서론
無標題
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)
黨派之靈受責備（主後 57 年）
¹ 弟兄們，我從前對你們說話，不能把你們當作屬靈的，只得把你們當作屬肉體、在基督裡為嬰孩的。* ² 我是用奶餵你們，沒有用飯餵你們；那時你們不能吃，就是如今還是不能。* ³ 你們仍是屬肉體的；因為在你們中間有嫉妒、紛爭，這豈不是屬乎肉體、照著世人的樣子行嗎？* ⁴ 有說「我是屬保羅的」；有說「我是屬亞波羅的」；這豈不是你們和世人一樣嗎？*
此處：一、保羅責備哥林多人的軟弱和不長進。那些成聖的人也不過是部分成聖而已：在恩典和知識上都仍有長進和加增的空間（彼後三18）。那些藉著神恩典更新而得著屬靈生命的人，仍可能在許多事上有缺陷。使徒告訴他們：「他不能把他們當作屬靈的人對他們說話，只得把他們當作屬肉體的人，當作在基督裡為嬰孩的」（林前三1）。他們遠非以神的啟示為根據來立定自己的準則和尺度，又進入福音的精意之中；反而太明顯地受屬肉體和敗壞的情感所轄制。他們仍不過是在基督裡的嬰孩。他們接受了基督教的一些初步道理，卻沒有在這些道理上長進到成熟的理解，也沒有在信心和聖潔上成熟；然而從本書信幾段經文看來，哥林多人顯然以自己的智慧和知識為傲。當注意：知識和見識相當有限的人卻大有自負，這實在太常見了。使徒把他們在基督教知識上長進甚少，作為他沒有向他們傳講更多深奧之事的理由。他們受不住那樣的食物，他們需要用奶餵養，不能用飯（林前三2）。當注意：基督忠心的傳道人當顧念聽眾的容量，照他們所能領受的來教導。然而嬰孩自然會長大成人；在基督裡的嬰孩也當竭力在身量上長進，在基督裡成為大人。人所期望的是：他們在知識上的長進當與他們的機會和時間，以及他們信主時間的長短相稱，使他們能領受關於我們信仰奧秘的講論，而不是永遠停留在膚淺的事上。哥林多人既在保羅的事奉下坐了這麼久，卻在基督教知識上沒有更多的長進，這實在是他們的羞辱。當注意：不竭力在恩典和知識上長進的基督徒，實在難辭其咎。
二、他責備他們的屬肉體，並以他們因傳道人而起的爭論和紛爭作為憑據：「你們仍是屬肉體的；因為在你們中間有嫉妒、紛爭，這豈不是屬乎肉體、照著世人的樣子行嗎？」（林前三3）。他們因傳道人的緣故彼此有了嫉妒、爭吵和分黨——「有說：我是屬保羅的；有說：我是屬亞波羅的」（林前三4）。這些都是他們屬肉體的憑據，表明屬肉體的利益和情感過多地左右了他們。當注意：為宗教而起的爭論和爭吵，是人仍存屬肉體之性情的可悲憑據。真正的宗教使人和平，而不使人爭競。結黨之人是按人的原則行事，不是按真正宗教的原則行事；他們受自己的驕傲和情感所引導，而不是受基督教的準則所引導：「你們豈不是照著世人的樣子行嗎？」當注意：許多本當作基督徒行事——就是說，當超出世人一般水準——的人，卻實在照著世人的樣子行，生活行事太像別人，這實在令人嘆息。
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)
傳道人之間的同心（主後五十七年）
⁵ 亞波羅算甚麼？保羅算甚麼？無非是執事，照主所賜給他們各人的，引導你們相信。
⁶ 我栽種了，亞波羅澆灌了，惟有神叫他生長。
⁷ 可見栽種的，算不得甚麼，澆灌的，也算不得甚麼；只在那叫他生長的神。
⁸ 栽種的和澆灌的，都是一樣，但將來各人要照自己的工夫得自己的賞賜。
⁹ 因為我們是與神同工的；你們是神所耕種的田地，所建造的房屋。
¹⁰ 我照神所給我的恩，好像一個聰明的工頭，立好了根基，有別人在上面建造；只是各人要謹慎怎樣在上面建造。
使徒在此教導他們如何醫治這脾氣，並糾正他們在這一點上的失序：
一、藉著提醒他們，他們所爭論的傳道人不過是傳道人：「亞波羅算甚麼？保羅算甚麼？無非是執事，照主所賜給他們各人的，引導你們相信」（林前三5）。他們不過是傳道人，不過是眾恩典的神所用的器皿。哥林多一些結黨的人似乎把他們看得更高，仿佛他們是他們信心的主宰、是他們宗教的創始者。當注意：我們當謹慎，不可把傳道人神化，也不可把他們置於神的地位。使徒不是我們信仰與宗教的創始者，雖然他們蒙授權並蒙賜資格去啟示並傳播它。他們在這職分上，是照神所賜給各人的而行事。當注意：甚至使徒在傳道工作上所顯出並運用的一切恩賜與能力，都是出於神。這些是要證明他們的使命與教義是屬神的。因他們的緣故而把唯獨當歸給他們所憑以行動的屬神權柄、並歸給那賜權柄給他們的神的那種尊敬，轉移到使徒身上，是完全錯誤的。「保羅栽種了，亞波羅澆灌了」（林前三6）。二人都很有用——一個為一個目的，另一個為另一個目的。當注意：神使用多樣的器皿，並使它們適合各自不同的用途與目的。保羅適合作栽種的工作，亞波羅適合作澆灌的工作，但叫他生長的是神。當注意：傳道工作的成功，必是從神的賜福而來：「可見栽種的，算不得甚麼，澆灌的，也算不得甚麼；只在那叫他生長的神」（林前三7）。甚至使徒級別的傳道人，自己也算不得甚麼，除非神叫他生長，便不能有效、成功地作甚麼。當注意：最有資格、最忠心的傳道人，對自己的不配都有正確的感覺，並且十分渴望神在自己的一切成功上得著所有的榮耀。保羅和亞波羅在自己看來一無所是，但神是一切的一切。
二、藉著向他們擺明基督傳道人之間的一致：「栽種的和澆灌的，都是一樣」（林前三8）——為一位主所雇用，受託於同樣的啟示，從事同一樣工作，致力於同一個計畫——彼此同心合意，無論那些結黨分派的人怎樣把他們彼此對立。他們從同一位聖靈領受不同的恩賜，為的是同樣的目的；他們衷心地推進同一個計畫。栽種的和澆灌的，不過是同一工作中的同工。當注意：基督一切忠心的傳道人，在其傳道的大事與宗旨上都是一。他們在次要的事上可能有不同意見；他們可能有辯論與爭論；但他們在榮耀神、拯救靈魂——藉著在世上推動真基督教——這大計畫上，衷心地一致。這樣的人都可以期望得著忠心的榮耀賞賜，並照著忠心的程度：「將來各人要照自己的工夫得自己的賞賜」。他們的本分是一樣的，但有些人可能比別人更上心：他們的目的或計畫是一樣的，但有些人可能比別人更緊密地追求：他們的主也是一位，而這位良善恩慈的主在所賜的賞賜上，可能照他們所行不同的服事而有所分別：「各人自己的工夫，必有各人自己的賞賜」。勞碌最多的人，必得最好的待遇。最忠心的人，必得最大的賞賜；而一切忠心的傳道人所從事的，乃是榮耀的工作。「他們是與神同工的」——希臘文 syn ergoi，即「同工、一同勞碌的人」（林前三9），誠然不是在同等次序同等程度上，而是在他之下，作他手中的器皿。他們從事他的工作。他們與神同工，推動他榮耀的目的，並拯救寶貴的靈魂；那認識他們工作的，必留意他們不至徒然勞碌。人可能輕視並貶低一個傳道人，同時又高抬另一個，而兩者都沒有理由：他們可能在當稱讚之時定罪，又可能稱讚所當忽略並避免的；但神的判斷是照著真理。他絕不無故賞賜，也總是照著他僕人的勤勞與忠心而賞賜。當注意：忠心的傳道人被人苦待之時，當在神裏面得鼓勵。也是向著神——福音大工的首位執行者與指導者——那些與他同勞的人當竭力證明自己。他們常在他的眼下，在他的田地與房屋中工作；所以，他必仔細察看他們：「你們是神所耕種的田地，所建造的房屋」；所以你們既不屬保羅，也不屬亞波羅；既不屬這一個，也不屬那一個，乃是屬神的：他們不過栽種你們、澆灌你們，但只有他自己田地上的屬天賜福，能使它結出果實。你們不是我們的田地，乃是神的田地。我們在他之下工作、與他同工、為他工作。我們在你們中間所作的一切，都是為神。你們是神的田地與房屋。」他先前已用了前一個比方，如今轉到房屋的比方：「我照神所給我的恩，好像一個聰明的工頭，立好了根基，有別人在上面建造」。保羅在此稱自己為聰明的工頭——這身分雙重地反映他的尊榮。作神房屋中的工頭，本是尊榮的；而作「聰明的」工頭，更增他的品格。人可能在一個職位上，卻不具備相稱的資格，或不如此語所暗示保羅具備的那樣完全的資格。但他雖給自己這樣的身分，卻不是為滿足自己的驕傲，而是為彰顯神的恩典。他是聰明的工頭，但這是神的恩典使他如此。當注意：基督徒注意自己裏面的善，為的是讚美神的恩典，這不是罪，倒是值得稱讚的。屬靈的驕傲是可憎的：那是利用神最大的恩惠來餵養自己的虛榮、把自己偶像化。但注意神的恩惠以促進我們對他的感恩，並為他的尊榮而論到這些恩惠（無論是何種），不過是我們對他所承認的本分與敬重的正當表達。當注意：傳道人不當因自己的恩賜或恩典而驕傲；但他們越有資格擔任其工作、越在工作中成功，便當越因神分別為聖的恩慈而感謝他：「我立好了根基，有別人在上面建造。」正如他先前所說：「我栽種了，亞波羅澆灌了。」在他們中間立下教會根基的，正是保羅。他「藉著福音生了」他們（林前四15）。無論他們此外有甚麼教師，「學房〔師傅〕雖有一萬，為父的卻是不多」。他不願貶損任何在他們中間服事過的人，也不願被奪去自己的尊榮與尊重。當注意：忠心的傳道人可以、也當關心自己的名聲。他們的用處在很大程度上取決於此。「只是各人要謹慎怎樣在上面建造」。這是合宜的提醒；在好的根基上，可能有很差的建造。這裏容易出錯；當極其謹慎，不但要立下穩妥正確的根基，還要在其上建立規則的建築。在根基上不可放它所不能承擔的東西，也不可放與它不相稱的東西。金子與泥土不可混在一起。當注意：基督的傳道人當極其謹慎，不可把自己的幻想或虛妄的推理建立在屬天啟示的根基上。他們所傳的，當是他們的主那平易的教義，或是與之完全相符的。
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)
屬靈的根基（公元 57 年）
¹¹ 因為那已經立好的根基就是耶穌基督，此外沒有人能立別的根基。
¹² 若有人用金、銀、寶石、草木、禾秸在這根基上建造，
¹³ 各人的工程必然顯露，因為那日子要將他表明出來，有火發現；這火要試驗各人的工程怎樣。
¹⁴ 人在那根基上所建造的工程若存得住，他就要得賞賜。
¹⁵ 人的工程若被燒了，他就要受虧損，自己卻要得救；雖然得救，乃像從火裏經過的一樣。
在此使徒告訴我們，他在他們中間一切勞苦的底層立了甚麼根基——就是耶穌基督，房角的頭塊石頭（弗 2:20）。基督一切忠心的傳道人都在這根基上建造。所有基督徒都在這磐石上建立他們的盼望。凡把天堂的盼望建立在任何別的根基上的，都是建造在沙土上。*除了那已經立好的根基——耶穌基督——之外，沒有人能立別的根基。*當注意，我們救主和他中保之工的教訓乃是基督教首要的教義。它位於最底層，是其他一切教義的根基。除掉這個，你們就廢掉了我們一切的安慰，並使罪人的盼望無所憑依。神在基督裏叫世人與自己和好（林後 5:19），惟獨在基督裏。但持守這根基、並接受基督為神人之間中保這一般教訓的人當中，有兩類：
一、有人在這根基上建造金、銀、寶石（林前 3:12），就是那些領受並傳揚純正福音真理的人——他們只持守在耶穌裏的真理，也只傳講這個。這是在好的根基上建造得好，使全體渾然一體：傳道人不僅倚靠基督作教會偉大的先知，以他為引導者和無誤的教師，更領受並傳揚他所教訓的真理，全然純正，沒有任何雜質，不加添、不減少。
二、有人在這根基上建造草木、禾秸；就是說，他們雖然持守根基，卻在許多具體的事上偏離了基督的心意，用自己的臆測和發明代替了他的教訓和設立，在好的根基上建造那經不起試驗日來到、必被火顯明的東西——正如草木禾秸經不起火的試驗、必在其中被燒盡一樣。將來有一個時候，人所建造在這根基上的工程要被顯明出來：各人的工程必然顯露——要敞開在他眼前，也敞開在別人眼前。有人或許出於心中的單純，在好的根基上建造草木禾秸，全程竟不知自己所作的是甚麼；但到了主的日子，他自己的行為要按其真相反顯明出來。各人的工程要向自己顯明，也要向別人——無論是被他誤導的人，還是逃過了他錯謬的人——顯明。如今我們或許會在自己和別人身上看錯；但將有那麼一日，要醫治我們一切的錯誤，把我們自己、把我們的行為按真光——沒有遮掩、沒有偽裝——地顯明出來：因為那日子要將他表明出來，有火發現；這火要試驗各人的工程怎樣（林前 3:13）。那日子要宣告並顯明它——就是末了的日子、那大試驗的日子（參林前 4:5）。雖然有人把這話理解為猶太民族被毀、其國家體制因此被廢之時——那時猶太化教師要在基督教根基上建造的上層工程，被顯明不過是不能經得起試驗的禾秸。這表達顯然暗指煉金之術，火在其中把渣滓從金銀中分別出來；照樣，火也要把能經得起火的金、銀、寶石，與在其中要被燒盡的草木禾秸分別出來。當注意，將有那麼一日，要像火把金從渣滓中、把能經火的金屬從其中被燒盡的其他材料中分別出來一樣精細地，把人與人、人的工程與人的工程分別出來。在那日，1. 有些人的工程要經得起試驗——被發現是合格的。要顯明他們不僅持守了根基，而且是在其上按規矩建造得好——他們鋪上了適當的材料，並按適當的形式和次序。根基和上層建築渾然一體。根基性的真理，以及與根基明顯相連的真理，是一同教導的。如今或許不容易看出這種聯繫，也不容易知道哪些工程在那日要經得起試驗；但那日要作完全的顯明。這樣的建造者不能、也不會缺少賞賜。他在那日要得著稱讚和尊榮，並在其後得著永遠的報償。當注意，基督的傳道人對神忠心，在來生必得著完全而豐厚的賞賜。凡在宗教各個分支上傳揚真實純正信仰、其工程在大日能存得住的人，必得著賞賜。主啊，這賞賜何等大！何等遠超他們所配得的！2. 另有一些人他的工程要被燒（林前 3:15），他們那些敗壞的意見和教訓，或在敬拜神的事上虛妄的發明和作法，在那日要被發現、被否認、被棄絕——先被顯明為敗壞，然後被神不悅而棄絕。當注意，大日要揭去一切的偽裝，使萬物顯出本相：他的工程若被燒了，他就要受虧損。他若是在對的根基上建造草木禾秸，他就要受虧損。他的軟弱和敗壞將成為他榮耀的減損，雖然他大致上可能是一個誠實正直的基督徒。他這一部分的工程要歸於徒然——一無可取；然而他自己卻可能得救。當注意，那些持守基督教根基的人，雖在其上建造禾秸、草木，仍可能得救。這話可以幫助我們擴大愛心。我們不應當因人的軟弱就把人當作可棄絕的；因為除了惡行之外，沒有甚麼能定人的罪。他要得救，雖然得救，乃像從火裏經過的一樣——從火中被救出來。他自己要從那要燒盡他工程的火焰中被奪出來。這暗示那些敗壞和曲解基督教的人要得救是困難的。神不會對他們的工程施恩，雖然他可能把他們像從火中抽出來的柴一樣拔出來。天主教徒根據這段經文設立了他們的「煉獄」之說，而煉獄之說無疑就是草木禾秸：這是從聖經中本沒有的教義，乃是野蠻時代所發明的，為要餵養聖職人員的貪婪和野心，代價由那些寧願捨財而不願捨罪、以求靈魂得救的人來承擔。這段經文不可能支持煉獄的道理，（1）因為這裏明顯是指比喻的火，不是真實的火：因為真實的火怎能燒盡宗教的儀式或教義呢？（2）因為這火是為試驗各人的工程怎樣；但煉獄的火不是為試驗、不是為檢驗人的行為，而是為刑罰。煉獄被假定是為那些今世未贖罪的「可恕之罪」而設，須藉受煉獄之火的苦來補贖。（3）因為這火要試驗各人的工程——包括保羅和亞波羅的，也包括其他人的。然而沒有任何天主教徒敢厚顏說使徒也必須經過煉獄之火。
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)
聖潔的吩咐（主後 57 年）
¹⁶ 豈不知你們是神的殿，神的靈住在你們裡頭嗎？* ¹⁷ 若有人毀壞神的殿，神必要毀壞那人；因為神的殿是聖的，這殿就是你們。*
此處使徒恢復他的論證和勸勉，以他先前的比喻為根基——「你們是神所建造的房屋」（林前三9），在此又說：「豈不知你們是神的殿，神的靈住在你們裡頭嗎？若有人毀壞（玷污並毀滅）神的殿，神必要毀壞那人」（原文兩個分句用的是同一個字）；「因為神的殿是聖的，這殿就是你們。」從本書信其他地方使徒所論的極其相似的話看來（參林前六13-20），哥林多人中間那些假師傅不僅自己生活放蕩，更教導放縱的教訓，特別迎合這淫亂之城的口味，在淫亂一事上大做文章。這樣的教訓不可列在「草、木、禾稭」之中——那種雖被燒毀、但其人卻能像從火中經過一般得以逃脱燒傷；因為這樣的教訓是要玷污、敗壞、毀滅教會的——教會是為神建造、又獻歸給神的殿，所以當保持純潔和聖潔。那些散佈這類道理的人，必惹動神來毀滅他們。當注意：那些散佈放蕩道理、直接趨向玷污神的教會、使其不聖不潔的人，很可能為自己招來毀滅。這話也可理解為針對他們分黨結派之爭的論證，因為紛爭是通往毀滅之路。但我所提的似乎才是這段經文的正意：「豈不知你們是神的殿，神的靈住在你們裡頭嗎？」這可指哥林多教會整體而言，也可指他們中間每一個信徒而言；基督的教會就是神的殿。他藉著自己的聖靈住在他們中間。「你們也靠他同被建造，成為神藉著聖靈居住的所在」（弗二22）。每一個基督徒都是永生神的活殿。神從前住在猶太人的殿中，取了那殿為業，又居住在其中——是以那榮耀的雲彩為他與那百姓同在的憑據。照樣，基督藉著他的靈住在一切真信徒裡面。聖殿是獻歸給神的，從一切俗用中分別出來，歸於聖潔的用途，專為事奉神。照樣，一切基督徒都從俗用中分別出來，歸給神和他的事奉。他們對他是神聖的——這是對一切肉體私慾、以及一切放縱之教訓極好的反證。我們若是神的殿，就不可行任何使自己與他疏離、或玷污敗壞自己、因而使自己不配為他所用的事；也不可聽從任何引誘我們如此行的教訓或教師。當注意：基督徒按職分是聖潔的，無論在心裡或在為人上都當純潔清潔。我們當從心底厭惡，並謹慎防備一切會玷污神之殿、又將當歸給神為聖之物踐踏在腳下的事。
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)
當謙卑（主後 57 年）
¹⁸ 人不可自欺。你們中間若有人在這世界自以為有智慧，倒不如變作愚拙，好成為有智慧的。 ¹⁹ 因這世界的智慧，在神看是愚拙。如經上記著說：主叫有智慧的，中了自己的詭計； ²⁰ 又說：主知道智慧人的意念是虛妄的。
在此他為矯正哥林多教會中的弊端——他們中間的紛爭與爭競——開出謙卑與對自己存謙卑看法的處方：「人不可自欺（林前三 18）。不要被那些自稱有學問和口才的人、被深厚的學問外表、或華麗的辭藻、被拉比、雄辯家或哲學家所引誘，以致離開福音的真理與單純。」當注意：當我們對人的智慧和技藝評價過高時，便大有效法自欺的危險；那些能將自己的教訓迎合聽者敗壞的口味、用華麗的言辭加以修飾、或以看似深厚而有力的推理來支持的人，很可能輕看純樸而純正的基督教。但*那自以為有智慧的，必須變作愚拙，好成為有智慧的。*他必須察覺自己的無知，並為之哀嘆；他必須不信任自己的悟性，不倚靠它。對自己的智慧存極高的看法，不過是奉承自己；而自媚乃是邁向自欺的緊接一步。通往真正智慧之路，在於將對自己的評價降到適當的水準，並樂意受教於神。那要真正而透徹地成為有智慧的，必須先成為愚拙。那放棄自己的悟性、為要順從神的教訓的人，正走在通往真實而永遠智慧的路上。他必按公平引領謙卑人，將他的道教訓謙卑人（詩二十五 9）。對自己的知識與能力存謙卑看法的人，必肯接受更好的指教；這樣的人可以被啟示所教導並長進：但那自恃有智慧和悟性的驕傲人，甚至要著手修正神聖的智慧本身，並把自己淺薄的推理置於無謬之真理與智慧的啟示之上。當注意：我們若要真正有智慧或善良，就必須在神面前謙卑自己：因這世界的智慧，在神看是愚拙（林前三 19）。世人所看重的智慧（策略、哲學、雄辯），在神看是愚拙。與他的智慧相比，它就是如此。主指他的使者為愚妄（伯四 18），何況世人中最有智慧的人。他的智慧無法測度（詩一四七 5）。他的智慧與我們的智慧之間，正如他的能力與存在與我們的能力與存在之間一樣，不能相比。有限與無限之間沒有共同的度量標準。而人的智慧與神的智慧相比時，在神看就更是愚拙了。他何等公義地藐視它，又能何等輕易地挫敗並混亂它！主叫有智慧的，中了自己的詭計（伯五 13），他使他們陷在自己的網羅裡，纏繞在自己的陷阱中：他把他們最縝密、最動聽、最有指望的計謀轉過來對付他們自己，並藉他們自己的謀算毀滅他們。不但如此，主知道智慧人的意念是虛妄的（林前三 20），他們都是虛空（詩九十四 11）。當注意：神對人的心思——對最有智慧之人最深沉的心思、他們最隱密的謀略與目的——有完全的認識：沒有甚麼向他隱藏，萬物在他眼前都是赤露敞開的（來四 13）。並且他知道這些都是虛空。世上最有智慧之人的心思中，也攙雜了極多的虛空、軟弱與愚妄；在神面前，他們最智慧、最好的心思，我的意思是指與神對事物的意念相比，乃是極大的虛空。這一切難道不當教導我們謙卑、不信任自己、並順服神的智慧，使我們為他的啟示而感恩、樂意受教於神，而不被那些似是而非的人類智慧與技藝的託辭所引誘，以致離開基督的單純、或對他屬天道理的尊重嗎？當注意：那要真正有智慧的人，必須向神學習，而不可把自己的智慧與神的智慧相爭競。
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)
不可過分高舉教師（主後 57 年）
²¹ 所以無論誰，都不可拿人誇口；因為萬有全是你們的。* ²² 或保羅，或亞波羅，或磯法，或世界，或生，或死，或現今的事，或將來的事，全是你們的；* ²³ 並且你們是屬基督的；基督又是屬神的。*
此處使徒根據他剛才所說的、以及他們對一切傳道人都有同等權利這一考量，建立一個勸勉——不可過分高舉他們的教師：「所以無論誰，都不可拿人誇口」（林前三21）——不可忘記他們的傳道人不過是人，不可將唯獨當歸給神的尊敬歸給他們，不可擁立他們作黨派之首，對他們懷有不適度的尊崇和仰慕，又奴性地、盲目地跟從他們的指引、順服他們的命令——尤其是當這些與神和聖靈所教導的真理相違背之時。人類很容易使神的恩典與神的旨意相悖。傳道人的職分是一個極有用、極恩典的設立，忠心的傳道人對任何百姓都是極大的福分；然而百姓的愚昧和軟弱，可能因著本身是祝福的事而造成許多禍害。他們可能陷入黨派之爭，偏袒某一個傳道人，擁立他們為首領，以自己的領袖為誇口，又被他們帶到不知何處去。避免這禍害的唯一途徑，就是對自己存謙卑的看法，對人類理解力的共同軟弱有應有的意識，又完全順服神在他話語中所說的智慧。傳道人之間不可被拿來彼此競爭。一切忠心的傳道人都在事奉一位主，又追求一個目的。他們都是基督所設立的，為著教會共同的益處：「保羅、亞波羅、磯法都是你們的。不可拿一個來對抗另一個，倒是當看中他們、為自己屬靈的益處而使用他們所有人。」他又趁此機會列出教會產業的清單——真信徒屬靈的豐富：「萬有全是你們的——各等級的傳道人，普通的和特別的。不但如此，世界本身也是你們的。」這不是說聖徒是世界的主人，而是世界為他們的緣故而存立；他們得了無限智慧看為合適的那一份，又因著神的賜福而得著他們所有的一切。「生命是你們的」，使你們有機會和時間預備天上生命；「死亡也是你們的」，使你們可以進入那產業。死亡是那好使者，要將你們接到你們父的家裡。「現今的事是你們的」，為要在路上供養你們；「將來的事是你們的」，為要在旅程的終點使你們永遠富足、永遠歡樂。當注意：我們若屬乎基督、又對他忠心，一切美善便都屬我們、又必確實歸我們。萬有都是我們的——時間和永恆、地和天、生和死。「他未嘗留下一樣好處不給那些行動正直的人」（詩八十四11）。但同時必須記念「我們是屬基督的」——是他國度的子民，是他的產業。他是我們的主，我們必須承認他的主權，又樂意順服他的命令、將自己交託他的旨意，若要萬有都為我們的益處效力。萬有之所以是我們的，唯一的根據就是我們屬乎基督。在他之外，我們對任何美善之物都沒有正當的權利或要求。當注意：那些要在此世安全、在永世有福的人，必須屬乎基督。「基督又是屬神的。」他是神的基督——神所膏抹、神所差遣的，為要擔任中保的職分，又在其上為神的榮耀而行事。當注意：萬有都是信徒的，為要使基督在他偉大的作為上得榮耀，又使神在萬事上得榮耀。神在基督裡使有罪的世界與自己和好，又將他豐富的恩典傾倒在那與他和好的世界上——這正是福音的總綱和精髓。
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、責備哥林多人屬肉體和分黨的事（林前三1-4）。二、他指導他們當如何才能糾正他們中間的過失，就是要記念：1. 他們的傳道人不過是傳道人而已（林前三5）。2. 他們是同心合意的，並推動同一個計畫（林前三6-10）。3. 他們都建造在同一個根基上（林前三11-15）。三、他勸他們當給自己的身體應有的尊重，就是要保持身體的純潔（林前三16,17），又要謙卑、不自恃（林前三18-21）。四、他勸誡他們不可因擁護某一個傳道人而誇口，因為他們對所有的傳道人都有同等的權利（林前三22,23）。