不是这一个地方如此说，如果我们新旧约一起看，我们就知道人死时是灵先离开，然后是魂，魂离开后人就死了。以前我们在「3056 医血漏和睚鲁女儿复活，及差遣十二个门徒 -耶稣的形像(11)」中的「 2. 睚鲁的女儿死而复活」，就详细的讨论过这点， 请找到这篇文章。        

    当我们不能完全不要消灭圣灵的感动时，我们所存的身子上只有被魂引导的体，我们的体本「…是从土而出的。你本是尘土，仍要归于尘土。」(创世记 3:19) 所以体是会废坏的，但魂是会永存的，如经文所说，「 揭开第五印的时候，我看见在祭坛底下，有为神的道并为作见证被杀之人的(灵)魂(G5590, souls)，大声喊著说：「圣洁真实的主啊！你不审判住在地上的人给我们伸流血的冤，要等到几时呢？」」(启示录 6:9-10)           

    也就是说，在今世中，我们是要我们的魂「不要消灭圣灵的感动」(帖撒罗尼迦前书 5:19)，且当没有圣灵感动时，也要让魂站在神那边，如同在亚当没有犯罪的初创时，他是以神的意念为意念，因他是按著神的形像造的，如经文所说，「神就照著自己的形像造人，乃是照著他的形像造男造女。」(创世记 1:27) 所以在今世中，三位一体的神是要赢回我们的魂，使魂能如初创时服在圣灵的带领之下。因为身子是服在魂之下的，所以主也是为身子。          

    我们知道，「.. 神已经叫主复活，也要用自己的能力叫我们复活。」(哥林多前书 6:14) 这也就是刚才所说的，身体的得赎要到主再来的时候，我们现在是相信这点，那时就会看到神的大能。现在是「我们这许多人，在基督里成为一身，互相联络作肢体，…」(罗马书 12:5) 我们绝对不能与娼妓联合与她成为一体，因为如前所诉，淫乱是不会荣耀神的，我们是要与主联合成为一灵。这里用的是灵，因为这是三位一体的神所共有的。圣灵是灵，耶和华是灵如这经文所说，「神是(个)灵，…」(约翰福音 4:24) 祂也有体，要不摩西就不可能看到祂的背，如这经文所说，「耶和华说：「看哪！在我这里有地方，你要站在磐石上。我的荣耀经过的时候，我必将你放在磐石穴中，用我的手遮掩你，等我过去，然后我要将我的手收回，你就得见我的背，却不得见我的面。」」(出埃及记 33:21-23) 耶稣道成肉身时和人一样，当然有灵魂体。当祂回到天上时，祂是三位一体的神之一位，有圣灵的灵。          

    要知道，「…人所犯的，无论甚么罪，都在身子以外，惟有行淫的，是得罪自己的身子。」(哥林多前书 6:18) 也更知道，这里是如哥林多前书 3:16 所说的，再说了一次，身子是圣灵的殿。也就是经文直说的，「…我们是永生神的殿…」(哥林多后书 6:16) 很清楚的，「你们要逃避淫行。…」(哥林多前书 6:18) 而是要与主联合而成为一灵。        

    最后我们要简短的讨论一下刚才说的，人是由灵魂体构成，我们这次的题目中就已隐藏的说，所谓的三分法是对的。我们以前在「3193 坚固, 神的爱和弟兄相爱, 改变和被提, 警醒, 及三分法 – 帖前(3)1-(5)28」中的「6. 不要以恶报恶及三分法」曾讨论过这点，请找到这篇文章，及其中所提到的另一篇详细的文章。 

     我們首先看看要把舊酵除淨而成為無酵的新團，也明說了基督是逾越節的羔羊，對犯淫亂的信徒， 仍希望他的靈能得救。第二是在看對教內的人比對教外的人要求更多的這點。第三是在說信徒不要彼此告狀，而應由一個有智慧的弟兄作聖徒之間的仲裁，且要情願吃虧。第四討論了不義的人不能承受神的國的例子和同性戀這件事。最後是說到凡事我都可行，但不都有益處，且不要犯淫亂而要與主聯合成為一靈，確實知道我們是重價買來的，所以要在身子上榮耀神。我們也提到了題目中就已隱藏的說了三分法是正確的，也引用了以前的兩篇文章。

                          請注意，這文章是基於週日(8/9/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

        1. 要把舊酵除淨而成為無酵的新團

       「風聞在你們中間有淫亂的事。這樣的淫亂連外邦人中也沒有，就是有人收了他的繼母。你們還是自高自大，並不哀痛，把行這事的人從你們中間趕出去。我身子雖不在你們那裏，心卻在你們那裏，好像我親自與你們同在，已經判斷了行這事的人。就是你們聚會的時候，我的心也同在。奉我們主耶穌的名，並用我們主耶穌的權能，要把這樣的人交給撒但，敗壞他的肉體，使他的靈(G4151)(魂)在主耶穌的日子可以得救。你們這自誇是不好的，豈不知一點麪酵能使全團發起來嗎？你們既是無酵的麪，應當把舊酵除淨，好使你們成為新團；因為我們逾越節的羔羊基督，已經被殺獻祭了。所以我們守這節不可用舊酵，也不可用惡毒、邪惡的酵，只用誠實真正的無酵餅。」(哥林多前書 5:1-8)

       一開始就舉例明說了有淫亂的事，就是有人收了他的繼母，這裏是指和繼母結婚。為什麼呢？我們可以看保羅怎麼樣處理這件事就可以知道了。他說，「你們還是自高自大，並不哀痛，把行這事的人從你們中間趕出去。」(哥林多前書 5:2) 所以這不是行淫的死罪，因為經文說得很清楚，「與繼母行淫的，就是羞辱了他父親，總要把他們二人治死，罪要歸到他們身上。」(利未記 20:11) 但這是律法明明禁止的，就是「人不可娶繼母為妻，不可掀開他父親的衣襟。」(申命記 22:30) 所以很顯然是大罪，要把行這事的人趕出去。且要「…奉我們主耶穌的名，並用我們主耶穌的權能，要把這樣的人交給撒但，敗壞他的肉體，使他的靈(G4151)(魂)在主耶穌的日子可以得救。」(哥林多前書 5:4-5)

        即使如此，他仍然希望這人能够悔改得救，因他深知，「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 雖然即使赦罪，有時生前是萬不能不罰，猶如舊約的經文所說的，「故此耶和華說：『我的僕人雅各啊，不要懼怕；以色列啊，不要驚惶；因我要從遠方拯救你，從被擄到之地拯救你的後裔。雅各必回來得享平靖安逸，無人使他害怕。因我與你同在，要拯救你，也要將所趕散你到的那些國滅絕淨盡，卻不將你滅絕淨盡，倒要從寬懲治你，萬不能不罰你。』這是耶和華說的。」(耶利米書 30:10-11)

     一個很好生前萬不能不罰的例子就是在大衞身上，當他借亞捫人的刀殺害赫人烏利亞，又娶了他的妻為妻時，「耶和華如此說：『我必從你家中興起禍患攻擊你，我必在你眼前把你的妃嬪賜給別人，他在日光之下就與她們同寢。你在暗中行這事，我卻要在以色列眾人面前、日光之下報應你。』」(撒母耳記下 12:11-12) 他是真正的悔改了，他甚至寫了詩篇 51 篇交於伶長去唱。其中他說，「因為我知道我的過犯，我的罪常在我面前。我向你犯罪，惟獨得罪了你，在你眼前行了這惡，以致你責備我的時候顯為公義；判斷我的時候顯為清正。我是在罪孽裏生的，在我母親懷胎的時候就有了罪。」(詩篇 51:3-5) 順便一提，這經文的最後也證實了我們以前所提到的，人是帶著罪出生的。

     然後說到了「就是你們聚會的時候，我的心也同在。…」(哥林多前書 5:4) 保羅這麼忙，也不可能知道他們每一次聚會的時間，所以這是指他對以弗所的教會所做的相仿，就是「…禱告的時候，常提到你們。」(以弗所書 1:16)

        請注意這裏用的是靈，「…使他的靈在主耶穌的日子可以得救。」(哥林多前書 5:5) 這是因為保羅說的是信徒，在因信稱義時靈就得救了，有一個新靈和內住的聖靈，如經文所說，「我也要賜給你們一個新心，將新靈放在你們裏面。又從你們的肉體中除掉石心，賜給你們肉心。我必將我的靈放在你們裏面，使你們順從我的律例，謹守遵行我的典章。」(以西結書 36:26-27) 如果這人不悔改，就是自己放棄了救恩，他的靈就不能再得救了，我們以前在「2201 與神同工得生命, 忠心和判斷, 及在乎權能 – 林前(3)1-(4)21」中的「2. 與神同工去建造自己的命」，詳細的討論了這點，請看這篇文章。

        他的確是耽心一點麪酵能使全團發起來，就像他一致說的，「一點麪酵能使全團都發起來。」(加拉太書 5:9) 要把舊酵除淨而成為無酵的新團，「所以我們守這節不可用舊酵，也不可用惡毒、邪惡的酵，只用誠實真正的無酵餅。」(哥林多前書 5:8) 這裏也明說了基督是逾越節的羔羊，舊約的逾越節是影子，在新約中指出了基督是真正的逾越節的羔羊，我們不是又看到一個「舊約是影子而新約是實體」的明證嗎？

2.  對教內的人比對教外的人要求更多

       「我先前寫信給你們說：不可與淫亂的人相交。此話不是指這世上一概行淫亂的，或貪婪的、勒索的，或拜偶像的；若是這樣，你們除非離開世界方可。但如今我寫信給你們說：若有稱為弟兄是行淫亂的，或貪婪的，或拜偶像的，或辱罵的，或醉酒的，或勒索的，這樣的人不可與他相交，就是與他吃飯都不可。因為審判教外的人與我何干？教內的人豈不是你們審判的嗎？至於外人，有神審判他們。你們應當把那惡人從你們中間趕出去。」(哥林多前書 5:9-13)

       這裏舉例說明的很清楚，對教內的人比對教外的人要求更多，請看這些經文。這是「因為審判教外的人與我何干？教內的人豈不是你們審判的嗎？至於外人，有神審判他們。你們應當把那惡人從你們中間趕出去。」(哥林多前書 5:12-13) 真如經文所說，除非離開世界，才可能不與所有淫亂的人相交。這也就是耶穌在世時所禱告的，「我不求你叫他們離開世界，只求你保守他們脫離那惡者。」(約翰福音 17:15) 如果基督徒都離開世界，那大使命怎麼可能完成？

3. 信徒不要彼此告狀而應情願吃虧

       「你們中間有彼此相爭的事，怎敢在不義的人面前求審，不在聖徒面前求審呢？豈不知聖徒要審判世界嗎？若世界為你們所審，難道你們不配審判這最小的事嗎？豈不知我們要審判天使嗎？何況今生的事呢！既是這樣，你們若有今生的事當審判，是派教會所輕看的人審判嗎？我說這話是要叫你們羞恥。難道你們中間沒有一個智慧人能審斷弟兄們的事嗎？你們竟是弟兄與弟兄告狀，而且告在不信主的人面前。你們彼此告狀，這已經是你們的大錯了。為甚麼不情願受欺呢？為甚麼不情願吃虧呢？你們倒是欺壓人、虧負人，況且所欺壓、所虧負的就是弟兄！」(哥林多前書 6:1-8)

       保羅的邏輯是非常清楚的， 他說，「豈不知我們要審判天使嗎？何況今生的事呢！」(哥林多前書 6:3) 所以不要讓教會所輕看的，世上不義的審判官去審判今生的事，而是要由一個有智慧的弟兄作聖徒之間的仲裁。這就帶出了信徒不要彼此告狀，而應情願吃虧，現狀反而是，「你們倒是欺壓人、虧負人，況且所欺壓、所虧負的就是弟兄！」(哥林多前書 6:8) 當時的哥林多教會有許多問題，這只是問題之一。請注意，這裏並沒有提到弟兄和非弟兄之間不能告狀，因為經文說得很清楚，「至於外人，有神審判他們。…」(哥林多前書 5:13) 焉知神不是藉著你去審判那外人呢？只是關於這點要非常的小心，要非常確定才行，因為反過來說，又焉知不是你在經過試探呢？

4. 不義的人不能承受神的國的例子和同性戀

       「你們豈不知不義的人不能承受神的國嗎？不要自欺！無論是淫亂的、拜偶像的、姦淫的、作孌童的、親男色的、偷竊的、貪婪的、醉酒的、辱罵的、勒索的，都不能承受神的國。你們中間也有人從前是這樣；但如今你們奉主耶穌基督的名，並藉着我們神的靈，已經洗淨、成聖、稱義了。」(哥林多前書 6:9-11)

       我們知道不義的人不能承受神的國的例子， 但要知道這些只是例子，並不是完全的列表， 因為不能承受神的國的人不只是這些。另外一處經文說，「情慾的事都是顯而易見的，就如姦淫、污穢、邪蕩、拜偶像、邪術、仇恨、爭競、忌恨、惱怒、結黨、紛爭、異端、嫉妒、醉酒、荒宴等類。我從前告訴你們，現又告訴你們，行這樣事的人必不能承受神的國。」(加拉太書 5:19-21)  

       在這些經文中，所列的除親男色的這點外，其他如姦淫等都很清楚的是指不義的事，我們只要把親男色的這點說清楚就可以了。這裏親男色的是指同性戀，同性戀是罪行這一點在這經文中明講了，就是「…神任憑他們放縱可羞恥的情慾。他們的女人把順性的用處變為逆性的用處；男人也是如此，棄了女人順性的用處，慾火攻心，彼此貪戀，男和男行可羞恥的事，就在自己身上受這妄為當得的報應。」(羅馬書 1:26-27)

        神不能容忍這樣的罪行，經文說得很清楚，「不可與男人苟合，像與女人一樣，這本是可憎惡的。」(利未記 18:22) 且有刑罰，「人若與男人苟合，像與女人一樣，他們二人行了可憎的事，總要把他們治死，罪要歸到他們身上。」(利未記 20:13) 我們知道，「公義和公平，是你寶座的根基；慈愛和誠實，行在你前面。」(詩篇 89:14) 的確，在這樣的律法中神彰顯了祂的公義，在新約中更彰顯了祂的慈愛。

        在新約中是說，「神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。…信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。」(約翰福音 3:16-18) 神是愛世人，不管這人是不是同性戀者。所以如果一個人信主，不管這人以前是不是同性戀者，都可得到永生。因為一個人真有信心，就會有信心的行為，如經文所說，「…信心若沒有行為就是死的。」(雅各書 2:17) 這樣有信心的人一定會悔改的，而「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 你可以在油管(YouTube)中找到這樣的例子。譬如有一個人作見證說，他本是同性戀者，後來成為基督徒，並且成為神學教授。

       有人會這樣說，我天生就是同性戀者，即使如此， 要知道「我靠着那加給我力量的，凡事都能做。」(腓立比書 4:13) 雖然可能要一段時間，但祂可把你所謂的天生拿走。結論是，我們必須把人和人的行為分開，如主般的愛同性戀者，但要遵守聖經所說，不愛其罪行。

     最後我們來看最後的一節，「你們中間也有人從前是這樣；但如今你們奉主耶穌基督的名，並藉着我們神的靈，已經洗淨、成聖、稱義了。」(哥林多前書 6:11) 在以前我們已說過，「…那時你們不能吃(飯)，就是如今還是不能。」(哥林多前書 3:2) 所以說，已經洗淨、成聖、稱義了，是指因信稱義的過程，當接受耶穌時，就被祂的血洗淨，在那一瞬間就成聖了，因此被神稱為義。所以這只是開始，此後還要走上成聖之路，直到模成耶穌的形像。

5. 凡事我都可行但不都有益處

       「凡事我都可行，但不都有益處；凡事我都可行，但無論哪一件，我總不受它的轄制。食物是為肚腹，肚腹是為食物，但神要叫這兩樣都廢壞。身子不是為淫亂，乃是為主；主也是為身子。並且神已經叫主復活，也要用自己的能力叫我們復活。豈不知你們的身子是基督的肢體嗎？我可以將基督的肢體作為娼妓的肢體嗎？斷乎不可！豈不知與娼妓聯合的，便是與她成為一體嗎？因為主說：「二人要成為一體。」但與主聯合的，便是與主成為一靈。你們要逃避淫行。人所犯的，無論甚麼罪，都在身子以外，惟有行淫的，是得罪自己的身子。豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來，住在你們裏頭的；並且你們不是自己的人，因為你們是重價買來的，所以要在你們的身子上榮耀神。」(哥林多前書 6:12-20)

       一開始就說到，「凡事我都可行，但不都有益處；凡事我都可行，但無論哪一件，我總不受它的轄制。」(哥林多前書 6:12) 然後舉了一個例子，「食物是為肚腹，肚腹是為食物，但神要叫這兩樣都廢壞。…」(哥林多前書 6:13) 的確，這都是在身子裏面，都是會廢壞的。這使我們想起耶穌說的話，「…經上記着說：『人活着，不是單靠食物，乃是靠神口裏所出的一切話。』」(馬太福音 4:4) 這是屬靈的食物，絕對不會廢壞的。

       然後說到，「…身子不是為淫亂，乃是為主；主也是為身子。」(哥林多前書 6:13) 淫亂是不會榮耀神的，這點很清楚，也就是看到了，「因為你們是重價買來的，所以要在你們的身子上榮耀神。」(哥林多前書 6:20) 所以會說身子是為主。

        為什麼是主也是為身子呢？基督徒在因信稱義的時候已有一個新靈和內住的聖靈，就像以西結所預言的，「我也要賜給你們一個新心，將新靈放在你們裏面。又從你們的肉體中除掉石心，賜給你們肉心。我必將我的靈放在你們裏面，使你們順從我的律例，謹守遵行我的典章。」(以西結書 36:26-27) 所以那時靈已得救了。不是舊靈的復蘇，而是有一個新靈。

       身體的得贖要到主再來的時候，如經文所說，「我們現在照主的話告訴你們一件事：我們這活着還存留到主降臨的人，斷不能在那已經睡了的人之先，因為主必親自從天降臨，有呼叫的聲音和天使長的聲音，又有神的號吹響；那在基督裏死了的人必先復活。以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。」(帖撒羅尼迦前書 4:15-17) 

       因為人由靈魂體所構成，如經文直說，「…又願你們的靈與魂與身子(體)得蒙保守，在我主耶穌基督降臨的時候，完全無可指摘。」(帖撒羅尼迦前書 5:23) 其實也不是這一個地方如此說，如果我們新舊約一起看，我們就知道人死時是靈先離開，然後是魂，魂離開後人就死了。以前我們在「2056 醫血漏和睚魯女兒復活，及差遣十二個門徒 -耶穌的形像(11)」中的「 2. 睚魯的女兒死而復活」，就詳細的討論過這點， 請找到這篇文章。

     當我們不能完全不要消滅聖靈的感動時，我們所存的身子上只有被魂引導的體，我們的體本「…是從土而出的。你本是塵土，仍要歸於塵土。」(創世記 3:19) 所以體是會廢壞的，但魂是會永存的，如經文所說，「 揭開第五印的時候，我看見在祭壇底下，有為神的道並為作見證被殺之人的(靈)魂(G5590, souls)，大聲喊着說：「聖潔真實的主啊！你不審判住在地上的人給我們伸流血的冤，要等到幾時呢？」」(啓示錄 6:9-10) 

        也就是說，在今世中，我們是要我們的魂「不要消滅聖靈的感動」(帖撒羅尼迦前書 5:19)，且當沒有聖靈感動時，也要讓魂站在神那邊，如同在亞當沒有犯罪的初創時，他是以神的意念為意念，因他是按著神的形像造的，如經文所說，「神就照着自己的形像造人，乃是照着他的形像造男造女。」(創世記 1:27) 所以在今世中，三位一體的神是要贏回我們的魂，使魂能如初創時服在聖靈的帶領之下。因為身子是服在魂之下的，所以主也是為身子。

        我們知道，「.. 神已經叫主復活，也要用自己的能力叫我們復活。」(哥林多前書 6:14) 這也就是剛才所說的，身體的得贖要到主再來的時候，我們現在是相信這點，那時就會看到神的大能。現在是「我們這許多人，在基督裏成為一身，互相聯絡作肢體，…」(羅馬書 12:5) 我們絕對不能與娼妓聯合與她成為一體，因為如前所訴，淫亂是不會榮耀神的，我們是要與主聯合成為一靈。這裏用的是靈，因為這是三位一體的神所共有的。聖靈是靈，耶和華是靈如這經文所說，「神是(個)靈，…」(約翰福音 4:24) 祂也有體，要不摩西就不可能看到祂的背，如這經文所說，「耶和華說：「看哪！在我這裏有地方，你要站在磐石上。我的榮耀經過的時候，我必將你放在磐石穴中，用我的手遮掩你，等我過去，然後我要將我的手收回，你就得見我的背，卻不得見我的面。」」(出埃及記 33:21-23) 耶穌道成肉身時和人一樣，當然有靈魂體。當祂回到天上時，祂是三位一體的神之一位，有聖靈的靈。

       要知道，「…人所犯的，無論甚麼罪，都在身子以外，惟有行淫的，是得罪自己的身子。」(哥林多前書 6:18) 也更知道，這裏是如哥林多前書 3:16 所說的，再說了一次，身子是聖靈的殿。也就是經文直說的，「…我們是永生神的殿…」(哥林多後書 6:16) 很清楚的，「你們要逃避淫行。…」(哥林多前書 6:18) 而是要與主聯合而成為一靈。

       最後我們要簡短的討論一下剛才說的，人是由靈魂體構成，我們這次的題目中就已隱藏的說，所謂的三分法是對的。我們以前在「2193 堅固, 神的愛和弟兄相愛, 改變和被提, 警醒, 及三分法 – 帖前(3)1-(5)28」中的「6. 不要以惡報惡及三分法」曾討論過這點，請找到這篇文章，及其中所提到的另一篇詳細的文章。

First, we see that we must purge out the old leaven to become a new lump without leaven; it is also clearly stated that Christ is the Passover Lamb, and even for a believer who has committed sexual immorality, there is still hope that his spirit may be saved. Second, we see that more is required of those within the church than of those outside it. Third, it states that believers should not sue against one another, but rather a wise brother should act as an arbitrator among the saints, and they should be willing to suffer a loss. Fourth, it discusses examples of how the unrighteous cannot inherit the kingdom of God, as well as the issue of homosexuality. Finally, it addresses the principle that “All things are lawful for me, but not all things are profitable,” and urges believers not to commit sexual immorality but we are to be united with the Lord and become one spirit with Him. It emphasizes that we were bought at a great price, so we must glorify God in our bodies. We also addressed the so-called “trichotomy” is correct, which is hidden within the title, and cited two previous articles.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (8/9/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Get rid of the old yeast so that you may be a new batch of unleavened bread

“It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife. You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst. For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present. In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”(1 Corinthians 5:1-8)

        Right from the start, the example given clearly refers to a case of sexual immorality—specifically, a man who took his stepmother as a wife. Why is his wife? We can understand this by looking at how Paul handled the matter. He said, “You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst.”(1 Corinthians 5:2) Therefore, this is not a capital offense of sexual immorality, because the Scripture makes it very clear: “If there is a man who lies with his father’s wife, he has uncovered his father’s nakedness; both of them shall surely be put to death, their bloodguiltiness is upon them.”(Leviticus 20:11) But this is clearly prohibited by the Law: “A man shall not take his father’s wife so that he will not uncover his father’s skirt.”(Deuteronomy 22:30) Therefore, it is clearly a grave sin, and the one who commits it must be expelled. Furthermore, “In the name of our Lord Jesus, …with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.”(1 Corinthians 5:4-5)

        Even so, he still hopes that this person will repent and be saved, for he knows full well that “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) Although sins may be forgiven, sometimes punishment in this life is absolutely unavoidable, just as the Old Testament Scriptures say: “‘Fear not, O Jacob My servant,’ declares the LORD,‘And do not be dismayed, O Israel; For behold, I will save you from afar And your offspring from the land of their captivity.

And Jacob will return and will be quiet and at ease, And no one will make him afraid. ‘For I am with you,’ declares the LORD, ‘to save you;

For I will destroy completely all the nations where I have scattered you,

Only I will not destroy you completely. But I will chasten you justly And will by no means leave you unpunished.’”(Jeremiah 30:10-11)

        A prime example of someone who absolutely must be punished while still alive is King David. When he used the hand of an Ammonite to kill Uriah the Hittite and then took Uriah’s wife as his own, “Thus says the LORD, ‘Behold, I will raise up evil against you from your own household; I will even take your wives before your eyes and give them to your companion, and he will lie with your wives in broad daylight. Indeed you did it secretly, but I will do this thing before all Israel, and under the sun.’””(2 Samuel 12:11-12) He truly repented; he even wrote Psalm 51 and gave it to the choirmaster to sing. In it, he said, “For I know my transgressions,

And my sin is ever before me. Against You, You only, I have sinned

And done what is evil in Your sight,

So that You are justified when You speak And blameless when You judge. Behold, I was brought forth in iniquity, And in sin my mother conceived me.”(Psalm 51:3-5) By the way, the end of this passage also confirms what we mentioned earlier: that people are born with sin.

        Then it says, “In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus.”(1 Corinthians 5:4). Paul was so busy that it would have been impossible for him to know the exact time of every one of their gatherings, so this refers to what he did for the church in Ephesus, namely, “…while making mention of you in my prayers.”(Ephesians 1:16)

        Note that the term “spirit” is used here: “…so that his spirit may be saved in the day of the Lord Jesus.”(1 Corinthians 5:5). This is because Paul is speaking of believers; when they are justified by faith, their spirit is saved, and they receive a new spirit and the indwelling Holy Spirit, as the Scripture says: “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.”(Ezekiel 36:26-27) If this person does not repent, he has forsaken his salvation of his own accord, and his spirit can no longer be saved. We discussed this point in detail previously in “1201 Working with God to have life, faithfulness and judgment, and power – 1Co(3)1-(4)21” under the section “2. Working together with God to have our lives.” Please refer to that article.

        He is indeed concerned that a little leaven can leaven the whole lump, just as he has consistently said, “A little leaven leavens the whole lump of dough.”(Galatians 5:9) We must purge out the old leaven to become a new lump without leaven: “Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”(1 Corinthians 5:8) Here, too, it is clearly stated that Christ is the Passover Lamb. The Old Testament Passover was a shadow, while the New Testament points to Christ as the true Passover Lamb. Do we not see yet another clear proof that “the Old Testament is the shadow, and the New Testament is the reality”?

2. Higher standards for believers than for non-believers

“I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler⁠—not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges. Remove the wicked man from among yourselves.”(1 Corinthians 5:9-13)

        This passage clearly illustrates that more is required of those within the church than of those outside it. Consider these verses: “For what have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges. Remove the wicked man from among yourselves.”(1 Corinthians 5:12-13) Just as the Scripture says, it is only by leaving the world that one can avoid having fellowship with all the sexually immoral. This is also what Jesus prayed for while He was on earth: “I do not ask You to take them out of the world, but to keep them from the evil one.”(John 17:15) If all Christians were to leave the world, how could the Great Commission ever be fulfilled?

3. Believers should not sue one another but should be willing to suffer loss

“Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? Do you not know that we will judge angels? How much more matters of this life? So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren, but brother goes to law with brother, and that before unbelievers? Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? On the contrary, you yourselves wrong and defraud. You do this even to your brethren.”(1 Corinthians 6:1-8)

        Paul’s logic is very clear. He says, “Do you not know that we will judge angels? How much more matters of this life?”(1 Corinthians 6:3) Therefore, do not let the unrighteous judges of this world—whom the church despises—judge matters of this life; rather, let a wise brother act as an arbitrator among the saints. This leads to the point that believers should not sue one another but should be willing to suffer a loss. The reality, however, is the opposite: “On the contrary, you yourselves wrong and defraud. You do this even to your brethren.”(1 Corinthians 6:8) The Corinthian church at that time had many problems; this was just one of them. Please note that there is no mention here of whether believers may bring lawsuits against non-believers, because the Scripture makes it very clear: “But those who are outside, God judges. …”(1 Corinthians 5:13). Who is to say that God is not using you to judge that outsider? However, you must be extremely cautious and absolutely certain about this, because, conversely, who is to say that you yourself are not being tempted?

4. Examples of how the unrighteous cannot inherit the Kingdom of God and homosexuality

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.”(1 Corinthians 6:9-11)

        We know these examples of how the unrighteous cannot inherit the kingdom of God, but we must understand that these are merely examples, not an exhaustive list, because those who cannot inherit the kingdom of God are not limited to these. Another passage says, “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.”(Galatians 5:19-21)

        The verses in Galatians 5:19-21, apart from the mention of “homosexuals,” the other items listed—such as adultery—clearly refer to acts of unrighteousness; we need only clarify the point regarding “homosexuals.” This passage explicitly states that homosexuality is a sin: “…God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.”(Romans 1:26-27)

        God cannot tolerate such sins. The Scripture makes it very clear: “You shall not lie with a male as one lies with a female; it is an abomination.”(Leviticus 18:22) And there is a penalty: “If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them.”(Leviticus 20:13) We know that “Righteousness and justice are the foundation of Your throne;

Lovingkindness and truth go before You.”(Psalm 89:14) Indeed, God revealed His righteousness through such laws, and in the New Testament, He revealed His love even more fully.

        The New Testament states, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.”(John 3:16-18) God loves the world, regardless of whether a person is homosexual or not. Therefore, if a person believes in the Lord—regardless of whether they were previously homosexual—they can receive eternal life. For when a person truly has faith, that faith will be accompanied by deeds, as the Scripture says, “Even so faith, if it has no works, is dead, being by itself.”(James 2:17) Such a person of faith will certainly repent, and “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) You can find examples of this on YouTube. For instance, there is a man who testifies that he was once a homosexual, but later became a Christian and went on to become a theology professor.

        Some might say, “I was born homosexual.” Even so, know this: “I can do all things through Him who strengthens me.”(Philippians 4:13) Although it may take some time, He can take away what you call your “innate nature.” The conclusion is we must separate the person from their actions: we must love homosexuals with Christ-like love, but we must also abide by what the Bible says and not love their sinful acts.

        Finally, let’s look at the last verse: “Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.”(1 Corinthians 6:11) As we’ve said before, “I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able.”(1 Corinthians 3:2) Therefore, being “washed, sanctified, and justified” refers to the process of justification by faith. When we accept Jesus, we are washed by His blood and sanctified in that very moment; thus, we are declared righteous by God. This is only the beginning; from then on, we must walk the path of sanctification until we are conformed to the image of Jesus.

5. All things are lawful for me, but not all things are profitable

“All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything. Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. Now God has not only raised the Lord, but will also raise us up through His power. Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a prostitute? May it never be! Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, “The two shall become one flesh.” But the one who joins himself to the Lord is one spirit with Him. Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body.”(1 Corinthians 6:12-20)

        Right at the beginning it says, “All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything.”(1 Corinthians 6:12) Then an example is given: “Food is for the stomach and the stomach is for food, but God will do away with both of them. …”(1 Corinthians 6:13) Indeed, these things are all within the body and are subject to decay. This reminds me about Jesus’ words: “…Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.”(Matthew 4:4) This is spiritual food, which will never perish.

        Then it says, “…Yet the body is not for immorality, but for the Lord, and the Lord is for the body.”(1 Corinthians 6:13) It is clear that sexual immorality does not glorify God; this is evident we shouldn’t do this in the statement, “For you have been bought with a price: therefore glorify God in your body.”(1 Corinthians 6:20) That is why it is said that the body is for the Lord.

        Why is it that the Lord is also for the body? When Christians are justified by faith, they already possess a new spirit and the indwelling Holy Spirit, just as Ezekiel prophesied: “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.”(Ezekiel 36:26-27) Therefore, at that time, the spirit had already been saved. It was not a revival of the old spirit, but the presence of a new spirit.

        The redemption of the body will take place at the Lord’s return, as the Scripture says: “For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”(1 Thessalonians 4:15-17)

        Since human beings are composed of spirit, soul, and body, as the Scripture plainly states, “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.”(1 Thessalonians 5:23) In fact, this is not the only passage that states this; if we examine both the Old and New Testaments together, we will see that when a person dies, the spirit departs first, followed by the soul, and once the soul has departed, the person is dead. We previously discussed this point in detail in “1056 Healing a hemorrhage woman, resurrecting a daughter, and sending the twelve -The image of Jesus (11),” under the section “2. The resurrection of the daughter of Jairus.” Please refer to that article.

        When we are unable to completely resist the Holy Spirit’s prompting, the body we possess consists only of the physical form guided by the soul. Our body is, after all, “…from it (ground) you were taken; …And to dust you shall return.”(Genesis 3:19) Therefore, the body is perishable, but the soul is eternal, as the Scripture says, “When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; and they cried out with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?””(Revelation 6:9-10)

        In other words, in this present age, we must ensure that our souls “Do not quench the Spirit.”(1 Thessalonians 5:19), and even when there is no moving of the Holy Spirit, we must allow our souls to stand on God’s side—just as in the beginning, before Adam sinned, when he had God’s thoughts as his own, for he was created in God’s image, as the Scripture says, “God created man in His own image, in the image of God He created him; male and female He created them.”(Genesis 1:27) Therefore, in this present age, the Triune God desires to win back our soul so that it may, as in the beginning, be subject to the Holy Spirit’s leading. Since the body is subject to the soul, the Lord is also for the body.

        We know that “Now God has not only raised the Lord, but will also raise us up through His power.”(1 Corinthians 6:14) This is precisely what was mentioned earlier: the redemption of the body will take place at the Lord’s return. We believe this now, and at that time we will see God’s mighty power. Now, “so we, who are many, are one body in Christ, and individually members one of another.”(Romans 12:5). We absolutely must not be united with a prostitute to become one body with her, for as previously stated, sexual immorality does not glorify God; rather, we are to be united with the Lord to become one Spirit. The term “Spirit” is used here because it is common to the Triune God. The Holy Spirit is Spirit, and the LORD is Spirit, as this Scripture says, “God is spirit, …”(John 4:24). He also has a body; otherwise, Moses could not have seen His back, as this Scripture says: “Then the LORD said, “Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Then I will take My hand away and you shall see My back, but My face shall not be seen.””(Exodus 33:21-23) When Jesus became incarnate, He was like a human being and, of course, had a spirit, and a soul and a body. When He returned to Heaven, He is one of the Triune God and is Spirit.

        Know this: “…Every other sin that a man commits is outside the body, but the immoral man sins against his own body.”(1 Corinthians 6:18) We also know even more clearly that, as stated in 1 Corinthians 3:16 and reiterated here, the body is the temple of the Holy Spirit. In other words, as the Scripture plainly states, “…we are the temple of the living God; …”(2 Corinthians 6:16). It is very clear: “Flee (sexual) immorality. …”(1 Corinthians 6:18). Instead, we are to be united with the Lord and become one spirit with Him.

        Finally, we will briefly discuss what was mentioned earlier: that a person is composed of spirit, soul, and body. As implied in the title of this discussion, the so-called “trichotomy” is correct. We previously discussed this point in “1193 Strengthen, God’s and brotherly love, rapture, and watchfulness – 1 Thess.(3)1–(5)28” under the section “6. Do not repay evil with evil, and the trichotomy.” Please locate that article and the other detailed article mentioned therein.

    我们首先来看哥林多的教会，他们那时虽有恩赐，但仍属肉体，我们不可以用恩赐来判断一个人是否属灵。第二说到了我们要与神同工，去建造自己的生命。第三是讲基督徒有内住的圣灵，举经文来说明，神的应许是一次得救就永远得救，但人可以自己放弃。第四提到了神的管家是要有忠心，看到了两个和合本翻译成论断而应该是判断的例子，而有些教会就用这样的错误翻译来道德绑架信徒。第五是讨论了使徒保罗那时仍被世人看作污秽和渣滓的这件事情，讲到了神把使徒成了一台戏，给世人和天使观看。最后谈到的是神的国不在乎言语，乃在乎权能，并看到了哥林多教会的悔改。                        

    请注意，这文章是基于周日(8/2/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。                

1. 哥林多的教会那时虽有恩赐但仍属肉体          

    「弟兄们，我从前对你们说话，不能把你们当作属灵的，只得把你们当作属肉体、在基督里为婴孩的。我是用奶喂你们，没有用饭喂你们。那时你们不能吃，就是如今还是不能。你们仍是属肉体的，因为在你们中间有嫉妒、纷争，这岂不是属乎肉体、照著世人的样子行吗？有说：「我是属保罗的。」有说：「我是属亚波罗的。」这岂不是你们和世人一样吗？」(哥林多前书 3:1-4)          

    保罗那时对哥林多的教会非常的失望，他知道他们被召，且满有恩赐(参哥林多前书 1:7)， 但没有走上成圣之路，仍然为「…属肉体、在基督里为婴孩的。」(哥林多前书 3:1) 因为「惟独长大成人的，才能吃干粮，他们的心窍习练得通达，就能分辩好歹了。」(希伯来书 5:14) 所以这经文会说，「…就是如今还是不能。」(哥林多前书 3:2) 如果一个人走上成圣之路，生命会慢慢改变，最终会长大成人的。可见得一个人是可以没有走上成圣之路而满有恩赐的，也可见得我们不可以用恩赐来判断一个人是否属灵，神迹奇事本是用来证明祂的恩道的 (参使徒行传 14:3)。          

    他们是属肉体的，照著世人的样子行而有嫉妒、纷争，并且他再说了一遍他们的分党行为，所以保罗知道他们仍不能吃干粮。这样是不可能和基督合而为一的，也就是没有可能「…意念相同，爱心相同，有一样的心思，有一样的意念，使我(保罗)的喜乐可以满足。」(腓立比书 2:2) 如果我们每一个人都能和基督合一，就有和基督一样的意念，爱心，心思，我们就会自然的真正的合一，这就不会是许多教会追求的表面上的合一，所以生命的成长而达到和基督的合一，才是我们该追求的事。        

2. 与神同工去建造自己的生命          

    「亚波罗算甚么？保罗算甚么？无非是执事，照主所赐给他们各人的，引导你们相信。我栽种了，亚波罗浇灌了，惟有神叫他生长。可见栽种的算不得甚么，浇灌的也算不得甚么，只在那叫他生长的神。栽种的和浇灌的，都是一样。但将来各人要照自己的工夫得自己的赏赐。因为我们是与神同工的，你们是神所耕种的田地，所建造的房屋。我照神所给我的恩，好像一个聪明的工头，立好了根基，有别人在上面建造，只是各人要谨慎怎样在上面建造。因为那已经立好的根基就是耶稣基督，此外没有人能立别的根基。若有人用金、银、宝石、草木、禾稭在这根基上建造，各人的工程必然显露，因为那日子要将它表明出来，有火发现，这火要试验各人的工程怎样。人在那根基上所建造的工程若存得住，他就要得赏赐；人的工程若被烧了，他就要受亏损，自己却要得救；虽然得救，乃像从火里经过的一样。」（哥林多前书 3:5-15)          

    一开始就清楚的说明了生命只能从神来，就是说「.. 只在那叫他生长的神。」(哥林多前书 3:7) 要知道，「…我(耶稣)来了，是要叫羊得生命，并且得的更丰盛。」(约翰福音 10:10) 而得生命的根基就只有一个，「…那已经立好的根基就是耶稣基督，此外没有人能立别的根基。」(哥林多前书 3:11)            

    保罗很清楚他的角色只是聪明的工头，立好别人的根基，然后那人在与神同工上的去建造房屋，只是各人要谨慎怎样在上面建造，赏赐是照自己的工夫得的。草木、禾稭的工程必为火所烧，只有得赏赐的金、银、宝石工程可存留下来。但即使人的工程被烧了，自己却要受亏损的得救，也就是说，神的应许是一次得救就永远得救，但人可以自己放弃，尤有甚者是自己都不知道自己已放弃了，还以为做了很多事情，如老底嘉的教会般，他们是把耶稣关在门外自己还不知道 (参启示录 3:14-20)。          

    关于明知故犯的例子是有如底马这个人一样，他本是保罗的同工 (参歌罗西书 4:14, 腓利门书 1:24)，但「因为底马贪爱现今的世界，就离弃我往帖撒罗尼迦去了。…」(提摩太后书 4:10) 这是他自己的选择。对底马来说，经文说得很清楚，「论到那些已经蒙了光照、尝过天恩的滋味、又于圣灵有分、并尝过神善道的滋味、觉悟来世权能的人，若是离弃道理，就不能叫他们从新懊悔了。因为他们把神的儿子重钉十字架，明明地羞辱他。就如一块田地，吃过屡次下的雨水，生长菜蔬，合乎耕种的人用，就从神得福；若长荆棘和蒺藜，必被废弃，近于咒诅，结局就是焚烧。」(希伯来书 6:4-8)    

3. 基督徒有内住的圣灵        

    「岂不知你们是神的殿，神的灵住在你们里头吗？若有人毁坏神的殿，神必要毁坏那人，因为神的殿是圣的，这殿就是你们。人不可自欺。你们中间若有人在这世界自以为有智慧，倒不如变作愚拙，好成为有智慧的。因这世界的智慧，在神看是愚拙。如经上记著说：「主叫有智慧的，中了自己的诡计。」又说：「主知道智慧人的意念是虚妄的。」所以无论谁，都不可拿人夸口，因为万有全是你们的。或保罗，或亚波罗，或矶法，或世界，或生，或死，或现今的事，或将来的事，全是你们的。并且你们是属基督的，基督又是属神的。」(哥林多前书 3:16-23)          

    这里说的很清楚，基督徒都有内住的圣灵。但请注意，这里是说若有人，这显然不包括撒但和牠的差役，要知道牠们一向如此的想要毁坏神的殿。也请注意，神在这里不是说人一次明知故犯的毁坏神的殿，神就会毁坏那人，因为「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 只是会不能不罚的如允许撒但差役的攻击。          

    接著就说明了世间的智慧和从上头来的智慧的不同，「所以无论谁，都不可拿人夸口，因为万有全是你们的。」(哥林多前书 3:21) 的确，万有都是基督徒的，「因为神本性一切的丰盛，都有形有体地居住在基督里面，你们在他里面也得了丰盛。…」(歌罗西书 2:9-10) 这基本是在说，一个属灵的人会真正了解保罗所说的，「若有人以为自己知道甚么，按他所当知道的，他仍是不知道。」(哥林多前书 8:2) 所以在这里也会说，「或保罗，或亚波罗，或矶法，或世界，或生，或死，或现今的事，或将来的事，全是你们的。并且你们是属基督的，基督又是属神的。」(哥林多前书 3:22-23) 也就是说，要在在基督里。    

4. 神的管家要有忠心        

    「人应当以我们为基督的执事(G5257, officer, minister, sevant)，为神奥秘事的管家(G3623, steward, 出现10次)。所求于管家的，是要他有忠心。我被你们论断(G350, judged, examined)，或被别人论断(G350)，我都以为极小的事，连我自己也不论断(G350)自己。我虽不觉得自己有错，却也不能因此得以称义，但判断(G350)我的乃是主。所以，时候未到，甚么都不要论断(G2919, judge, 动词)，只等主来，他要照出暗中的隐情，显明人心的意念。那时，各人要从神那里得著称赞。」(哥林多前书 4:1-5)          

    保罗一开始就明说了他的职责，是执事，是管家，而神对管家的要求，就是要有忠心 ，他也的确是这样做的，「我现在是要得人的心呢？还是要得神的心呢？我岂是讨人的喜欢吗？若仍旧讨人的喜欢，我就不是基督的仆人了。」(加拉太书 1:10)        #####请注意，这里用的执事(G5257, officer, minister, sevant)这字共出现20次，要看情况才能看出是那个意思，在这里是和这经文的意思相同，「你起来站著！我特意向你显现，要派你作执事(G5257, minister)，作见证，将你所看见的事和我将要指示你的事证明出来。」(使徒行传 26:16)         

    也请注意，在这节经文中的执事用的是不同的字，「作执事(G1249, servant)的也是如此：必须端庄，不一口两舌，不好喝酒，不贪不义之财；要存清洁的良心，固守真道的奥秘。」(提摩太前书 3:8-9) 这字执事(G1249)出现了31次，基本上用仆人来看所有的经文都说得通。所以现在教会执事的这职位，是事奉众人的，而不是有人以为的，是高高在上的官职。          

    然后说到保罗自己都不判断自己，晃论别人。请注意这字G530完全没有论断的意思，这字出现了18次。我们先来看这些经文，「彼拉多传齐了祭司长和官府并百姓，就对他们说：「你们解这人到我这里，说他是诱惑百姓的。看哪，我也曾将你们告他的事，在你们面前审问(G530)他，并没有查出他甚么罪来。」(路加福音 23:13-14) 这字怎么可能有论断的意思呢？在使徒行传中出现的五次都是检查(examine)的意思，如「 这地方的人贤于帖撒罗尼迦的人，甘心领受这道，天天考查(G530)圣经，要晓得这道是与不是。」(使徒行传 17:11) 顺便一提，在使徒行传那时的圣经是指旧约，但基督徒是相信新旧约都是要考查的。剩下的经文都在哥林多前书，基本上也是判断(judge)的意思。        

    我们再看另外一个翻译成论断(G2919, judge)的这字，也是判断的意思，没有论断的意思。其实论断这字常被教会用来道德绑架人的借口，因为基于这经文的和合本的翻译是，「你们不要论断(G2919)人，免得你们被论断(G2919)。因为你们怎样论断(G2919)人，也必怎样被论断(G2919)；你们用甚么量器量给人，也必用甚么量器量给你们。」(马太福音 7:1-2) 尤其是接著的经文说，「为甚么看见你弟兄眼中有刺，却不想自己眼中有梁木呢？你自己眼中有梁木，怎能对你弟兄说『容我去掉你眼中的刺』呢？」(马太福音 7:3-4)         

    基于此，一些教会对一个提意见的人，就常说是他是论断，可以塞住他的嘴，因此能便于管理，但没有注意到接著的下面，就说得很清楚是指那一类人，「你这假冒为善的人！先去掉自己眼中的梁木，然后才能看得清楚，去掉你弟兄眼中的刺。「不要把圣物给狗，也不要把你们的珍珠丢在猪前，恐怕牠践踏了珍珠，转过来咬你们。」」(马太福音 7:5-6) 真的会没有想到，是自己常常没有一个能听的耳，能够去正确的看明白圣经的话。尤其是用以上的经文后面的这句话，以神的名义说一个弟兄是猪狗不如，是在诅咒别人。这字没有论断的意思，在下面这经文中就说得很清楚了，耶稣说，「就是判断(G2919)人，我的判断(G2920, 名词)也是真的，因为不是我独自在这里，还有差我来的父与我同在。」(约翰福音 8:16) 结论很简单，就是这字完全没有论断的意思。          

    再看一个经文，「惟独长大成人的，才能吃干粮，他们的心窍习练得通达，就能分辩(G1253, discern, 这字只出现3次)好歹了。」(希伯来书 5:14) 没有判断怎么能分辩呢？有人可能以为，这好像和哥林多前书 4:5 说的矛盾？但这里的重点是说，主来时会照出各人暗中的隐情，「因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。」(帖撒罗尼迦前书 5:2) 既然我们不知道主何时来， 因此当主没有来时，我们还是要和神同工，做该做的事情。    

5. 使徒保罗那时仍被世人看作污秽和渣滓        

    「弟兄们，我为你们的缘故，拿这些事转比自己和亚波罗，叫你们效法(G3129, learn)我们不可过于圣经所记，免得你们自高自大，贵重这个，轻看那个。使你与人不同的是谁呢？你有甚么不是领受的呢？若是领受的，为何自夸，仿佛不是领受的呢？你们已经饱足了，已经丰富了，不用我们，自己就作王了。我愿意你们果真作王，叫我们也得与你们一同作王。我想神把我们使徒明明列在末后，好像定死罪的囚犯，因为我们成了一台戏，给世人和天使观看。我们为基督的缘故算是愚拙的，你们在基督里倒是聪明的；我们软弱，你们倒强壮；你们有荣耀，我们倒被藐视。直到如今，我们还是又饥、又渴、又赤身露体、又挨打、又没有一定的住处，并且劳苦，亲手做工。被人咒骂，我们就祝福；被人逼迫，我们就忍受；被人毁谤，我们就善劝。直到如今，人还把我们看作世界上的污秽，万物中的渣滓。」(哥林多前书 4:6-13)        

    首先请注意这字效法(G3129, learn)共出现31次，都不是在说效法，而是在说要真正的学习，因为效法可以是内在的或是外在的，而真正的学习是包括了两者。在这里是要他们学习保罗他们，绝对不可过于圣经所记，且告诉他们不要自夸领受的，警告他们不要以为自己就作王了！使徒保罗是这样说的，「我想神把我们使徒明明列在末后，好像定死罪的囚犯，因为我们成了一台戏，给世人和天使观看。」(哥林多前书 4:9) 请注意，这只是保罗这样想而已，但事实的确也是如此。他直说愿意为主死，如在这经文中，「保罗说：「你们为甚么这样痛哭，使我心碎呢？我为主耶稣的名，不但被人捆绑，就是死在耶路撒冷也是愿意的。」」(使徒行传 21:13) 他的一生的确也成了一台戏，给世人和天使观看。      

    他在大光中得救后，主借著亚拿尼亚告诉他一些事，「主对亚拿尼亚说：「你只管去。他是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。我也要指示他，为我的名必须受许多的苦难。」(使徒行传 9:15-16) 他事先就知道会为主受苦难，但这没有阻拦到他，直到他为主殉道。        

    你看，接著的经文就举了一些例子来说明，他那时的确是被世人看作污秽和渣滓，这也是和下面的经文基本上是一致的。「他们是基督的仆人吗？（我说句狂话）我更是！我比他们多受劳苦，多下监牢；受鞭打是过重的，冒死是屡次有的。被犹太人鞭打五次，每次四十，减去一下；被棍打了三次，被石头打了一次；遇著船坏三次，一昼一夜在深海里。又屡次行远路，遭江河的危险、盗贼的危险、同族的危险、外邦人的危险、城里的危险、旷野的危险、海中的危险、假弟兄的危险。受劳碌、受困苦、多次不得睡；又饥又渴，多次不得食；受寒冷，赤身露体。除了这外面的事，还有为众教会挂心的事，天天压在我身上。有谁软弱我不软弱呢？有谁跌倒我不焦急呢？」(哥林多后书 11:23-29) 他不会因这些苦难而退缩。          

    主对他说，「…我的恩典够你用的，因为我的能力是在人的软弱上显得完全。…」(哥林多后书 12:9) 「…所以，我更喜欢夸自己的软弱，好叫基督的能力覆庇我。我为基督的缘故，就以软弱、凌辱、急难、逼迫、困苦为可喜乐的，因我甚么时候软弱，甚么时候就刚强了！」(哥林多后书 12:9-10)    

6. 因为神的国不在乎言语，乃在乎权能          

    「我写这话，不是叫你们羞愧，乃是警戒你们，好像我所亲爱的儿女一样。你们学基督的，师傅虽有一万，为父的却是不多，因我在基督耶稣里用福音生了你们。所以，我求你们效法(G3402, follower)我。因此我已打发提摩太到你们那里去。他在主里面，是我所亲爱、有忠心的儿子。他必提醒你们，记念我在基督里怎样行事，在各处各教会中怎样教导人。有些人自高自大，以为我不到你们那里去；然而主若许我，我必快到你们那里去；并且我所要知道的，不是那些自高自大之人的言语，乃是他们的权能。因为神的国不在乎言语，乃在乎权能。你们愿意怎么样呢？是愿意我带著刑杖到你们那里去呢？还是要我存慈爱温柔的心呢？」(哥林多前书 4:14-21)          

    保罗一开始就说了他写信的目的，是哥林多教会的属灵父亲，「所以，我求你们效法(G3402, follower)我。」(哥林多前书 4:16) 这里讲的效法是指跟随者的意思，就像他较晚时所说的，「你们该效法(G3402, follower)我，像我效法基督一样。」(哥林多前书 11:1) 我们以前强调过，效法这词在中文可能只是指出外表的效法，不一定是内在的，所以这里汇编的原文用的是追随这字，所以这里不是说要效法保罗这个人，而是要他们像他追随主一样的去追随主。        

    接著他说明了打发在主里面的儿子提摩太去的原因，就是「…他必提醒你们，记念我在基督里怎样行事，在各处各教会中怎样教导人。」(哥林多前书 4:17) 结果他最后发觉那是对的，因为哥林多的教会后来悔改了，就像经文所说，「如今我欢喜，不是因你们忧愁，是因你们从忧愁中生出懊悔来。你们依著神的意思忧愁，凡事就不至于因我们受亏损了。因为依著神的意思忧愁，就生出没有后悔的懊悔来，以至得救；但世俗的忧愁是叫人死。你看，你们依著神的意思忧愁，从此就生出何等的殷勤、自诉、自恨、恐惧、想念、热心、责罚。在这一切事上，你们都表明自己是洁净的。」(哥林多后书 7:9-11) 当然这是后话。          

    你看他说，「然而主若许我，我必快到你们那里去；…」(哥林多前书 4:19) 所以他一直在看圣灵如何的带领(lead)，其中也包括了圣灵给他的自由度在内，在这自由度中，他做决定总是站在神那边。他很清楚的知道，「…神的国不在乎言语，乃在乎权能。」(哥林多前书 4:20) 他给了他们一个选择说，「你们愿意怎么样呢？是愿意我带著刑杖到你们那里去呢？还是要我存慈爱温柔的心呢？」(哥林多前书 4:21) 我们很高兴的知道，就像刚才引用的经文所说的，他们选择了后者， 悔改了。