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英文原文
In this chapter the apostle, I. Directs them how to account of him and his fellow-ministers, and therein, tacitly at least, reproves them for their unworthy carriage towards him, 1Co 4:1-6. II. He cautions them against pride and self-elation, and hints at the many temptations they had to conceive too highly of themselves, and despise him and other apostles, because of the great diversity in their circumstances and condition, 1Co 4:7-13. III. He challenges their regard to him as their father in Christ, 1Co 4:14-16. IV. He tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however some among them had pleased themselves, and grown vain, upon the quite contrary expectation, 1Co 4:17-21.
1-6
The Stewardship of the Apostles (57 AD)
使徒的职分（公元57年）
¹ 人应当以我们为基督的执事，为神奥秘事的管家。 ² 所求于管家的，是要他有忠心。 ³ 我被你们论断，或被别人论断，我都以为极小的事；连我自己也不论断自己。 ⁴ 我虽不觉得自己有错，却也不能因此得以称义；但判断我的乃是主。 ⁵ 所以，时候未到，什么都不要论断，只等主来，他要照出暗中的隐情，显明人心的意念。那时，各人要从神那里得着称赞。 ⁶ 弟兄们，我为你们的缘故，拿这些事转比自己与亚波罗，叫你们效法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。
在此，一、使徒因自己的品格与职分要求他们当有的敬重——他们中间许多人在这一点上至少大大失职：人应当以我们为基督的执事，为神奥秘事的管家（林前4:1）。虽然别的人可能太看重他们，把他立为一党的首领，并自称是他的门徒。我们在对传道人的看法上，正如对一切别的事一样，当小心避免走极端。使徒自己：1. 不可被高估，因为他们是执事，不是主人；是管家，不是主。他们乃是基督的仆人，不过如此——虽然他们是最高级的仆人，受托照管他的家，要为其余的人预备食物，并分派、指导他们的工作。注意，普通传道人若辖制同作仆人的，并在他们的信心或行为上要求权柄，这乃是对权柄的极大滥用，也是大罪。因为连使徒也不过是基督的仆人，受雇于他的工作、奉他的差遣而行，并作神奥秘事——就是历世历代以来向世人隐藏的真理——的分赐者。他们没有权柄传扬自己的私意，只有权柄传扬基督教的信仰。2. 使徒也不可被低估；因为虽是执事，却是基督的执事。他们主的品格与尊贵使他们得着尊荣。他们虽是管家，却不是世上普通之物的管家，而是属神奥秘事的管家。他们受有极大的托付，因此也负有尊荣的职分。他们是神家的管家，是他恩典国度里的高职管家。他们并不自居为主人，却在这种尊荣的服事中当受敬重与尊重。尤其是：
二、当他们尽其职分、证明自己忠心时：所求于管家的，是要他有忠心（林前4:2），即可靠。基督家中的管家当分派主所分派的。他们不可叫同作仆人的为自己作工。他们不可没有主的授权就向他们有所要求。他们不可用自己发明的糠秕喂他们，而当用基督教教义与真理的健康食物。他们当教导他所吩咐的，而不是人的教训与规条。他们当向他们主的利益尽忠，并顾念他的尊荣。注意，基督的传道人当尽心竭力、时刻努力证明自己可靠；当他们有良心的见证、又有他们主的称许时，就当轻看同作仆人之人的意见与论断：我被你们论断，或被别人论断，我都以为极小的事（林前4:3）。诚然，在人中间的名声与尊重乃是迈向事奉有用的一步；保罗在这事上的整个论证也表明他对自己名声有正当的关切。但那以讨人喜悦为主要努力的人，难以证明自己是基督忠心的仆人（加1:10）。那要对基督忠心的人，必须为他轻看人的论断。他当看人的论断为极小的事（若他的主称许他）。他们尽本分时，可能对他有极低或极苛刻的看法；但他并不因他们的论断而站立或跌倒。忠心的传道人有福了，因为他们有一位比同作仆人的更公正、更宽厚的审判者；这一位认识并体恤他们的不完全，虽然他自己并没有不完全。落在神的手中比落在人手中更好（撒下24:14）。最好的人也太容易轻率、苛刻、不公地判断；但他的判断总是合乎真理。人不是我们最终的审判者，这是一件可安慰的事。不但如此，我们也不当这样论断自己：连我自己也不论断自己。我虽不觉得自己有错——不能指控自己不忠——却也不能因此得以称义；这并不能洗清我的指控；但判断我的乃是主。 决定我的，乃是他的判断。我所当依从的，乃是他的判决。我是怎样的人，正如他所发现并所判断的那样。注意，并非我们对自己判断得好、为自己称义，就能证明我们安全而快乐。唯有我们至高审判者的接纳与称许才能如此。因为蒙悦纳的，不是自己称许的，乃是主所称许的（林后10:18）。
三、使徒借此提醒哥林多人防备吹毛求疵——就是擅自严苛地论断别人：所以，时候未到，什么都不要论断，只等主来（林前4:5）。这是不合时宜的判断，也是冒险的判断。这不是指掌权者在职权范围内的判断，也不是指对众所周知之事实的私人判断；而是指对别人将来状态的判断，或对他们行为隐秘动机与原则的判断，或对本身可疑之事的判断。在这些事上判断并下断语，就是僭取神的座位，篡夺他的特权。注意，那擅自严苛论断的人是何等胆大的罪人！他的论断是何等不合时宜、何等狂妄！然而有一位要审判论断人的，以及他所论断的人——毫无偏见、毫无偏私。也必有一天来到，那时人若跟随他的判断，对自己和别人就不能判断错。这当使他们现在谨慎于论断别人，并小心于论断自己。那一天必来到，主要照出暗中的隐情，显明人心的意念——就是如今在暗中行的暗事，以及那心中隐藏之人的所有隐秘倾向、目的与意图。注意，必有一日要驱散黑暗、揭开深渊的面，将人隐秘的罪拉到光天化日之下，并显露人心的秘密：那日子要将它表明出来。 审判者要将这些事显明。主耶稣基督要显明人心的意念——一切人心的意念。注意，主耶稣基督必有认识人心意念之能，否则他就不能将其显明。这是属神的特权（耶17:10），然而这正是我们的救主以极独特的方式归给自己的（启2:23）：众教会就知道，我是那察看人肺腑心肠的，并要照你们的行为报应你们各人。 注意，我们既有一位无法躲避的审判者，就当何等小心论断别人。别人并不向我们敞开，我们却全然向他敞开；当他来审判时，各人要从神那里得着称赞。各人——意即凡配得之称赞的、凡行得好的。虽然神的仆人没有一人能从他配得什么，虽然他们最好的服事也有许多可责之处，然而他们的忠心必蒙他称赞并加冕；他们纵然被同作仆人的定罪、轻看或毁谤，他必卷去这一切不公的论断与毁谤，并照他们自己可爱的真相显明他们。注意，基督徒既知道这样一日将到——尤其当他们良心见证自己的正直——就能在不公的论断下忍耐。但他们当何等恐惧，如今竟将重担加在那些他们共同的审判者将来所要称赞的人身上。
四、使徒在此让我们明白，为何他在本段论述中用自己和亚波罗的名字。他乃是转比，是为他们的缘故。他宁愿提自己的名和一位忠心同工的名，而不提他们中间任何党魁的名，借此避免惹动怒气，从而使他的劝勉更被重视。注意，传道人在劝戒中当运用智慧，在责备中尤其如此，免得失去目的。使徒借此所要教导的劝勉，乃叫你们效法我们不可过于圣经所记（即过于他上文所写的），免得你们自高自大，贵重这个，轻看那个（林前4:6）。使徒不外是神田地上的栽种者或浇灌者，他建造工程上的工头，他奥秘事的管家，基督的仆人。普通传道人不能像使徒那样承担这些身份。注意，我们当十分小心，不可将主的尊荣与权柄归给他的仆人。你们不要受师尊的称呼，因为只有一位是你们的师尊，就是基督（太23:8-10）。我们不可过于圣经所记的去看待他们。注意，神的话乃是论断人的最佳准则。再者，正确地论断人，不把他们看得过高，乃是防止教会中争端与结党的一个方法。骄傲通常居于这些争端的底层。自负对我们自己、也对我们的教师之过分敬重，大有贡献。我们对自己品味与判断的称赞，常常伴随着我们不合理的喝彩，也总是伴随着对一位教师的偏党依从，以反对其他可能同样忠心、同样合格的人。但对自己存谦卑的心，对教师不过于圣经所记，乃是防止教会中争端、竞争、偏袒与结党最有效的方法。我们若记得他们都是神在他田地与建造上所用的器皿，并由他赋予各种才干与资格，就不会彼此高举一方来反对另一方了。
英文原文
The Stewardship of the Apostles (57 AD)
¹ Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
² Moreover it is required in stewards, that a man be found faithful.
³ But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.
⁴ For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
⁵ Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
⁶ And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God (1Co 4:1), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,
II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful (1Co 4:2), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment, 1Co 4:3. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Ga 1:10. He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, 2Sa 24:14. The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: "Yea, I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be." Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth himself is approved, but he whom the Lord commendeth, 2Co 10:18.
III. The apostle takes occasion hence to caution the Corinthians against censoriousness—the forward and severe judging of others: Therefore judge nothing before the time, until the Lord come, 1Co 4:5. It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts—deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative (Jer 17:10), and yet it is what our Saviour challenges to himself in a very peculiar manner (Re 2:23): All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend.
IV. The apostle here lets us into the reason why he had used his own name and that of Apollos in this discourse of his. He had done it in a figure, and he had done it for their sakes. He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure for his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this means inculcate was that they might learn not to think of men above what is written (above what he had been writing), nor be puffed up for one against another (1Co 4:6). Apostles were not to be esteemed other than planters or waterers in God's husbandry, master-builders in his building, stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his servant. We must call no man Master on earth; one is our Master, even Christ, Mt 23:8,10. We must not think of them above what is written. Note, The word of God is the best rule by which to judge concerning men. And again, judging rightly concerning men, and not judging more highly of them than is fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment commonly goes along with our unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties, in the church. We shall not be puffed up for one against another if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications.
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Caution against Censoriousness; Distressed Condition of the Apostles (57 AD)
防备吹毛求疵；使徒的困苦处境 (57 AD)
⁷ 使你与人不同的是谁呢？你有什么不是领受的呢？若是领受的，为何自夸，仿佛不是领受的呢？
⁸ 你们已经饱足了！已经丰富了！用不着我们，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。
⁹ 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。
¹⁰ 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。
¹¹ 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，
¹² 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；
¹³ 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。
使徒在此把上文的暗示加以发挥，成为防备骄傲和自负的警告，并指出哥林多人轻看他的试探，是因他们处境与他不同。
一、他借着这一考虑警告他们防备骄傲和自负：他们中间一切的不同都出于神：「使你与人不同的是谁呢？你有什么不是领受的呢？」（林前 4:7）。在此使徒把话锋转到那些站在这些党派之首、又过多地鼓励并助长百姓纷争的牧者身上。他们一切独特的恩赐既都出于神，还有什么可夸的呢？他们既是从神领受的，就不能当作自己的来夸口，否则便是亏负了神。当他们想到这些恩赐来喂养自己的虚荣时，本该看它们为对神丰盛恩典所欠的债和当尽的本分。但这句话也可作为一个普遍的格言：我们没有理由为自己的成就、享受或行为骄傲；我们所有的一切、所是的一切、所行的善，都出于神白白丰富的恩典。夸口永远被排除了。我们没有任何一件东西可以真正称为自己的：一切都是从神领受的。因此，夸口对我们是愚昧的，对神是不义的；那领受一切的人，没有什么是可骄傲的（诗 115:1）。乞丐和依赖人的人可以因所得的供给而夸口；但以自己为夸口，就是同时以卑鄙、无能和贫穷为骄傲。注意，留心我们对神恩典所欠的债，能治愈我们的傲慢和自负。
二、他借着极其锋利的反讽来催促他们当尽谦卑的本分，或至少责备他们的骄傲和自负：「你们已经饱足了！已经丰富了！用不着我们，自己就作王了！」你们不仅有充足的属灵恩赐，而且丰盛；不但如此，你们还能「用不着我们」，就是在我离开的时候，并不需要我，把它们当作可夸的。这里从充足到富足、再从富足到作王，有极优美的层进，为要说明哥林多人因智慧和属灵恩赐的丰盛何等自高；这等心态在使徒离开他们期间在他们中间盛行，使他们忘记他在这一切上所有的份。请看骄傲多么容易高估恩赐而忽略赐恩者，因所得而自夸却忘记这些恩赐从何而来；不但如此，它还易于透过放大镜来看这些恩赐：「你们已经作王了」，使徒说，那是「按你们自己的想象」；「我愿意你们果真作王，叫我们也得与你们一同作王。我巴不得你们身上真有你们所自诩的、基督教会当有的荣耀。那样我也可同得一份尊荣：我也必与你们一同作王；我必不致像如今这样被你们忽略，倒要被看重、被尊敬为基督的仆人，并在你们中间为极有用的器皿。」注意，那些对自己评价最高的人，通常最不认识自己。哥林多人本可作王，使徒也可与他们同作王，若非他们被想象的王权所鼓胀。注意，骄傲是我们在长进上的大阻碍。那自以为已登峰造基的人，就不再长进，不再更加聪明或良善；不但饱足，而且富足，甚至作王。
三、他进而陈述自己和其他使徒的处境，并把它们与哥林多人相比。1. 论到使徒的处境：「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。」保罗和他的同工使徒们遭受极大的艰难。世上从来没有像他们这样被追逼搅扰的人。他们把性命拿在手中：「神把我们使徒明明列在末后，好像定死罪的囚犯」（林前 4:9）。这里暗指罗马圆剧场中一些血腥的场面，在那里人被扔去与野兽搏斗，或彼此厮杀，以取悦民众；得胜者即使杀败对手也不能保住性命，只是被保留到下一场角斗，至终仍必被吞吃或被切碎；所以这些可怜的囚犯（因为这样被示众的通常是被定罪的人）可以恰当地称为「注定要死的人」。说他们被「列在末后」，因为午后的角斗士，就是在当日后半段交手的人，最受暴露，必须赤身交战；所以（如塞内加所言，书信第七篇）这简直是屠杀，早晨被扔与野兽的人与他们相比，倒受了怜悯。总意是说，使徒们在忠心尽职中，不断处于最可怕的死亡危险中。神把他们明明列出来，把他们带到人眼前，正如罗马皇帝把他们的角斗士带进竞技场——示众之地——一样，虽然目的不同。皇帝如此行是为取悦民众、满足自己的虚荣，有时出于更坏的原则。使徒被展示出来，是为彰显神圣恩典的大能，证实他们使命和教义的真实，并在世上推广信仰。这些是配得神的目的——是足以激励他们争战的高贵目标。但他们所要面对的艰难相似，几乎像这些可怜的罗马囚犯一样被暴露在危险中。注意，使徒的职分既是尊荣的，也是艰难危险的：「因为我们成了一台戏，给世人和天使观看」（林前 4:9）。是一台「戏」。我们被带进剧场，被带到世人眼前。天使和人都是我们受逼迫、受苦、忍耐和宽宏的见证人。他们都看见我们为忠于基督而受苦，并看见我们如何受苦；我们的危险何等大、何等紧迫，我们如何勇敢面对；我们的苦难何等严厉，我们如何借着神圣恩典和基督徒的原则耐心忍受。我们的工作是艰难的，却是尊荣的；是危险的，却是荣耀的。神要从我们得荣耀，信仰要因我们得证实。世人不能不看见并希奇我们不屈的决心、我们不可战胜的忍耐和坚定。」他们何等甘心为着他们主的尊荣，既受苦又受辱！注意，基督忠心的仆人和门徒当为他的缘故和尊荣，甘心忍受一切。2. 他把自己的情形与哥林多人相比：「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」（林前 4:10）。「我们为基督的缘故算是愚拙的」；按一般看法如此，我们也甘愿被人这样看待。在世上我们可被视为愚拙人而受轻视，只要神的智慧和福音的尊荣能借此保全并显明。注意，忠心的牧者能忍受被人轻视，只要神的智慧和恩典的大能借此显明。「但你们在基督里倒是聪明的。」你们有聪明学问的基督徒之名，你们也不少因此自恃。我们因传讲福音纯正的真理，并以纯正的方式传讲，而蒙受羞辱；你们因口才和人间的智慧而有名声，这智慧使你们在许多人眼中被视为在基督里的聪明人。「我们软弱，你们倒强壮。」我们为基督的缘故受苦（软弱显然就是此意，林后 12:10），你们却处于安逸顺遂的环境中。注意，并非一切基督徒所受的暴露都相同。在同样的争战中，有的比别人受更大的艰难。军队中的旗手最被攻击。所以逼迫之时，牧者通常最先受苦，受苦也最大。或者，「在世人眼中我们不过是天赋平庸的人，在基督信仰上不过是小子；你们却看自己——也被别人看为——成年人，生命成熟、力量坚固的人」。注意，那些自以为如此、或被别人看为如此的人，并不总是基督教中最长进的人。自爱犯这样的错误，实在太容易、太常见了。哥林多人或许看自己、也被别人看为在基督里比使徒更聪明、更刚强。嗐，这错谬何等大啊！
四、他具体讲论他们所受的苦：「直到如今」——就是我们在你们和其他教会中作了这一切服事之后——「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」（林前 4:11,12）。不但如此，他们「被看作世界上的污秽，万物中的渣滓」（林前 4:13）。他们被迫亲手劳力谋生，而他们有这么多、更大得多的事要顾，以致在这事上无暇兼顾，不能得着舒适的生计，反而暴露在饥渴和赤身露体之中——常常缺乏饮食和衣服。他们被赶逐在世上，没有固定的住所，没有确定的住处。我们救主国度首要的使徒，竟无家无舍，缺食少衣，处境何等可怜！然而并不比他们的主更穷，他「没有枕头的地方」（路 9:58）。哦，何等荣耀的爱心和虔诚，能带他们经过这一切艰难！他们何等热切地爱神，何等迫切地渴慕灵魂的拯救！他们是甘心乐意、乐于受穷。他们以为，只要能服事基督、拯救灵魂，便足以丰厚补偿他们所缺的一切外在好处。不但如此，他们「被看作世界上的污秽，万物中的渣滓」。他们被当作不配存活的人看待。学者们合理地认为，这里暗指许多外邦民族的一个通行习俗：在瘟疫或其他类似的大灾之时，把人献为祭物。这些人通常是最卑劣的人、地位最低、品格最坏的人。如此，在初代教会，基督徒被视为一切公众灾祸的根源，被献为祭以满足民众的怒气，若非为安抚他们所激怒的神明。使徒所受的待遇也不能更好。他们在身体和名声上，都如最坏最卑鄙的人一样受苦，看为最适合献为这样祭物的人；或如世上当被扫除的污秽；或如「万物的渣滓」，即万物的渣滓废屑。他们是大众的污水沟，世上一切的毁谤都倾倒其中。作任何一物的渣滓已是不好，何况作万物的渣滓！使徒们何等像他们的主，「为基督的身体，就是为教会，要在我肉身上补满基督患难的缺欠」（西 1:24）。他们为他受苦，也效法他的榜样受苦。他在世的生活和职事中，也是如此贫穷、如此被藐视。凡愿在基督耶稣里忠心的人，都必须预备面对同样的贫穷和藐视。注意，那些在神眼中极为宝贵、极为尊荣的人，世人却以为不配存活，把他们当作世上的污秽垃圾来使用和讥诮。「人是看外貌，耶和华是看内心」（撒上 16:7）。
五、这里我们看见使徒们在这一切之下的行为，以及他们对这样恶待所作的回报：「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」（林前 4:12,13）。他们以祝福回答辱骂，以善劝和恳切的劝诫回答最粗鲁的毁谤和诽谤，并在最严厉的逼迫之下忍耐。注意，基督的门徒，尤其是他的牧者，无论从世人遭遇何等艰难的反对，都当坚持操守，良心无亏。他们无论从人受什么苦，都当效法他们主的榜样，成全他的旨意和命令。他们当甘心与他同受藐视和虐待，并为他的缘故如此。
英文原文
Caution against Censoriousness; Distressed Condition of the Apostles (57 AD)
⁷ For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
⁸ Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
⁹ For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.
¹⁰ We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
¹¹ Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place;
¹² And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
¹³ Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.
I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? 1Co 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Ps 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.
II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.
III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, 1Co 4:9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi—persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God—noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, 1Co 4:9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, 1Co 4:10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, 2Co 12:10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake!
IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, 1Co 4:11,12. Nay, they were made as the filth of the world, and the off-scouring of all things, 1Co 4:13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness—many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Lu 9:58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col 1:24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, 1Sa 16:7.
V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, 1Co 4:12,13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
14-16
Paul's Tenderness and Affection (57 AD)
保罗的温柔与慈爱 (公元57年)
¹⁴ 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。
¹⁵ 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。
¹⁶ 所以我求你们效法我。
在此保罗要求他们以父亲之尊待他。他告诉他们:(一)他所写的,不是为羞辱他们,乃是为劝戒;不是带着仇敌的苦毒,而是带着为父的肠腑(林前4:14):「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。」请注意:在为罪责备人时,我们当对罪人的名声与对他的归正,同样心存温柔的顾念。我们当力求把人与罪分开,自己小心不向他们露出丝毫恶意,也不在世人面前把他们暴露于轻蔑和羞辱之中。把人当众暴露于羞辱之中的责备,通常只会激起怒气;唯有出于慈爱、动之以情的劝戒,才可能促人悔改。当为父的慈肠与传道人的劝戒交织,才可望既融化人心又改正其行;但若像仇敌或行刑者那样鞭挞,只会激怒、使人顽梗。把人当众暴露于羞辱,不过是使人变得无耻之道。(二)他指出自己作为「父亲」与他们关系的根据,以及为何称他们为儿女。他们或许有别的师傅或教师,唯有他是他们的父亲;因为他在基督耶稣里借着福音生了他们(林前4:15)。他们因他的事奉成了基督徒。他在他们中间奠定了教会的基础。别人只能在其上建造。无论他们还有别的什么教师,他才是他们属灵的父亲。是他首先领他们离弃外邦的偶像,归向福音的信仰和敬拜那又真又活的 神。他是他们重生的器皿,因此向他们自称为父,也怀着为父的慈肠。请注意:忠心的传道人与他们借福音在基督耶稣里所生的人之间,通常有、也始终当有亲切深厚的情谊。他们当像父母与儿女那样彼此相爱。(三)此处还有他向他们恳切提出的特别劝勉:「所以我求你们效法我」(林前4:16)。这话他在别处曾加以说明和限定(林前11:1):「你们该效法我,像我效法基督一样。」「你们要效法我,到我效法基督的地步为止。在我竭力效法他那榜样的事上,你们要尽可能贴近我的样式。你们要作我的门徒,只到我显明自己是基督忠心的执事与门徒为止,不可越过。我不要你们作我的门徒,乃要作他的门徒。但我盼望自己已经显明是基督奥秘忠心的管家,是我主基督忠心的仆人;你们只当到此为止效法我,跟随我的脚踪。」请注意:传道人当如此生活,使他们的会众可从他们身上取法,按他们的样式而活。他们当以生活引导会众,正如以口舌引导一样,当在天路的途中走在前头,不可只满足于指点那路。请注意:传道人既当设立榜样,会众就当效法。会众只当在他们确信传道人在信心与实行上都效法基督的地步上,才效法他们。
英文原文
Paul's Tenderness and Affection (57 AD)
¹⁴ I write not these things to shame you, but as my beloved sons I warn you.
¹⁵ For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
¹⁶ Wherefore I beseech you, be ye followers of me.
Here Paul challenges their regard to him as their father. He tells them, 1. That what he had written was not for their reproach, but admonition; not with the gall of an enemy, but the bowels of a father (1Co 4:14): I write not to shame you, but as my beloved children I warn you. Note, In reproving for sin, we should have a tender regard to the reputation, as well as the reformation, of the sinner. We should aim to distinguish between them and their sins, and take care not to discover any spite against them ourselves, nor expose them to contempt and reproach in the world. Reproofs that expose commonly do but exasperate, when those that kindly and affectionately warn are likely to reform. When the affections of a father mingle with the admonitions of a minister, it is to be hoped that they may at once melt and mend; but to lash like an enemy or executioner will provoke and render obstinate. To expose to open shame is but the way to render shameless. 2. He shows them upon what foundation he claimed paternal relation to them, and called them his sons. They might have other pedagogues or instructors, but he was their father; for in Christ Jesus he had begotten them by the gospel, 1Co 4:15. They were made Christians by his ministry. He had laid the foundation of a church among them. Others could only build upon it. Whatever other teachers they had, he was their spiritual father. He first brought them off from pagan idolatry to the faith of the gospel and the worship of the true and living God. He was the instrument of their new birth, and therefore claimed the relation of a father to them, and felt the bowels of a father towards them. Note, There commonly is, and always ought to be, an endeared affection between faithful ministers and those they beget in Christ Jesus through the gospel. They should love like parents and children. 3. We have here the special advice he urges on them: Wherefore I beseech you be you followers of me, 1Co 4:16. This he elsewhere explains and limits (1Co 11:1): "Be you followers of me, as I also am of Christ. Follow me as far as I follow Christ. Come up as close as you can to my example in those instances wherein I endeavour to copy after his pattern. Be my disciples, as far as I manifest myself to be a faithful minister and disciple of Christ, and no further. I would not have you be my disciples, but his. But I hope I have approved myself a faithful steward of the mysteries of Christ, and a faithful servant of my master Christ; so far follow me, and tread in my steps." Note, Ministers should so live that their people may take pattern from them, and live after their copy. They should guide them by their lives as well as their lips, go before them in the way to heaven, and not content themselves with pointing it out. Note, As ministers are to set a pattern, others must take it. They should follow them as far as they are satisfied that they follow Christ in faith and practice.
17-21
Paul's Affection and Authority (57 AD)
保罗的慈心与权柄 (公元57年)
¹⁷ 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。
¹⁸ 有些人自高自大,以为我不到你们那里去。
¹⁹ 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。
²⁰ 因为 神的国不在乎言语,乃在乎权能。
²¹ 你们愿意怎样呢?是愿意我带着刑杖到你们那里去呢?还是要我存慈爱温柔的心呢?
在此,(一)他告诉他们已打发提摩太到他们那里去,「要提醒你们记念我在基督里怎样行事,正如我在各处各教会中所教导的」(林前4:17)——即提醒他们在基督里的行事为人,使他们重新想起他的传讲与生活,他所教导的与他在他们中间所活出的样式。请注意:受过再好教导的人也容易忘记,需要被人提醒。同一真理若再讲一遍,即使不增新光,也可能留下新的、更深的印象。他也让他们知道,他的教导在各处、各教会中都是一样的。他对这一处、这一群人是一种道理,对另一处、另一群人是另一种道理,并非如此。他紧紧持守所受的托付。「我当日传给你们的,原是从主领受的」(林前11:23)。这福音的启示原是众人共同关切的事,并不前后自相矛盾。因此他在各教会中所教导的都是一样,在一切时地也都按同样的方式生活。请注意:基督的真理是一致的、不变的。一位使徒所教导的,就是每位使徒所教导的。一位使徒在某时某地所教导的,也就是他在一切时地所教导的。基督徒在理解上容或有偏差、有不同,但基督与基督教的真理*「昨日、今日、一直到永远,是一样的」(来13:8)。为使他们更看重提摩太,他给了提摩太的评语:他是「我所亲爱的儿子」,是他属灵的儿子,正如他们一样。请注意:属灵的弟兄情谊,当像那寻常天然的亲缘一样,激发人的情爱。同有一位父的儿女,当有一颗心。但他又加上:「他在主里面有忠心」*——可信赖,是个敬畏主的人。他要在主所交托他这特别的职分、所托他办的差事上忠心——不仅是从我而来,更是从基督而来。他知道我所教导的是什么,知道我在各处的为人怎样,你们尽可放心,他必作出忠实的报告。请注意:一位传道人能在主里面忠心——对灵魂忠心、对他所得的真光忠心、对 神所交托的职分忠心——这是极大的称赞,在敬畏 神的人中间,必大有助于他的信息受人敬重。
(二)他责备那些以为他不会再到他们那里去之人的虚妄,告诉他们这正是他的目的,尽管他已差遣提摩太去:「然而主若许我,我必快到你们那里去。」尽管你们中间有人自高自大,以为我不去。但他加上:「主若许我。」看来使徒在寻常世事上,所知并不比别人多,在这些事上也不在默示之下。因为使徒若确实知道 神在这事上的旨意,他必不如此不确定地表达自己。但他在此为我们立下好榜样。请注意:我们一切筹算都必须倚靠护理,并为 神那更高的旨意留有余地。「主若愿意,我们就可以活着,也可以作这事,或作那事」(雅4:15)。
(三)他让他们知道他到他们那里去之后会有何事:「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」(林前4:19)。他要试验他们中间那些大言不惭的人,要看的不是他们的雄辩或哲学,而是他们所传之道的权柄与功效——他们能否以神迹奇事证实,这信息是否带着属天的感动,在人心中产生拯救的果效。因为他加上:「因为 神的国不在乎言语,乃在乎权能。」 神的国不是靠动听的推理或华丽的讲辞来设立、来传扬、来建立于人心中,而是起初靠着圣灵外在的能力行神迹,并靠着神圣真理在人心灵与品行上的大能影响力。请注意:判断一位传道人的道理,大致可循的好办法,就是看它在人心中所产生的果效是否真属乎 神。按其本性最合宜、在结果上最产生与 神相似、最广传敬虔与美德、最能改变人心与改良品行的那一种,最可能是从 神而来的。
(四)他把选择摆在他们面前:他要怎样到他们中间去——「是带着刑杖,还是存慈爱温柔的心」(林前4:21);即他们怎样,就必怎样见他。他们若仍彼此之间、与他之间顽梗不改,他就必须带着刑杖而来;即运用他使徒的权柄惩治他们——以惩一儆百,降下疾病与肉体的刑罚,或以其他惩戒处治他们的过错。请注意:顽梗的犯罪者必须严厉相待。在家庭中、在基督教的群体里,为父的怜恤与慈心、基督的爱与同情,有时也迫使动用刑杖。但这远非所愿,若能避免最好。因此使徒加上:他究竟带着刑杖,还是以完全不同的心怀与态度而来,全在乎他们自己:*「还是存慈爱温柔的心。」*等于说:「要受警戒,停止你们那些不合基督徒体统的争竞,改正你们中间的弊端,回到你们的本分,你们就必见我如你们所愿的那样温柔和善。要我用严厉的方式相待,乃是勉强我的性情。我倒情愿到你们中间彰显为父的慈肠,过于宣告为父的权柄。你们只要尽本分,就毫无理由要躲避我的同在。」请注意:传道人能有如此心怀,以爱与温柔的灵为主导,同时仍维持自己正当的权柄,这是有福的气质。
英文原文
Paul's Affection and Authority (57 AD)
¹⁷ For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
¹⁸ Now some are puffed up, as though I would not come to you.
¹⁹ But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.
²⁰ For the kingdom of God is not in word, but in power.
²¹ What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?
Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church (1Co 4:17)—to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, and in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, 1Co 11:23. This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb 13:8. To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, "He is faithful in the Lord—trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God.
II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: "I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam 4:15.
III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, 1Co 4:19. He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men's hearts and mend their manners.
IV. He puts it to their choice how he should come among them, whether with a rod or in love and the spirit of meekness (1Co 4:21); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: Or in love and the spirit of meekness. As much as if he had said, "Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence." Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority.
在本章中，使徒：一、指示他们当怎样看待他和他的同工，并借此至少含蓄地责备他们对他行事为人的不当（林前4:1-6）；二、告诫他们防备骄傲与自高，并暗示他们因自身境遇与处境与他及其他使徒大不相同，而有诸多试探使他们对自己估计过高、轻看他和其他使徒（林前4:7-13）；三、以在基督里为他们属灵之父的身份，要求他们敬重他（林前4:14-16）；四、告诉他们他已打发提摩太到他们那里去，并说明自己不久也要亲自到他们那里，尽管他们中间有些人因着完全相反的指望而自满、自高（林前4:17-21）。