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英文原文
In this chapter the apostle, I. Blames the Corinthians for their carnality and divisions, 1Co 3:1-4. II. He instructs them how what was amiss among them might be rectified, by remembering, 1. That their ministers were no more than ministers, 1Co 3:5. 2. That they were unanimous, and carried on the same design, 1Co 3:6-10. 3. That they built on one and the same foundation, 1Co 3:11-15. III. He exhorts them to give due honour to their bodies, by keeping them pure (1Co 3:16,17), and to humility and self-diffidence, 1Co 3:18-21. IV. And dehorts them from glorying in particular ministers, because of the equal interest they had in all, 1Co 3:22-23.
1-4
The Spirit of Party Reproved (57 AD)
责备分党的灵（公元57年）
¹ 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。 ² 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。 ³ 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、照着世人的样子行吗？ ⁴ 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？
在此，一、保罗责备哥林多人的软弱与不长进。那些成圣的人也不过是部分成圣：无论在恩典上还是在知识上，都仍有增长的空间（彼后3:18）。那些借神恩典得着重生、有了属灵生命的人，仍可能在许多事上有缺欠。使徒告诉他们，他从前对他们说话，不能把他们当作属灵的人，只得把他们当作属肉体的人，当作在基督里为婴孩的（林前3:1）。他们远远没有以神圣的启示为根基来立定他们的准则与尺度，也远远没有进入福音的灵；反倒极其明显地受着属肉体与败坏情欲的辖制。他们仍是基督里的婴孩。他们虽接受了基督教的一些初步要理，却未在其中成长到理解上的成熟，也未达到信心与圣洁上的成熟；然而从本书信中好几段经文可以明显看出，哥林多人对自己的智慧知识十分骄傲。注意，知识悟性很有限的人，却往往极其自负，这乃是十分常见的事。使徒将他们对基督教知识的长进甚少，作为他没有将其中更深之事更多传给他们的理由。他们担当不了这样的食物，他们需要用奶喂，不能用饭喂（林前3:2）。注意，基督忠心的传道人当顾及听众的容量，按他们所能担当的来教导他们。然而婴孩天然要长成大人；在基督里为婴孩的，也当努力在身量上长进，成为在基督里成熟的人。人所期望的，乃是他们在知识上的长进当与他们的机会与方法、并他们信仰告白的时日相称，以至他们能担当关乎我们信仰奥秘的讲论，而不是总停留在浅显的事上。哥林多人长久坐在保罗的讲道之下，却在基督教知识上没有更多的进步，这是他们的羞辱。注意，那些不努力在恩典与知识上长进的基督徒，实在难辞其咎。
二、他责备他们的属肉体，并以他们对传道人的争执与不和作为凭据：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、照着世人的样子行吗？（林前3:3）。他们因传道人的缘故，彼此之间有争竞、争吵与结党——有说：「我是属保罗的」；有说：「我是属亚波罗的」（林前3:4）。这些都是他们属肉体的证据，表明肉体的兴趣与情欲过分支配了他们。注意，为信仰而起的争端与争吵，乃是残余的属肉体的可悲凭据。真正的信仰使人和平，而不使人好争。分党之灵乃是凭人的原则行事，不是凭真信仰的原则行事；他们受自己的骄傲与情感的引导，而不是受基督教规则的引导：你们岂不是照着世人的样子行吗？ 注意，许多人本当如基督徒那样行事——即超过世人寻常的水准——却实在如世人一样行事，生活行动太像别人，这是当哀叹的事。
英文原文
The Spirit of Party Reproved (57 AD)
¹ And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
² I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
³ For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
⁴ For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
Here, I. Paul blames the Corinthians for their weakness and nonproficiency. Those who are sanctified are so only in part: there is still room for growth and increase both in grace and knowledge, 2Pe 3:18. Those who through divine grace are renewed to a spiritual life may yet in many things be defective. The apostle tells them he could not speak to them as unto spiritual men, but as unto carnal men, as to babes in Christ, 1Co 3:1. They were so far from forming their maxims and measures upon the ground of divine revelation, and entering into the spirit of the gospel, that is was but too evident they were much under the command of carnal and corrupt affections. They were still mere babes in Christ. They had received some of the first principles of Christianity, but had not grown up to maturity of understanding in them, or of faith and holiness; and yet it is plain, from several passages in this epistle, that the Corinthians were very proud of their wisdom and knowledge. Note, It is but too common for persons of very moderate knowledge and understanding to have a great measure of self-conceit. The apostle assigns their little proficiency in the knowledge of Christianity as a reason why he had communicated no more of the deep things of it to them. They could not bear such food, they needed to be fed with milk, not with meat, 1Co 3:2. Note, It is the duty of a faithful minister of Christ to consult the capacities of his hearers and teach them as they can bear. And yet it is natural for babes to grow up to men; and babes in Christ should endeavour to grow in Stature, and become men in Christ. It is expected that their advances in knowledge should be in proportion to their means and opportunities, and their time of professing religion, that they may be able to bear discourses on the mysteries of our religion, and not always rest in plain things. It was a reproach to the Corinthians that they had so long sat under the ministry of Paul and had made no more improvement in Christian knowledge. Note, Christians are utterly to blame who do not endeavour to grow in grace and knowledge.
II. He blames them for their carnality, and mentions their contention and discord about their ministers as evidence of it: For you are yet carnal; for whereas there are among you envyings, and strifes, and divisions, are you not carnal, and walk as men? 1Co 3:3. They had mutual emulations, and quarrels, and factions among them, upon the account of their ministers, while one said, I am of Paul; and another, I am of Apollos, 1Co 3:4. These were proofs of their being carnal, that fleshly interests and affections too much swayed them. Note, Contentions and quarrels about religion are sad evidences of remaining carnality. True religion makes men peaceable and not contentious. Factious spirits act upon human principles, not upon principles of true religion; they are guided by their own pride and passions, and not by the rules of Christianity: Do you not walk as men? Note, It is to be lamented that many who should walk as Christians, that is, above the common rate of men, do indeed walk as men, live and act too much like other men.
5-10
Mutual Agreement of Ministers (57 AD)
传道人之间的同心（主后57年）
⁵ 亚波罗算什么？保罗算什么？无非是执事，照主所赐给他们各人的，引导你们相信。 ⁶ 我栽种了，亚波罗浇灌了；惟有神叫他生长。 ⁷ 可见栽种的算不得什么，浇灌的也算不得什么，只在那叫他生长的神。 ⁸ 栽种的和浇灌的原是一样；但将来各人要照自己的工夫得自己的赏赐。 ⁹ 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。 ¹⁰ 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。
使徒在此教导他们如何医治这等心态，并纠正他们在这事上的失当，
一、借着提醒他们：他们所争论的传道人不过是传道人：亚波罗算什么？保罗算什么？无非是执事，照主所赐给他们各人的，引导你们相信（林前3:5）。他们不过是执事，不过是众恩典之神所用的工具。哥林多一些结党的人似乎把他们抬举得过高，仿佛他们是他们信仰的主、是他们宗教的创立者。请注意，我们当小心不可将传道人神化，也不可将他们置于神的位置。使徒不是我们信仰和宗教的创立者，虽然他们受权受资格去启示和传扬它。他们在这职分上行事，是照神所赐给各人的。请观察，连使徒在事奉中所显明和使用的一切恩赐和能力，都是出于神。这些是要显明他们的使命和道理是属神的。为他们的缘故，将那单当归于他们所凭以行动的神圣权柄、当归给赐他们权柄的神的尊重，转移到使徒身上，是完全错误的。保罗栽种了，亚波罗浇灌了（林前3:6）。两人都有用，一个为这目的，另一个为那目的。请注意，神使用各样的器皿，并使他们合乎各自不同的用途和目的。保罗适合栽种之工，亚波罗适合浇灌之工，但叫他生长的是神。请注意，事奉的成功必须归因于神的赐福：栽种的算不得什么，浇灌的也算不得什么，只在那叫他生长的神（林前3:7）。连使徒级的传道人本身也算不得什么，若神不叫它生长，便不能作什么有功效、有成功之事。请注意，资格最好、最忠心的传道人，对自己本身的不配也有正当的感觉，并十分渴望神在他一切成功上得着全部荣耀。保罗和亚波罗在自己看来一无所有，但神是万有中的万有。
二、借着向他们表明基督仆人之间的同心：栽种的和浇灌的原是一样（林前3:8），被一位主所雇用，受托同一启示，从事同一工作，致力于同一计划——彼此和谐，无论结党之人如何将他们彼此对立。他们从同一位圣灵得着不同的恩赐，为的是同一目的；他们衷心地推进同一计划。栽种的和浇灌的不过是同一工作中的同工。请注意，基督一切忠心的仆人在他们事奉的大事和目的上是一。他们可能在次要的事上有意见不同；他们可能有辩论和争辩；但他们在荣耀神、拯救灵魂——在世上推进真实基督教——这一大计上衷心同心。这样的人都可以指望对他们忠心的荣耀赏赐，并与忠心成正比：*各人要照自己的工夫得自己的赏赐。*他们的事业是一个，但有人可能比别人更用心：他们的目的或计划是一个，但有人可能比别人更紧追：他们的主也是一个，然而这位良善恩慈的主可能照他们所行不同的服事，在所赐的赏赐上有所分别：*各人自己的工夫必有自己的赏赐。*最殷勤工作的必得最好的待遇。最忠心的必得最大的赏赐；而一切忠心传道人所从事的乃是荣耀的工作。他们是与神同工的（林前3:9），虽不在同一等次和级别上，却是附属他，作为他手中的器皿。他们从事他的事业。他们与神同工，促进他荣耀的计划，拯救宝贵的灵魂；那认识他们工作的主，必看顾他们，使他们不至徒然劳苦。人可能忽视并贬低一位传道人，同时抬高另一位，而对两者都没有理由：他们可能在当称赞之时定罪，在当疏远避免之时喝彩；但神的判断是照着真理。他从不无正当理由地赏赐，也总是照他仆人的殷勤和忠心来赏赐。请注意，忠心的传道人被人恶待之时，当在神里面得着鼓励。而那些与他同工的人，当努力向福音大工的首位代理人和掌管者——神——显明自己是可蒙悦纳的。他们常在他眼前，受雇于他的耕地和建造；所以无疑他必仔细察看他们：*你们是神所耕种的田地，你们是神所建造的房屋；*所以既不属保罗，也不属亚波罗；既不属这一位，也不属那一位，乃属神：他们不过栽种浇灌你们，但惟有神自己田地上的赐福能使它结果。你们不是我们的田地，乃是神的。我们在他之下、与他同工、为他而作。我们在你们中间所行的一切都是为神。你们是神的田地和房屋。他先前已用了前一个比喻，如今转到房屋的比喻：*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。*保罗在此自称聪明的工头，这双重地反映他的尊荣。在神的工程中作工头是尊荣的；但作聪明的工头更增添他的品格。人可能在一个职位上却不合格，或不如这话所暗示保罗如此完全合格。但他虽给自己这样的品格，并非为满足自己的骄傲，而是为高举神的恩典。他是聪明的工头，但神的恩典使他如此。请注意，基督徒留意自己身上的善，为的是赞美神的恩典，这不是罪，倒大可称赞。属灵的骄傲是可憎的：那是利用神最大的恩惠来喂养自己的虚荣，把自己当作偶像。但留意神的恩惠以促进我们对他的感恩，并为他的荣耀论说它们（无论属何种类），不过是我们当尽本分和当有敬意的正当表达。请注意，传道人不可因自己的恩赐或恩典而骄傲；但他们越有资格担当其工、在其工中越有成功，就越当为神分别的恩慈而感谢他：*我立好了根基，有别人在上面建造。*如他先前所说：我栽种了，亚波罗浇灌了。在他们中间立下教会根基的正是保罗。他借福音生了他们（林前4:15）。无论他们此外还有什么师傅，*他们没有许多父亲。*他不贬低任何在他们中间服事过的人，也不愿被剥夺自己的尊荣和尊重。请注意，忠心的传道人可以也当关切自己的名声。他们的用处很大程度上取决于此。*只是各人要谨慎怎样在上面建造。*这是恰当的警戒；在好根基上可能有很差的建造。在此容易出错；当大大谨慎，不仅要立下稳固正确的根基，还要在其上建造规整的建筑。除了根基能承当的、与之一致之物，不可在其上放置别的。金子和泥土不可混在一起。请注意，基督的仆人当十分小心，不可在属神启示的根基上建造自己的想象或错误的推理。他们所传的当是他们主人明明的道理，或与之完全相符的。
英文原文
Mutual Agreement of Ministers (57 AD)
⁵ Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
⁶ I have planted, Apollos watered; but God gave the increase.
⁷ So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
⁸ Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.
⁹ For we are labourers together with God: ye are God's husbandry, ye are God's building.
¹⁰ According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head,
I. By reminding them that the ministers about whom they contended were but ministers: Who then is Paul, and who is Apollos, but ministers by whom you believed? Even as the Lord gave to every man, 1Co 3:5. They are but ministers, mere instruments used by the God of all grace. Some of the factious people in Corinth seem to have made more of them, as if they were lords of their faith, authors of their religion. Note, We should take care not to deify ministers, nor put them into the place of God. Apostles were not the authors of our faith and religion, though they were authorized and qualified to reveal and propagate it. They acted in this office as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regard to the apostles which was solely to be paid to the divine authority by which they acted, and to God, from whom they had their authority. Paul had planted and Apollos had watered, 1Co 3:6. Both were useful, one for one purpose, the other for another. Note, God makes use of variety of instruments, and fits them to their several uses and intentions. Paul was fitted for planting work, and Apollos for watering work, but God gave the increase. Note, The success of the ministry must be derived from the divine blessing: Neither he that planteth is any thing, nor he that watereth, but God who giveth the increase, 1Co 3:7. Even apostolical ministers are nothing of themselves, can do nothing with efficacy and success unless God give the increase. Note, The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God is all in all.
II. By representing to them the unanimity of Christ's ministers: He that planteth and he that watereth are one (1Co 3:8), employed by one Master, entrusted with the same revelation, busied in one work, and engaged in one design—in harmony with one another, however they may be set in opposition to each other by factious party-makers. They have their different gifts from one and the same Spirit, for the very same purposes; and they heartily carry on the same design. Planters and waterers are but fellow-labourers in the same work. Note, All the faithful ministers of Christ are one in the great business and intention of their ministry. They may have differences of sentiment in minor things; they may have their debates and contests; but they heartily concur in the great design of honouring God and saving souls, by promoting true Christianity in the world. All such may expect a glorious recompence of their fidelity, and in proportion to it: Every man shall receive his own reward, according to his own labour. Their business is one, but some may mind it more than others: their end or design is one, but some may pursue it more closely than others: their Master also is one, and yet this good and gracious Master may make a difference in the rewards he gives, according to the different service they do: Every one's own work shall have its own reward. Those that work hardest shall fare best. Those that are most faithful shall have the greatest reward; and glorious work it is in which all faithful ministers are employed. They are labourers with God, synergoi—co-workers, fellow-labourers (1Co 3:9), not indeed in the same order and degree, but in subordination to him, as instruments in his hand. They are engaged in his business. They are working together with God, in promoting the purposes of his glory, and the salvation of precious souls; and he who knows their work will take care they do not labour in vain. Men may neglect and vilify one minister while they cry up another, and have no reason for either: they may condemn when they should commend, and applaud what they should neglect and avoid; but the judgment of God is according to truth. He never rewards but upon just reason, and he ever rewards in proportion to the diligence and faithfulness of his servants. Note, Faithful ministers, when they are ill used by men, should encourage themselves in God. And it is to God, the chief agent and director of the great work of the gospel, to whom those that labour with him should endeavour to approve themselves. They are always under his eye, employed in his husbandry and building; and therefore, to be sure, he will carefully look over them: "You are God's husbandry, you are God's building; and therefore are neither of Paul nor of Apollos; neither belong to one nor the other, but to God: they only plant and water you, but it is the divine blessing on his own husbandry that alone can make it yield fruit. You are not our husbandry, but God's. We work under him, and with him, and for him. It is all for God that we have been doing among you. You are God's husbandry and building." He had employed the former metaphor before, and now he goes on to the other of a building: According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. Paul here calls himself a wise master-builder, a character doubly reflecting honour on him. It was honourable to be a master-builder in the edifice of God; but it added to his character to be a wise one. Persons may be in an office for which they are not qualified, or not so thoroughly qualified as this expression implies Paul was. But, though he gives himself such a character, it is not to gratify his own pride, but to magnify divine grace. He was a wise master-builder, but the grace of God made him such. Note, It is no crime in a Christian, but much to his commendation, to take notice of the good that is in him, to the praise of divine grace. Spiritual pride is abominable: it is making use of the greatest favours of God to feed our own vanity, and make idols of ourselves. But to take notice of the favours of God to promote our gratitude to him, and to speak of them to his honour (be they of what sort they will), is but a proper expression of the duty and regard we own him. Note, Ministers should not be proud of their gifts or graces; but the better qualified they are for their work, and the more success they have in it, the more thankful should they be to God for his distinguishing goodness: I have laid the foundation, and another buildeth thereon. As before he had said, I have planted, Apollos watered. It was Paul that laid the foundation of a church among them. He had begotten them through the gospel, 1Co 4:15. Whatever instructors they had besides, they had not many fathers. He would derogate from none that had done service among them, nor would he be robbed of his own honour and respect. Note, Faithful ministers may and ought to have a concern for their own reputation. Their usefulness depends much upon it. But let every man take heed how he buildeth thereon. This is a proper caution; there may be very indifferent building on a good foundation. It is easy to err here; and great care should be used, not only to lay a sure and right foundation, but to erect a regular building upon it. Nothing must be laid upon it but what the foundation will bear, and what is of a piece with it. Gold and dirt must not be mingled together. Note, Ministers of Christ should take great care that they do not build their own fancies or false reasonings on the foundation of divine revelation. What they preach should be the plain doctrine of their Master, or what is perfectly agreeable with it.
11-15
The Spiritual Foundation (57 AD)
属灵的根基 (公元57年)
¹¹ 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。
¹² 若有人用金、银、宝石、草木、禾秸在这根基上建造,
¹³ 各人的工程必然显露,因为那日子要将他表明出来,有火发现;这火要试验各人的工程怎样。
¹⁴ 人在那根基上所建造的工程若存得住,他就要得赏赐。
¹⁵ 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。
使徒在此告诉我们,他在他们中间一切劳苦的底层所立的根基是什么——就是耶稣基督,那房角石(参 弗2:20)。基督一切忠心的传道人都在这根基上建造。一切基督徒也都把这盼望建立在这磐石上。凡把对天上的盼望建立在别的根基上的,都是建造在沙土上。「除了那已经立好的根基——耶稣基督以外,没有人能立别的根基。」请注意:救主与他作中保的道理,是基督教首要的道理。它居于最底层,是其余一切道理的根基。把这一条抽去,你们便拆毁了我们一切安慰,使罪人的盼望再无根基可言。唯有在基督里,「神在基督里,使世人与自己和好」(林后5:19)。然而在持守这根基、接受基督为神与人之间中保这总体道理的人中,有两类:
(一)有人在这根基上建造金、银、宝石(林前3:12),即那些领受并传扬福音纯正真理的人,他们只持定*「在耶稣里的真理」*,所传讲的不外乎此。这就是在好根基上建造得好,前后一致——传道人不仅倚靠基督,以他为教会的大先知、为他的向导与无误的教师,更领受他所教导的道理,并在其纯洁中传扬,不容任何腐败掺杂,不加添、不删减。
(二)另有人在这根基上建造草木、禾秸;即他们虽然依附这根基,却在许多具体的事上偏离了基督的心意,以自己的幻想与发明取代他的道理与制度,在好根基上建造那经不起试验的东西——当试炼的日子来到、火要把它显明时,正如草木禾秸不能耐火,必在其中烧尽。将来有一日,人在这根基上所建造的都要被揭露:「各人的工程必然显露」,要敞开陈列,显在自己和别人眼前。有人也许存心单纯,在好根基上建造了草木禾秸,自己始终不知道所作的是什么;但到了主的日子,他自己的行为就要按其真相向他显明。各人的工程既向他本人显露,也向别人显露——向那些曾被误导的人,以及那些躲过他错误的人显露。如今我们在自己和别人身上都可能看错;但将有一日,要医治我们一切的错谬,把我们自己、把我们的行为,毫无遮掩、毫无伪装地照出本相:「因为那日子要将他表明出来,有火发现;这火要试验各人的工程怎样」(林前3:13)。那日子要表明、要显露,是指末日,那大试验之日(参 林前4:5)。也有人理解为指犹太民族被毁、其国家体制随之废除之时,那时那些建犹太化之教师要在基督教根基上建造的上层建筑,就被显明不过是禾秸,经不起试验。这话显然是引用炼金者的工艺,火在其中把渣滓与金银分开;同样,火也要把能耐火的银、金、宝石,与必在其中烧尽的草木禾秸分别出来。请注意:将有一日,要像火把金与渣滓、把耐火金属与必在其中烧尽的其他材料分开那样,精细地把一个人与另一个人、把一个人的工程与另一个人的工程分辨出来。到了那日,(1)有些人的工程能存得住——显为合乎标准。那时要显明,他们不仅持守了根基,并且规规矩矩、建造得好——他们铺上了合宜的材料,按着当有的样式与次序。根基与上层建筑前后一致。根基的真理,以及与它有明显关联的真理,是一同被教导的。这关联如今也许不易分辨,也不易知道哪些工程在那日能站得住;但那日子要作出充分的发现。这样的建造者不会、也不可能没有赏赐。他在那日必得称赞与尊荣,在那日之后还要得着永恒的报偿。请注意:基督的传道人若忠心,在来世必得着丰满的赏赐。凡在宗教的各分支上广传又真又纯之信仰、其工程在大日能存留的,必得赏赐。主啊,那赏赐何等浩大!何等远超他们所配!(2)另有人*「工程必然被烧」(林前3:15),他们那些败坏的意见与道理,或那些在敬拜 神之事上虚妄的发明与惯例,在那日要被发觉、被弃绝、被拒绝——先被显明为败坏,再被 神所不悦、所拒绝。请注意:大日要揭去一切伪装,使事物显出本相:「人的工程若被烧了,他就要受亏损。」他若在正根基上建造了草木禾秸,就要受亏损。他的软弱与败坏必成为他荣耀的减损,尽管他大体上可能是个诚实正直的基督徒。这部分工程要失去,不能给他带来任何益处,尽管他自己可以得救。当注意:那些持守基督教根基的人,即便在上面建造了禾秸、草木,仍可能得救。这可以帮助我们放宽爱心。我们不可因人的软弱而弃绝人:因为除了恶,没有什么能使人灭亡。他要得救,「虽然得救,乃像从火里经过的一样」,从火中被抢救出来。他自己要从那烧尽他工程的烈焰中被抢出来。这暗示,那些败坏、损坏基督教的人,要得救并不容易。 神对他们所作的工程必不施怜悯,却可能把他们像从火中抽出来的柴一样抢出来。天主教徒根据这段经文立他们的「炼狱」之理,而这理本身分明就是草木禾秸:这道理并非本出于圣经,而是在野蛮的时代里,为着喂养圣职人员的贪心与野心而杜撰出来的,牺牲了那些宁愿舍弃钱财、也不愿舍弃情欲以拯救自己灵魂的人。这段经文不可能支持它:(1)因为这分明是指比喻的火,不是真实的火:因为有什么真实的火能烧掉宗教礼仪或道理呢?(2)因为这火是要「试验各人的工程怎样」;而炼狱之火并非为试验,不是要检验人的行为,而是为着惩罚。他们假定的是那些在今世未补赎的「可恕之罪」,必须藉着受炼狱之火的苦来补赎。(3)因为这火要试验各人的工程*,包括保罗和亚波罗的,也包括别人的。如今没有一个天主教徒有脸面说,使徒也曾经过炼狱之火。
英文原文
The Spiritual Foundation (57 AD)
¹¹ For other foundation can no man lay than that is laid, which is Jesus Christ.
¹² Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
¹³ Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
¹⁴ If any man's work abide which he hath built thereupon, he shall receive a reward.
¹⁵ If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
Here the apostle informs us what foundation he had laid at the bottom of all his labours among them—even Jesus Christ, the chief corner-stone, Eph 2:20. Upon this foundation all the faithful ministers of Christ build. Upon this rock all the Christians found their hopes. Those that build their hopes of heaven on any other foundation build upon the sand. Other foundation can no man lay besides what is laid—even Jesus Christ. Note, The doctrine of our Saviour and his mediation is the principal doctrine of Christianity. It lies at the bottom, and is the foundation, of all the rest. Leave out this, and you lay waste all our comforts, and leave no foundation for our hopes as sinners. It is in Christ only that God is reconciling a sinful world to himself, 2Co 5:19. But of those that hold the foundation, and embrace the general doctrine of Christ's being the mediator between God and man, there are two sorts:—
I. Some build upon this foundation gold, silver, and precious stones (1Co 3:12), namely, those who receive and propagate the pure truths of the gospel, who hold nothing but the truth as it is in Jesus, and preach nothing else. This is building well upon a good foundation, making all of apiece, when ministers not only depend upon Christ as the great prophet of the church, and take him for their guide and infallible teacher, but receive and spread the doctrines he taught, in their purity, with out any corrupt mixtures, without adding or diminishing.
II. Others build wood, hay, and stubble, on this foundation; that is, though they adhere to the foundation, they depart from the mind of Christ in many particulars, substitute their own fancies and inventions in the room of his doctrines and institutions, and build upon the good foundation what will not abide the test when the day of trial shall come, and the fire must make it manifest, as wood, hay, and stubble, will not bear the trial by fire, but must be consumed in it. There is a time coming when a discovery will be made of what men have built on this foundation: Every man's work shall be made manifest, shall be laid open to view, to his own view and that of others. Some may, in the simplicity of their hearts, build wood and stubble on the good foundation, and know not, all the while, what they have been doing; but in the day of the Lord their own conduct shall appear to them in its proper light. Every man's work shall be made manifest to himself, and made manifest to others, both those that have been misled by him and those that have escaped his errors. Now we may be mistaken in ourselves and others; but there is a day coming that will cure all our mistakes, and show us ourselves, and show us our actions in the true light, without covering or disguise: For the day shall declare it (that is, every man's work), because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is, 1Co 3:13. The day shall declare and make it manifest, the last day, the great day of trial; see 1Co 4:5. Though some understand it of the time when the Jewish nation was destroyed and their constitution thereby abolished, when the superstructure which judaizing teachers would have raised on the Christian foundation was manifested to be no better than hay and stubble, that would not bear the trial. The expression carries in it a plain allusion to the refiner's art, in which the fire separates and distinguishes the dross from the gold and silver; as it also will silver and gold and precious stones, that will endure the fire, from wood and hay and stubble, that will be consumed in it. Note, There is a day coming that will as nicely distinguish one man from another, and one man's work from another's, as the fire distinguishes gold from dross, or metal that will bear the fire from other materials that will be consumed in it. In that day, 1. Some men's works will abide the trial—will be found standard. It will appear that they not only held the foundation, but that they built regularly and well upon it—that they laid on proper materials, and in due form and order. The foundation and the superstructure were all of a piece. The foundation-truths, and those that had a manifest connection with them, were taught together. It may not be so easy to discern this connection now, nor know what works will abide the trial then; but that day will make a full discovery. And such a builder shall not, cannot fail of a reward. He will have praise and honour in that day, and eternal recompence after it. Note, Fidelity in the ministers of Christ will meet with a full and ample reward in a future life. Those who spread true and pure religion in all the branches of it, and whose work will abide in the great day, shall receive a reward. And, Lord, how great! how much exceeding their deserts! 2. There are others whose works shall be burnt (1Co 3:15), whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be discovered, disowned, and rejected, in that day—shall be first manifested to be corrupt, and then disapproved of God and rejected. Note, The great day will pluck off all disguises, and make things appear as they are: He whose work shall be burnt will suffer loss. If he have built upon the right foundation wood and hay and stubble, he will suffer loss. His weakness and corruption will be the lessening of his glory, though he may in the general have been an honest and an upright Christian. This part of his work will be lost, turning no way to his advantage, though he himself may be saved. Observe, Those who hold the foundation of Christianity, though they build hay, wood, and stubble, upon it, may be saved. This may help to enlarge our charity. We should not reprobate men for their weakness: for nothing will damn men but wickedness. He shall be saved, yet so as by fire, saved out of the fire. He himself shall be snatched out of that flame which will consume his work. This intimates that it will be difficult for those that corrupt and deprave Christianity to be saved. God will have no mercy on their works, though he may pluck them as brands out of the burning. On this passage of scripture the papists found their doctrine of purgatory, which is certainly hay and stubble: a doctrine never originally fetched from scripture, but invented in barbarous ages, to feed the avarice and ambition of the clergy, at the cost of those who would rather part with their money than their lusts, for the salvation of their souls. It can have no countenance from this text, (1.) Because this is plainly meant of a figurative fire, not of a real one: for what real fire can consume religious rites or doctrines? (2.) Because this fire is to try men's works, of what sort they are; but purgatory-fire is not for trial, not to bring men's actions to the test, but to punish for them. They are supposed to be venial sins, not satisfied for in this life, for which satisfaction must be made by suffering the fire of purgatory. (3.) Because this fire is to try every man's works, those of Paul and Apollos, as well as those of others. Now, no papists will have the front to say apostles must have passed through purgatory fires.
16-17
Holiness Prescribed (57 AD)
当圣洁自守 (公元57年)
¹⁶ 岂不知你们是 神的殿, 神的灵住在你们里头么?
¹⁷ 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。
使徒在此重拾他的论证与劝勉,以先前的比方为根据——「你们是 神所建造的房屋」(林前3:9),在此又说:「岂不知你们是 神的殿, 神的灵住在你们里头么?若有人毁坏(败坏、毁坏) 神的殿, 神必要毁坏那人」(原文两处用同一个字);「因为 神的殿是圣的,这殿就是你们。」从书信其他几处同类的论证看(参 林前6:13-20),哥林多人中间那些假师傅似乎不仅是生活放荡的人,还传放纵的道理,特别是在淫乱的事上,发表了正合这座淫乱之城口味的话。这样的道理不可列在「草木禾秸」之中——那种虽被烧尽,建造之人却得以从火中抢救出来;因为它旨在败坏、玷污、毁坏教会——那是为 神建立、奉献给他的殿,因此当保持纯洁与圣洁。传扬这类原则的人,必惹 神将他们毁灭。请注意:凡传扬放纵原则、其直接影响在于玷污 神的教会、使其不圣不洁的人,往往把毁灭招到自己身上。这话也可解为针对他们的纷争结党,因为纷争正是通往毁灭之路。但我方才所说的,似乎才是这段经文的正解:「岂不知你们是 神的殿, 神的灵住在你们里头么?」这话可指哥林多教会整体而言,也可指他们中间每一位信徒而言;基督教的教会就是 神的殿。他藉着自己的圣灵住在其中。「你们也靠他同被建造,成为 神藉着圣灵居住的所在」(弗2:22)。每一个基督徒都是永生 神活的殿。 神昔日住在犹太人的圣殿里,以那彰显他与百姓同在的荣光云彩为记号,占据那殿、居住其中。照样,基督也藉着他的灵住在一切真信徒里面。圣殿是献给 神、分别为圣归给他的,从一切俗用中分别出来,专为圣洁的用途,直接事奉 神。照样,一切基督徒也从俗用中分别出来,归给 神和他的事奉。他们对他乃是圣的——这是反对一切肉体的情欲、以及一切纵容这些情欲之道理的极佳论证。我们若是 神的殿,就不可行任何使自己与他疏远、或玷污败坏自己、因而使自己不堪为他所用的事;也不可听从任何引诱我们如此行的道理或教师。请注意:基督徒按着所蒙的呼召原是圣的,就当在内心与生活上都纯洁无瑕。我们当从心里厌恶、谨慎远避一切玷污 神之殿的事,不把本当归于他为圣的加以亵渎。
英文原文
Holiness Prescribed (57 AD)
¹⁶ Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
¹⁷ If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.
Here the apostle resumes his argument and exhortation, founding it on his former allusion, You are God's building, 1Co 3:9, and here, Know you not that you are the temple of God, and the Spirit of God dwelleth in you? If any man defile (corrupt and destroy) the temple of God, him shall God destroy (the same word is in the original in both clauses); for the temple of God is holy, which temple you are. It looks from other parts of the epistle, where the apostle argues to the very same purport (see 1Co 6:13-20), as if the false teachers among the Corinthians were not only loose livers, but taught licentious doctrines, and what was particularly fitted to the taste of this lewd city, on the head of fornication. Such doctrine was not to be reckoned among hay and stubble, which would be consumed while the person who laid them on the foundation escaped the burning; for it tended to corrupt, to pollute, and destroy the church, which was a building erected for God, and consecrated to him, and therefore should be kept pure and holy. Those who spread principles of this sort would provoke God to destroy them. Note, Those who spread loose principles, that have a direct tendency to pollute the church of God, and render it unholy and unclean, are likely to bring destruction on themselves. It may be understood also as an argument against their discord and factious strifes, division being the way to destruction. But what I have been mentioning seems to be the proper meaning of the passage: Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? It may be understood of the church of Corinth collectively, or of every single believer among them; Christian churches are temples of God. He dwells among them by his Holy Spirit. They are built together for a habitation of God through the Spirit, Eph 2:22. Every Christian is a living temple of the living God. God dwelt in the Jewish temple, took possession of it, and resided in it, by that glorious cloud that was the token of his presence with that people. So Christ by his Spirit dwells in all true believers. The temple was devoted and consecrated to God, and set apart from every common to a holy use, to the immediate service of God. So all Christians are separated from common uses, and set apart for God and his service. They are sacred to him—a very good argument this against all fleshly lusts, and all doctrines that give countenance to them. If we are the temples of God, we must do nothing that shall alienate ourselves from him, or corrupt and pollute ourselves, and thereby unfit ourselves for his use; and we must hearken to no doctrine nor doctor that would seduce us to any such practices. Note, Christians are holy by profession, and should be pure and clean both in heart and conversation. We should heartily abhor, and carefully avoid, what will defile God's temple, and prostitute what ought to be sacred to him.
18-20
Humility Prescribed (57 AD)
当谦卑自处 (公元57年)
¹⁸ 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。
¹⁹ 因这世界的智慧,在 神看是愚拙。如经上记着说:「主叫有智慧的,中了自己的诡计。」
²⁰ 又说:「主知道智慧人的意念是虚妄的。」
使徒在此开出一剂谦虚与自抑的药方,以医治哥林多教会的种种失序——他们中间的分党与争竞:「人不可自欺」(林前3:18)。「不要被那些自诩学问与口才的人、被渊博学问的外表或华美辞藻的铺陈,被拉比、演说家或哲学家,引诱离开福音的真理与纯朴。」请注意:当我们对属人的智慧与技艺评价过高时,就大大处于自欺的危险中;那些能将道理迁就听众腐败趣味、以华美言辞粉饰、或以渊博严密的推理姿态来支撑的人,往往会轻看纯朴纯正的基督教。然而人若自以为有智慧,就当变作愚拙,好成为有智慧的。他当察觉自己的无知,为之哀叹;当不信赖自己的悟性,不倚靠它。对自己的智慧评价过高,不过是奉承自己;而自我奉承正是迈向自我欺骗的紧接一步。通往真智慧之路,在于把自己对自己的评价降至合宜的水平,甘心受教于 神。人若要真正彻底地有智慧,就必须先成为愚拙。肯放下自己的悟性、好跟从 神指引的人,正走在通向真实永恒智慧的路上。「耶和华必引导谦卑人,将他的道教训他们」(诗25:9)。对自己的知识与能力评价低的人,才肯接受更好的指教;这样的人可被启示所光照、所更新;骄傲的人却自恃聪明,竟想纠正 神的智慧本身,把自己浅薄的推理凌驾于无误真理与智慧的启示之上。请注意:我们若要真有智慧或真有善行,就必须在 神面前自卑:「因这世界的智慧,在 神看是愚拙」(林前3:19)。世人所推崇的智慧(权术、哲学、雄辩),在 神看为愚拙。这是与他的智慧相比较而言。「他的使者他也指责其愚昧」(伯4:18),何况世人中最有智慧的!「他的智慧无法测度」(诗147:5)。他的智慧与我们的智慧之间,正如他的大能与存有与我们的之间一样,无可比拟。有限与无限之间,没有任何共同的尺度可资比较。何况人的智慧若与 神的智慧相争竞,就更是 神看为愚拙的了。他何等公义地藐视这智慧,又何等轻易能挫败它、叫它混乱!「主叫有智慧的,中了自己的诡计」(伯5:13):他使他们陷入自己的网罗,缠在自己的圈套里;把他们最精心、最动听、最有指望的计谋反转为对他们自己的攻击,叫他们因自己的筹算而败亡。不但如此,「主知道智慧人的意念是虚妄的」(林前3:20),「是虚空」(诗94:11)。请注意: 神完全认识人的意念,认识最聪明之人最深的意念、他们最隐密的计谋与目的;没有一事向他隐藏,「万物在那与我们有关系的主眼前,都是赤露敞开的」(来4:13)。并且他知道这些意念尽都是虚空。世上最聪明之人的思想中也掺着大量的虚妄、软弱与愚昧;在 神面前,他们最聪明、最好的意念——我是指与 神对事物的意念相比——实在是虚空。这一切岂不应当教导我们谦卑、对自己存疑不自信、尊重 神的智慧,叫我们为他的启示心存感恩、甘心受教于 神,不被那属人智慧与技艺的堂皇借口引诱,离开基督的纯朴,不再顾念他属天的道理么?请注意:真要成为有智慧的人,必须向 神学习,不可把自己那点智慧拿来与 神的智慧相较量。
英文原文
Humility Prescribed (57 AD)
¹⁸ Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
¹⁹ For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
²⁰ And again, The Lord knoweth the thoughts of the wise, that they are vain.
Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them: "Let no man deceive himself, 1Co 3:18. Do not be led away from the truth and simplicity of the gospel by pretenders to science and eloquence, by a show of deep learning, or a flourish of words, by rabbis, orators, or philosophers." Note, We are in great danger of deceiving ourselves when we have too high an opinion of human wisdom and arts; plain and pure Christianity will be likely to be despised by those who can suit their doctrines to the corrupt taste of their hearers, and set them off with fine language, or support them with a show of deep and strong reasoning. But he who seems to be wise must become a fool that he may be wise. He must be sensible of his own ignorance, and lament it; he must distrust his own understanding, and not lean on it. To have a high opinion of our wisdom is but to flatter ourselves, and self-flattery is the very next step to self-deceit. The way to true wisdom is to sink our opinion of our own to a due level, and be willing to be taught of God. He must become a fool who would be truly and thoroughly wise. The person who resigns his own understanding, that he may follow the instruction of God, is in the way to true and everlasting wisdom. The meek will he guide in judgment, the meek will he teach his way, Ps 25:9. He that has a low opinion of his own knowledge and powers will submit to better information; such a person may be informed and improved by revelation: but the proud man, conceited of his own wisdom and understanding, will undertake to correct even divine wisdom itself, and prefer his own shallow reasonings to the revelations of infallible truth and wisdom. Note, We must abase ourselves before God if we would be either truly wise or good: For the wisdom of this world is foolishness with God, 1Co 3:19. The wisdom which worldly men esteem (policy, philosophy, oratory) is foolishness with God. It is so in a way of comparison with his wisdom. He chargeth his angels with folly (Job 4:18), and much more the wisest among the children of men. His understanding is infinite, Ps 147:5. There can be no more comparison between his wisdom and ours than between his power and being and ours. There is no common measure by which to compare finite and infinite. And much more is the wisdom of man foolishness with God when set in competition with his. How justly does he despise, how easily can he baffle and confound it! He taketh the wise in their own craftiness (Job 5:13), he catches them in their own nets, and entangles them in their own snares: he turns their most studies, plausible, and promising schemes against themselves, and ruins them by their own contrivance. Nay, He knows the thoughts of the wise, that they are vain (1Co 3:20), that they are vanity, Ps 94:11. Note, God has a perfect knowledge of the thoughts of men, the deepest thoughts of the wisest men, their most secret counsels and purposes: nothing is hidden from him, but all things are naked and bare before him, Heb 4:13. And he knows them to be vanity. The thoughts of the wisest men in the world have a great mixture of vanity, of weakness and folly, in them; and before God their wisest and best thoughts are very vanity, compared, I mean, with his thoughts of things. And should not all this teach us modesty, diffidence in ourselves, and a deference to the wisdom of God, make us thankful for his revelations, and willing to be taught of God, and not be led away by specious pretences to human wisdom and skill, from the simplicity of Christ, or a regard to his heavenly doctrine? Note, He who would be wise indeed must learn of God, and not set his own wisdom up in competition with God's.
21-23
Against Overvaluing Teachers (57 AD)
不可过于高举师傅 (公元57年)
²¹ 所以无论谁,都不可拿人夸口,因为万有全是你们的。
²² 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;
²³ 并且你们是属基督的;基督又是属 神的。
使徒在此根据刚才所说的,以及他们对其所有传道人都享有同等权益这一事实,劝勉他们不要过于看重师傅:「所以无论谁,都不可拿人夸口」(林前3:21)——即不要忘了他们的传道人也是人,不要把只该归给 神的敬意归给他们,不要把他们立为各党之首,对他们作过度的尊崇与仰慕,盲目地、不加分辨地顺从他们的指引、听凭他们的发号施令,尤其不可在违背 神与圣灵所教导之真理的事上如此行。世人极易叫 神的恩赐违背他赐恩的本意。传道职事是极有用、极恩惠的制度,忠心的传道人是任何一群百姓极大的福分;然而百姓的愚昧与软弱,也能使本身是福分的事造成很大的祸害。他们可能结党分派,偏袒某位传道人,立他为首领,以自己的领袖夸口,被他们领到不知何处。要避免这祸害,唯有对自己存谦卑的看法,充分认识人类悟性共有的软弱,并完全尊重 神在他话语中所说的智慧。传道人之间不可被相互对立、相互较量。一切忠心的传道人都在事奉同一位主、追求同一个目的。他们是基督所设立的,为着教会共同的益处:「或保罗,或亚波罗,或矶法,全是你们的。」不可这一个与那一个相争,却要因众人在属灵的益处上全都加以珍视、加以善用。在此机会上,他也开列了一份教会产业的清单,就是真信徒属灵的丰富:「全是你们的」——各级传道人,无论寻常的与特别的,都是。连世界本身也是你们的。」这并不是说圣徒是世界的物主,而是说世界是因他们而存立;他们享有无穷智慧看为合宜的分,并且他们一切所有的都带着属天的赐福。「生,是你们的」,好叫你们有机会、有时日为天上的生命作准备;「死,也是你们的」,好叫你们去得那基业。死是那位慈爱的使者,要把你们接到父家。「现今的事」是你们的,为要一路上扶持你们;「将来的事」也是你们的,要在你们旅程的终点,永远丰富你们、使你们畅快。」请注意:我们若属乎基督、对他忠心,一切的好处便都属我们,也都必定归我们。万有都是我们的——时间与永恒、地与天、生与死。「他未尝留下一样好处不给那些行动正直的人」(诗84:11)。但同时也当记得,我们是属基督的,是他国度的子民,是他所拥有的产业。他是我们的主,我们当承认他的主权,甘心顺服他的命令,任凭自己顺从他旨意的安排,这样万有才必使我们得益处。万有之所以是我们的,唯一的根据就是我们属于基督。在他以外,我们对任何美善都没有正当的权柄或要求。请注意:要在时间里稳妥、在永恒中得福的人,必须属于基督。「基督又是属 神的。」*他是 神的基督,是 神所膏、所差派,要担当中保的职分,并为着他荣耀的旨意而在其中行事。请注意:万有都是信徒的,好叫基督在他伟大的工作上得着尊荣,叫 神在凡事上得着荣耀。 神在基督里使有罪的世界与自己和好,又把恩典的丰富倾倒在已和好的世界上,这正是福音的总纲与精意。
英文原文
Against Overvaluing Teachers (57 AD)
²¹ Therefore let no man glory in men. For all things are yours;
²² Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
²³ And ye are Christ's; and Christ is God's.
Here the apostle founds an exhortation against over-valuing their teachers on what he had just said, and on the consideration that they had an equal interest in all their ministers: Therefore let no man glory in men (1Co 3:21)—forget that their ministers are men, or pay that deference to them that is due only to God, set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their directions and submit to their dictates, and especially in contradiction to God and the truths taught by his Holy Spirit. Mankind are very apt to make the mercies of God cross their intentions. The ministry is a very useful and very gracious institution, and faithful ministers are a great blessing to any people; yet the folly and weakness of people may do much mischief by what is in itself a blessing. They may fall into factions, side with particular ministers, and set them at their head, glory in their leaders, and be carried by them they know not whither. The only way to avoid this mischief is to have a modest opinion of ourselves, a due sense of the common weakness of human understanding, and an entire deference to the wisdom of God speaking in his word. Ministers are not to be set up in competition with one another. All faithful ministers are serving one Lord and pursuing one purpose. They were appointed of Christ, for the common benefit of the church: "Paul, and Apollos, and Cephas, are all yours. One is not to be set up against another, but all are to be valued and used for your own spiritual benefit." Upon this occasion also he gives in an inventory of the church's possessions, the spiritual riches of a true believer: "All is yours—ministers of all ranks, ordinary and extraordinary. Nay the world itself is yours." Not that saints are proprietors of the world, but it stands for their sake, they have as much of it as Infinite Wisdom sees to be fit for them, and they have all they have with the divine blessing. "Life is yours, that you may have season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger that will fetch you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to enrich and regale you for ever at your journey's end." Note, If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. All is ours, time and eternity, earth and heaven, life and death. We shall want no good thing, Ps 84:11. But it must be remembered, at the same time, that we are Christ's, the subjects of his kingdom, his property. He is Lord over us, and we must own his dominion, and cheerfully submit to his command and yield themselves to his pleasure, if we would have all things minister to our advantage. All things are ours, upon no other ground than our being Christ's. Out of him we are without just title or claim to any thing that is good. Note, Those that would be safe for time, and happy to eternity, must be Christ's. And Christ is God's. He is the Christ of God, anointed of God, and commissioned by him, to bear the office of a Mediator, and to act therein for the purposes of his glory. Note, All things are the believer's, that Christ might have honour in his great undertaking, and God in all might have the glory. God in Christ reconciling a sinful world to himself, and shedding abroad the riches of his grace on a reconciled world, is the sum and substance of the gospel.
在本章中，使徒：一、因哥林多人的属肉体与纷争而责备他们（林前3:1-4）；二、教导他们当如何纠正其中的错失，为此提醒他们记念以下数端：1. 他们的传道人不过是执事而已（林前3:5）；2. 他们同心合意，所推进的乃是同一计划（林前3:6-10）；3. 他们建造在同一根基之上（林前3:11-15）；三、劝勉他们当敬重自己的身子，保守其纯洁（林前3:16-17），并劝勉他们当谦卑、不自恃（林前3:18-21）；四、劝戒他们不可因某某传道人而夸口，因为他们在一切事上都有同等的权益（林前3:22-23）。