1547 英翻中(林前8章) Be wise about personal priorities 關注個人優先事項 18/4/2026

1547 英翻中(林前8課第九章) Be wise about personal priorities 關注個人優先事項      18/4/2026  

CHAPTER EIGHT            1 Corinthians 9           BE ABOUT PERSONAL PRIORITIES                       第八章                                哥林多前書 9            關注個人優先事項

This chapter deals with Paul’s policy of financial support, and it appears to be an interruption of his discussion of “meats offered to idols.” Actually, it is not an interruption; it is an illustration of the very principles that he presents in 1 Corinthians 8 and 10. Paul used himself as an illustration of the mature use of liberty: he was free to receive financial support from the Corinthian church, yet he set aside that right in order to achieve a higher goal.                                                               本章論述保羅的經濟支持政策，表面上看似打斷了他關於「祭偶像之物」的討論。實際上，這並非打斷，而是對他在哥林多前書 8 章和 10 章中所闡述的原則的例證。保羅以自身為例，說明如何成熟地運用自由：他完全可以接受哥林多教會的經濟支持，但他為了追求更高的目標而放棄了這項權利。

Keep in mind that, for the most part, the Greeks despised manual labor. They had slaves to do manual labor so that the citizens could enjoy sports, philoso[1]phy, and leisure. The Jews, of course, magnified honest labor. Even the learned rabbis each practiced a trade, and they taught the people, “He who does not teach his son to work, teaches him to be a thief.” Paul was trained as a tentmaker, a worker in leather. In order to illustrate the Christian use of personal rights, Paul presented a twofold defense of his financial policy as a servant of Christ.                                   請記住，希臘人大多鄙視體力勞動。他們奴役奴隸從事體力勞動，以便公民能夠享受體育、哲學和休閒娛樂。當然，猶太人則推崇誠實勞動。即使是博學的拉比也各自從事一門手藝，他們教導人們：「不教兒子做工的，就是教他偷竊。」保羅曾受過帳篷匠和皮革匠的訓練。為了闡明基督徒如何運用個人權利，保羅作為基督的僕人，從兩個方面捍衛了自己的財務政策。

1.  He Defended His Right to Receive Support (9:1–14)                                                                          1. 他捍衛自己接受資助的權利（9:1-14）

In this first half of the chapter, Paul proved that he had the right to receive financial support from the church at Corinth. He gave five arguments to support this contention.                              在本章前半部分，保羅證明了他有權接受哥林多教會的資助。他提出了五個論點來支持這個主張。

His apostleship (vv. 1–6). The word apostle means “one sent under commission” and refers primarily to the twelve apostles and Paul. These men had a special commission, along with the New Testament prophets, to lay the foundation of the church (Eph. 2:20). One of the qualifications for being an apostle was a personal experience of seeing the resurrected Christ (Acts 1:21–22). Paul saw the Lord when he was traveling to Damascus to arrest Christians (Acts 9:1–9). The apostles were to be witnesses of Christ’s resurrection (Acts 2:32; 3:15; 5:32; 10:39–43).                                                                                                                                                               他的使徒身分（1-6節）。 “使徒”一詞意為“被差遣的人”，主要指十二使徒和保羅。這些人與新約先知一起，肩負著建立教會根基的特殊使命（弗2:20）。成為使徒的資格之一是親眼看見復活的基督（徒1:21-22）。保羅在前往大馬士革逮捕基督徒的途中見到了主（徒9:1-9）。使徒們要為基督的復活作見證（徒2:32；3:15；5:32；10:39-43）。

The apostles also were given the ability to perform special signs and wonders to attest the message that they preached (Heb. 2:4). Paul had performed such miracles during his ministry in Corinth (2 Cor. 12:12). In fact, Paul considered the Corinthian church a very special “seal” of his ministry as an apostle. Corinth was a difficult city to minister in, and yet Paul accomplished a great work because of the Lord’s enablement (see Acts 18:1–17).                                                       使徒們也被賦予能力，可以行神蹟奇事來印證他們所傳講的信息（來2:4）。保羅在哥林多傳道期間就行過這樣的神蹟（林後12:12）。事實上，保羅認為哥林多教會是他作為使徒事工的一個非常特別的「印證」。哥林多是個服事起來很艱難的城市，但保羅因著主的幫助，成就了偉大的事工（參考徒18:1-17）。

Therefore, as an apostle, Paul had the right to receive support from the people to whom he ministered. (The word power is used six times in this chapter, and means “authority, right.”) The apostle was the representative of Christ; he deserved to be welcomed and cared for. Paul was unmarried; but if he’d had a wife, she too would have had the right to be supported by the church. Peter was a married man (Mark 1:30), and his wife traveled with him. Paul had the same right, but he did not use it.                                                                                                                       因此，身為使徒，保羅有權利得到他所服事之人的支持。 （「權柄」一詞在本章中出現了六次，意思是「權柄、權利」。）使徒是基督的代表；他理應受到歡迎和關懷。保羅未婚；但如果他有妻子，她也有權利得到教會的供養。彼得已婚（可 1:30），他的妻子與他同行。保羅也有同樣的權利，但他沒有行使這項權利。

Paul also had the right to devote his full time to the ministry of the Word. He did not have to make tents. The other apostles did not work to support themselves because they gave themselves completely to the ministry of the Word. However, both Paul and Barnabas labored with their own hands to support not only themselves, but also the men who labored with them.                             保羅也有權利將全部時間奉獻給傳道事工。他不必做帳篷。其他使徒不工作養活自己，因為他們完全獻身於傳道事工。然而，保羅和巴拿巴都親力親為，不僅養活自己，也養活與他們同工的人。

Human experience (v. 7). Everyday experience teaches us that a workman deserves some reward for his labors. If a man is drafted to be a soldier, the government pays his wages and provides a certain amount of supplies for him. The man who plants a vineyard gets to eat the fruit, just as the shepherd or herdsman has the right to use the milk from the animals.                                       人的經驗（第7節）。日常生活經驗告訴我們，工人理當得到勞動的報酬。如果一個人被徵召入伍，政府會支付他的工資並提供一定數量的補給。栽種葡萄園的人可以享用果實，正如牧羊人或牧人有權享用牲畜的奶一樣。

Perhaps in the back of his mind, Paul was comparing the church to an army, a vineyard, and a flock. As an apostle, Paul was in the very front line of the battle.  He had already compared the church at Corinth to a cultivated field (1 Cor. 3:6–9), and the Lord Himself had used the image of the vine and branches (John 15) as well as the flock (John 10). The lesson was clear: The Christian worker has the right to expect benefits for his labors. If this is true in the “secular” realm, it is also true in the spiritual realm.                                                                                             或許保羅內心深處將教會比喻為軍隊、葡萄園和羊群。身為使徒，保羅身處這場屬靈爭戰的最前線。他先前已將哥林多教會比喻為耕地（林前3:6-9），而主自己也曾使用葡萄樹和枝子的意象（約15章）以及羊群的意象（約10章）。這其中的教訓顯而易見：基督徒工人有權期待因自己的辛勤工作而獲得回報。如果這在「世俗」領域成立，那麼在屬靈領域也同樣成立。

The Old Testament law (vv. 8–12). The Old Testament was the “Bible” of the early church, since the New Testament was in the process of being written.  The first believers found guidance in the spiritual principles of the law, even though they had been liberated from obeying the commandments of the law. Saint Augustine said, “The New is in the Old concealed; the Old is by the New revealed.”                                                                                                                                     舊約律法（8-12節）。由於新約正在撰寫中，舊約是早期教會的「聖經」。早期信徒雖然已不再受律法誡命的約束，卻仍從律法的屬靈原則中找到了指引。聖奧斯定曾說：“新約隱藏於舊約之中；舊約藉著新約得以彰顯。”  

Paul quoted Deuteronomy 25:4 to prove his point.  (He quoted this same verse when he wrote to Timothy and encouraged the church to pay their ministers adequately, 1 Tim. 5:17–18.) Since oxen cannot read, this verse was not written for them. Nor was it written only for the farmer who was using the labors of the ox. It would be cruel for the farmer to bind the mouth of the ox and prevent him from eating the available grain.                                                                                           保羅引用申命記25:4來證明他的觀點。 （他在寫給提摩太的信中也引用了這節經文，鼓勵教會要給牧師足夠的報酬，見提摩太前書5:17-18。）牛不會讀書，所以這節經文不是寫給牛的。它也不是只寫給使用牛勞動的農夫的。農夫如果把牛的嘴堵住，不讓牠吃掉已經收割的穀物，那未免太殘忍了。

After all, the ox was doing the work.  Paul correctly saw a spiritual principle in this commandment: The laborer has the right to share in the bounties. The ox had plowed the soil in preparation for sowing, and now he was treading out the grain that had been harvested. Paul had plowed the soil in Corinth.  He had seen a harvest from the seed he had planted. It was only right that he enjoyed some of the fruits of that harvest.                                                                                   畢竟，是牛在工作。保羅正確地看到了這條誡命中的屬靈原則：勞動者有權分享所得。牛耕地播種，現在又在踩實收割的穀物。保羅在哥林多也耕耘過。他親眼見證了自己播種的種子所結出的果實。他理應享受這豐收的果實。

First Corinthians 9:11 enunciates a basic principle of the Christian life: If we receive spiritual blessings, we should in turn share material blessings. For example, the Jews gave spiritual blessings to the Gentiles; so the Gentiles had an obligation to share materially with the Jews (Rom. 15:25–27). Those who teach us the Word have the right to expect us to support them (Gal. 6:6–10).                                                                                                                                                       哥林多前書 9:11 闡明了基督徒生活的一個基本原則：如果我們領受了屬靈的祝福，就應反過來分享物質的祝福。例如，猶太人將屬靈的祝福賜給外邦人；因此，外邦人有義務在物質上與猶太人分享（羅馬書 15:25-27）。那些教導我們聖經的人有權期望我們支持他們（加拉太書 6:6- 10).

We have reason to believe that Paul did accept financial support from other churches. The Philippian believers sent him two gifts when he went to Thessalonica (Phil. 4:15–16). “I robbed other churches, taking wages of them, to do you service,” Paul reminded the Corinthians (2 Cor. 11:8). Apparently other ministers had accepted support at Corinth (1 Cor. 9:12), but Paul preferred to remain independent “lest we should hinder the gospel of Christ.” He wanted to be the best example possible to other believers (2 Thess. 3:6–9).                                                               我們有理由相信保羅確實接受過其他教會的經濟支持。當他前往帖撒羅尼迦時，腓立比的信徒送了他兩份禮物（腓立比書 4:15-16）。保羅提醒哥林多教會：「我搶奪了別教會的財物，取了他們的工價，為要服事你們」（哥林多後書 11:8）。顯然，其他傳道人在哥林多也接受過資助（哥林多前書 9:12），但保羅更願意保持獨立，「免得我們阻礙基督的福音」。他想成為其他信徒的榜樣（帖撒羅尼迦後書 3:6-9）。                                                                                        

Old Testament practice (v. 13). The priests and Levites lived off of the sacrifices and offerings that were brought to the temple. The regulations governing their part of the offerings, and the special tithes they received also are found in Numbers 18:8–32; Leviticus 6:14— 7:36; and 27:6–33. The application is clear: If the Old Testament ministers under law were supported by the people to whom they ministered, should not God’s servants.                                                               舊約的習俗（第13節）。祭司和利未人靠著獻到聖殿的祭物和供物維生。關於他們所分得的供物以及他們所收取的特別什一奉獻的規定，也記載在民數記 18:8-32；利未記 6:14-7:36；以及 27:6-33。其應用顯而易見：如果舊約律法下的服事者由他們所服事的百姓供養，那麼在恩典之下服事的神的僕人，豈不也應得供養嗎？

The teaching of Jesus (v. 14). Paul was no doubt referring to our Lord’s words recorded in Luke 10:7–8 and Matthew 10:10. The Corinthians did not have a copy of either gospel to refer to, but the Lord’s teaching would have been given to them as a part of the oraltradition shared by the apostles. The laborer is worthy of his hire is a fundamental principle that the church dare not neglect.                                                                                                                                                          耶穌的教導（第14節）。保羅無疑地指的是我們主耶穌在路加福音 10:7-8 和馬太福音 10:10 中的教導。哥林多人沒有福音書可供參考，但主的教導是透過使徒口耳相傳的傳統傳授給他們的。工人理當得工價，這是教會不可忽視的基本原則。

Paul certainly proved his point. His five arguments proved conclusively that he had the right to expect the Corinthian believers to support him in his ministry when he was with them. Yet he had deliberately refused their support. Why? This he explained in the second part of his defense.        保羅的確證明了他的觀點。他的五個論點有力地證明，他有權期望哥林多信徒在他服事期間支持他。然而，他卻故意拒絕了他們的支持。為什麼？他在辯護的第二部分解釋了這一點。

2.  He Defended His Right to Refuse Support (9:15–27)                                                                        

2. 他為自己拒絕支持的權利辯護（9:15-27）

Paul had the authority (right) to receive material support, but being a mature Christian, he balanced his authority with discipline. He did not have the right to give up his liberty in Christ, but he did have the liberty to give up his rights. Now we understand why he wrote as he did: he gave the Corinthian believers a living example of the very principles he was writing about. Should not the stronger believers in the church be able to set aside their rights for the sake of the weaker saints?  Was eating meat more important than edifying the church?                                   保羅有權接受物質支持，但他作為一位成熟的基督徒，將權柄與紀律相平衡。他無權放棄在基督裡的自由，但他有權放棄自己的權利。現在我們明白他為何如此寫作：他為哥林多信徒樹立了一個活生生的榜樣，來闡釋他所論述的原則。教會中那些信仰堅定的人難道不應該為了那些信仰軟弱的信徒而放棄自己的權利嗎？吃肉比造就教會更重要嗎？

Paul was talking about priorities, the things that are really important to us in our lives. It is unfortunate that some Christians have their personal priorities confused and, as a result, are hindering the work of Christ. If each believer were practicing Matthew 6:33, there would be plenty of money for missionns, plenty of manpower for service, and the work of the Lord would prosper. But not every Christian is practicing Matthew 6:33.                                                                保羅談論的是優先事項，也就是我們生活中真正重要的事。可惜的是，有些基督徒混淆了個人優先事項，結果阻礙了基督的工作。如果每個信徒都實踐馬太福音6:33的教導，那麼就會有足夠的錢用於宣教，有足夠的人力服事，主的事工也會興旺發達。但並非每個基督徒都實踐了馬太福音6:33的教導。

A lady sent a gift to a ministry and explained that it was money she had saved because she had turned off the hot water tank in her house. She also did without a daily paper so that she might have more to give to the Lord’s work. When she took a bath, she heated the water on the stove, “just the way we did it when we were kids.” The Lord may not call all of us to this kind of sacrifice, but her example is worthy of respect.                                                                                     一位女士給一個事工機構送去一份禮物，並解釋說這是她因為關掉了家裡的熱水器而省下來的錢。她也放棄了每天的報紙，好讓為主的事工奉獻更多。洗澡時，她用爐子燒水，「就像我們小時候那樣」。主或許不會呼召我們每個人都做出這樣的犧牲，但她的榜樣值得我們敬佩。

Paul gave three reasons that explained why he had refused support from the Corinthian church.保羅給了三個理由來解釋他為何拒絕哥林多教會的支持。

For the gospel’s sake (vv. 15–18). Paul did not want to “hinder the gospel of Christ” (1 Cor. 9:12). In that day, the Greek cities were filled with all kinds of itinerant teachers and preachers, most of whom were out to make money. Not only had Paul refused to use the kind of oratory and arguments that these teachers used (1 Cor. 2:1–5), but he also refused to accept money from those to whom he ministered. He wanted the message of the gospel to be free from any obstacles or hindrances in the minds of lost sinners.                                                                                                     為了福音的緣故（15-18節）。保羅不想「阻礙基督的福音」（林前9:12）。當時，希臘的城市裡到處都是各種各樣的巡迴教師和傳道人，他們大多是為了賺錢。保羅不只拒絕使用這些教師常用的演說和論證方式（林前2:1-5），也拒絕接受他所服事之人的金錢。他希望福音的信息能毫無障礙地傳給迷失的罪人。

For that matter, when Paul added “neither have I written these things” (1 Cor. 9:15), he was making sure that his readers did not get the idea that he was “hinting” that they should support him!                                                                                                                                                              因此，當保羅補充說「這些事我也沒有寫過」（林前9:15）時，他是在確保讀者不會誤以為他是在「暗示」他們應該支持他！ 

Paul could not claim any credit for preaching the gospel, because he had been called of God to preach. “Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Cor. 9:16). God had given him a divine stewardship (“dispensation”), and “it is required in stewards, that a man be found faithful” (1 Cor. 4:2). God would see to it that Paul would receive his wages (reward—same word translated “hire” in Luke 10:7).                                                                             保羅不能居功自傲，因為他是蒙神呼召去傳福音的。 「我本來是不可推辭的；我若不傳福音，就有禍了！」（林前9:16）。神賦予祂神聖的管家職分（「恩寵」），而「所求於管家的，是要他有忠心」（林前4:2）。神必會確保保羅得到他的報酬（賞賜－與路加福音10:7譯為「僱工」的字相同）。

What was Paul’s reward? The joy of preaching the gospel without charge! This meant that no man could accuse him of underhanded motives or methods as he shared the good news of Jesus Christ.                                                                                                                                                         保羅的賞賜是什麼呢？就是白白傳福音的喜樂！這意味著，當他分享耶穌基督的福音時，沒有人可以指責他動機不純或手段卑鄙。

It is unfortunate when the ministry of the gospel is sometimes hindered by an overemphasis on money. The unsaved world is convinced that most preachers and missionaries are only involved in “religious rackets” to take money from innocent people. No doubt there are religious racketeers in the world today (1 Tim. 6:3–16), people who use religion to exploit others and control them. We would certainly not agree with their purposes or their practices. We must make sure that nothing we do in our own ministry gives the impression that we are of their number.     福音事工有時會因過度重視金錢​​而受阻，這實在令人遺憾。未信之人深信，大多數傳道人和宣教士都參與“宗教騙局”，從無辜之人身上斂財。毫無疑問，當今世界確實存在一些宗教騙子（提前6:3-16），他們利用宗教剝削和控制他人。我們當然不會認同他們的目的和做法。我們必須確保，我們在事工中所做的一切都不會讓人覺得我們與他們為伍。

A wrong attitude toward money has hindered the gospel from the earliest days of the church. Ananias and Sapphira loved money more than they loved the truth, and God killed them (Acts 5). Simon the magician thought he could buy the gift of the Spirit with money (Acts 8:18–24). His name is now in the dictionary. Simony is the practice of buying and selling religious offices and privileges.                                                                                                                                                    從教會初期起，對金錢的錯誤態度就阻礙了福音的傳播。亞拿尼亞和撒非喇愛金錢勝過愛真理，上帝因此懲罰了他們（徒5）。行邪術的西門以為可以用錢買到聖靈的恩賜（徒8:18-24）。如今，他的名字已被載入史冊。買賣聖職（Simony）是指買賣宗教職位和特權的行為。

For eighteen fruitful years, Dr. H. A. Ironside pastored the Moody Church in Chicago. I recall the first time I heard him announce an offering. He said, “We ask God’s people to give generously. If you are not a believer in Jesus Christ, we do not ask you to give. We have a gift for you—eternal life through faith in Christ!” He made it clear that the offering was for believers, lest the unsaved in the congregation stumble over money and then reject the gospel.                                                    H. A . Ironside 博士在芝加哥的慕迪教會牧會十八年，碩果累累。我記得第一次聽到他宣布奉獻的情景。他說：「我們懇請神的子民慷慨奉獻。如果你還不信耶穌基督，我們不需要你奉獻。我們為你預備了一份禮物－藉著信基督而得的永生！」他明確指出，奉獻是為信徒預備的，以免會眾中未信者因金錢而跌倒，從而拒絕福音。

For the sinners’ sake (vv. 19–23). What a paradox: free from all men, yet the servant of all men! “Ourselves your servants for Jesus’ sake” (2 Cor. 4:5). Because he was free, Paul was able to serve others and to set aside his own rights for their sake.                                                                   為了罪人的緣故（19-23節）。多麼矛盾：他本來是自由的，卻服事眾人！ 「我們為耶穌的緣故作你們的僕人」（哥林多後書 4:5）。正因為他是自由的，保羅才能服事他人，為了他們的緣故捨棄自己的權利。

It is unfortunate that the phrase “all things to all men” (1 Cor. 9:22) has been used and abused by the world and made to mean what Paul did not intend for it to mean. Paul was not a chameleon who changed his message and methods with each new situation. Nor was Paul a compromiser who adjusted his message to please his audience. He was an ambassador, not a politician!             令人遺憾的是，「向什麼樣的人，就作什麼樣的人」（林前 9:22）這句話被世人濫用，曲解了保羅的本意。保羅並非變色龍，不會隨著不同的情況而改變自己的訊息和方法。他也不是妥協者，不會為了迎合聽眾而調整自己的訊息。他是一位使者，而非政客！

Paul was a Jew who had a great burden for his own people (Rom. 9:1–3; 10:1). But his special calling was to minister to the Gentiles (Eph. 3:8). Whenever he went into a new city (and he always went where the gospel had not yet been preached, Rom. 15:20), he headed straight for the synagogue, if there was one, and boldly shared the gospel. If he was rejected by the Jews, then he turned to the Gentiles.                                                                                                                                 保羅是猶太人，他深愛自己的同胞（羅 9:1-3；10:1）。但祂特殊的呼召是服事外邦人（弗 3:8）。每當他進入一座新的城市（他總是去福音尚未傳到的地方，羅 15:20），他都會徑直前往會堂（如果有的話），大膽地分享福音。如果猶太人拒絕他，他就轉向外邦人。 

What separated Jews and Gentiles in that day? The law and the covenants (Eph. 2:11–15). In his personal life, Paul so lived that he did not offend either the Jews or the Gentiles. He did not parade his liberty before the Jews, nor did he impose the law on the Gentiles.                                    在那個時代，是什麼將猶太人和外邦人分隔開來呢？律法和聖約（弗2:11-15）。保羅在個人生活中，行事為人既不冒犯猶太人，也不冒犯外邦人。他既不在猶太人面前炫耀自己的自由，也不將律法強加於外邦人。

Was Paul behaving in an inconsistent manner? Of course not. He simply adapted his approach to different groups. When you read his sermons in the book of Acts, you see this wise adaptation. When he preached to Jews, he started with the Old Testament patriarchs; but when he preached to Gentiles, he began with the God of creation. Paul did not have a “stock sermon” for all occasions.                                                                                                                                                  

It is worth noting that our Lord followed the same approach. To the highborn Jew, Nicodemus, He talked about spiritual birth (John 3); but to the Samaritan woman, He spoke about living water (John 4). Jesus was flexible and adaptable, and Paul followed His example. Neither Jesus nor Paul had an inflexible “evangelistic formula” that was used in every situation.

It takes tact to have contact. When the people I wit[1]ness to tell me about their experience of confirmation, I tell them that I too was confirmed. I express my appreciation for the pastor who taught me and prayed for me. Then I tell them, “A year after I was confirmed, I met Jesus Christ personally and was born again.” A good witness tries to build bridges, not walls.
 
To immature people, Paul’s lifestyle probably looked inconsistent. In reality, he was very consistent, for his overriding purpose was to win people to Jesus Christ. Consistency can become a very legalistic thing, and a man can become so bound by man-made rules and standards that he has no freedom to minister. He is like young David trying to battle in Saul’s armor.
 
Paul had the right to eat whatever pleased him, but he gave up that right so that he might win the Jews. Paul revered the law (see Rom. 7:12), but set that aside so that he might reach the lost Gentiles. He even identified himself with the legalistic weak Christians so that he might help them to grow. It was not compromise, but rather total abandonment to the higher law of love Paul followed the example of the Savior and humbled himself to become the servant of all.
 
For his own sake (vv. 24–27). Paul was fond of athletic images and used them often in his letters. The Corinthians would have been familiar with the Greek Olympic Games as well as their own local Isthmian Games. Knowing this, Paul used a metaphor very close to their experience.
 
An athlete must be disciplined if he is to win the prize. Discipline means giving up the good and the better for the best. The athlete must watch his diet as well as his hours. He must smile and say “No, thank you” when people offer him fattening desserts or invite him to late-night parties. There is nothing wrong with food or fun, but if they interfere with your highest goals, then they are hindrances and not helps.
 
The Christian does not run the race in order to get to heaven. He is in the race because he has been saved through faith in Jesus Christ. Only Greek citizens were allowed to participate in the games, and they had to obey the rules both in their training and in their performing. Any contestant found breaking the training rules was automatically disqualified.
 
In order to give up his rights and have the joy of winning lost souls, Paul had to discipline himself. That is the emphasis of this entire chapter: Authority (rights) must be balanced by discipline. If we want to serve the Lord and win His reward and approval, we must pay the price.
 
The word castaway (1 Cor. 9:27) is a technical word familiar to those who knew the Greek games. It means “disapproved, disqualified.” At the Greek games, there was a herald who announced the rules of the contest, the names of the contestants, and the names and cities of the winners. He would also announce the names of any contestants who were disqualified.
 
Paul saw himself as both a “herald” and a “runner.” He was concerned lest he get so busy trying to help others in the race that he ignore himself and find him[1]self disqualified. Again, it was not a matter of losing personal salvation. (The disqualified Greek athlete did not lose his citizenship, only his opportunity to win a prize.) The whole emphasis is on rewards, and Paul did not want to lose his reward.
 
Only one runner could win the olive-wreath crown in the Greek games, but every believer can win an incorruptible crown when he stands before the judgment seat of Christ. This crown is given to those who discipline themselves for the sake of serving Christ and winning lost souls. They keep their bodies under control and keep their eyes on the goal.
 
In recent years, evangelical Christians have rediscovered the importance of personal discipline and the relationship between a disciplined body and a Spiritfilled life. We must, of course, avoid extremes. On the one hand, religious asceticism is unhealthy and of no value spiritually (Col. 2:18–23). But on the other hand, there is something to be said for disciplined eating, exercising, and resting, and a Spirit-directed balanced life. We smugly congratulate ourselves that we do not smoke or use alcohol, but what about our overeating and overweight? And many Christians cannot discipline their time so as to have a consistent devotional life or Bible-study program.
 
Paul had one great goal in life: to glorify the Lord by winning the lost and building up the saints. To reach this goal, he was willing to pay any price. He was willing even to give up his personal rights! He sacrificed immediate gains for eternal rewards, immediate pleasures for eternal joys.

1546 英翻中(林前7章)Be wise about christian marriage 基督徒的婚姻上要有智慧 13/04/2026

1546英翻中(林前6課7章)Be wise about christian marriage基督徒的婚姻上要有智慧   13/04/2026

  
CHAPTER SIX                       1 Corinthians 7          BE WISE ABOUT CHRISTIAN MARRIAGE
第 6  課                                     林前 7 章                              在基督徒的婚姻上要有智慧

 
Up to this point, Paul had been dealing with the sins reported to be known in the Corinthian con[1]gregation. Now he takes up the questions about which they had written to him: marriage (1 Cor. 7:1, 25), food offered to idols (1 Cor. 8:1), spiritual gifts (1 Cor. 12:1), the resurrection of the dead (1 Cor. 15:1), and the missionary offering for the Jews (1 Cor. 16:1).
到目前为止，保罗一直在处理据报道在哥林多会众中所知道的罪。现在他开始回答他们写给他的问题：婚姻（林前 7:1, 25），祭祀偶像的食物（林前 8:1），属灵恩赐（林前 12:1），死者的复活（林前 15:1），以及为犹太人提供的传教祭（林前 16:1）。
 
As you study 1 Corinthians 7, please keep in mind that Paul is replying to definite questions. He is not spelling out a complete “theology of marriage” in one chapter. It is necessary to consider as well what the rest of the Bible has to say about this important subject.
当你学习哥林多前书第 7 章时，请记住保罗是在回答明确的问题。他并没有在一章中阐明完整的“婚姻神学”。有必要考虑圣经其余部分对这个重要主题的看法。
 
Some liberal critics have accused Paul of being against both marriage and women. These accusations are not true, of course. Nor is it true that in 1 Corinthians 7:6, 10, 12, and 25 Paul was disclaiming divine inspiration for what he wrote. Rather, he was referring to what Jesus taught when He was on earth (Matt. 5:31–32; 19:1–12; Mark 10:1–12; Luke 16:18). Paul had to answer some questions that Jesus never discussed; but when a question arose that the Lord had dealt with, Paul referred to His words. Instead of disclaiming inspiration, Paul claimed that what he wrote was equal in authority to what Christ taught.
一些自由派批评家指责保罗反对婚姻和女性。当然，这些指控并不属实。在哥林多前书 7:6、10、12 和 25 节中，保罗否认他所写的内容是神的默示，这也不是真的。相反，他指的是耶稣在世时所教导的（马太福音 5：31-32；19：1-12；马可福音 10：1-12；路加福音 16：18）。保罗必须回答一些耶稣从未讨论过的问题。但是当主处理了一个问题时，保罗提到了他的话。保罗没有否认默示，而是声称他所写的与基督所教导的具有同等的权威。
 
Paul explained God’s will concerning Christian marriage, and he addressed his counsel to three different groups of believers.
保罗解释了上帝对基督徒婚姻的旨意，他向三组不同的信徒提出了他的忠告。
 
1.  Christians Married to Christians (7:1–11)
1. 基督徒嫁给基督徒（7:1-11）
 
Apparently one of the questions the church asked was, “Is celibacy [remaining unmarried] more spiritual than marriage?” Paul replied that it is good for a man or a woman to have the gift of celibacy, but the celibate state is not better than marriage, nor is it the best state for everybody. Dr. Kenneth Wuest translated Paul’s reply, “It is perfectly proper, honorable, morally befit[1]ting for a man to live in strict celibacy.”
显然，教会提出的问题之一是，“独身[未婚]比婚姻更属灵吗？”保罗回答说，男人或女人有独身的恩赐是好的，但独身的状态并不比结婚好，也不是对每个人最好的状态。肯尼思·伍斯特博士翻译了保罗的回答：“一个人过严格的独身生活是完全正确、可敬、道德上合适的。”
 
First Corinthians 7:6 makes it clear that celibacy is permitted, but it is not commanded; and 1 Corinthians 7:7 informs us that not everybody has the gift of remaining celibate. This ties in with our Lord’s teaching in Matthew 19:10–12, where “eunuchs” refers to those who abstain from marriage. “It is not good that the man should be alone” (Gen. 2:18) is generally true for most people; but some have been called to a life of singleness for one reason or another. Their singleness is not “subspiritual” or “superspiritual.” It all depends on the will of God.
哥林多前书 7:6 清楚地表明，独身是允许的，但不是命令的。哥林多前书 7:7 告诉我们，并不是每个人都有保持独身的天赋。这与我们主在马太福音 19：10-12 中的教导有关，其中“太监”是指不结婚的人。 “那人独居不好”（创世记 2:18）对大多数人来说通常是正确的。但有些人因为某种原因被召唤过单身生活。他们的单身不是“超灵的”或“超灵的”。这一切都取决于上帝的旨意。
 
One purpose for marriage is “to avoid fornication.” First Corinthians 7:2 makes it clear that God does not approve either of polygamy or homosexual “mar[1]riages.” One man married to one woman has been God’s pattern from the first. However, the husband and wife must not abuse the privilege of sexual love that is a normal part of marriage. The wife’s body belongs to the husband, and the husband’s body to the wife; and each must be considerate of the other. Sexual love is a beautiful tool to build with, not a weapon to fight with. To refuse each other is to commit robbery (see 1 Thess. 4:6) and to invite Satan to tempt the partners to seek their satisfaction elsewhere.
结婚的目的之一是“避免奸淫”。哥林多前书 7:2 清楚表明，上帝不赞成一夫多妻制或同性恋“婚姻”。一个男人娶一个女人，从一开始就是上帝的模式。但是，夫妻不得滥用作为婚姻正常组成部分的性爱的特权。妻子的身体属于丈夫，丈夫的身体属于妻子；并且每个人都必须考虑对方。性爱是一个美丽的工具，而不是战斗的武器。拒绝对方就是抢劫（见帖前 4:6）并邀请撒旦引诱伴侣到别处寻求满足。
 
As in all things, the spiritual must govern the physical; for our bodies are God’s temples. The husband and wife may abstain in order to devote their full interest to prayer and fasting (1 Cor. 7:5); but they must not use this as an excuse for prolonged separation. Paul is encouraging Christian partners to be “in tune” with each other in matters both spiritual and physical.
与所有事物一样，精神必须支配物质。因为我们的身体是神的殿。丈夫和妻子可以弃权，以便将全部兴趣投入到祈祷和禁食中（林前 7:5）；但他们绝不能以此为借口长期分开。保罗鼓励基督徒伙伴在属灵和物质方面彼此“协调一致”。
 
In 1 Corinthians 7:8–9, Paul applied the principle stated in 1 Corinthians 7:1 to single believers and wid[1]ows: If you cannot control yourself, then marry.
在哥林多前书 7:8-9 中，保罗将哥林多前书 7:1 中所述的原则应用于单身信徒和寡妇：如果你不能控制自己，就结婚。
 
Not only did the church ask about celibacy, but they also asked Paul about divorce. Since Jesus had dealt with this question, Paul cited His teaching: Husbands and wives are not to divorce each other (see also 1 Cor. 7:39). If divorce does occur, the parties should remain unmarried or seek reconciliation.
教会不仅询问了独身的问题，还询问了保罗离婚的问题。由于耶稣已经处理了这个问题，保罗引用了他的教导：丈夫和妻子不可离婚（另见林前 7:39）。如果确实发生离婚，双方应保持未婚或寻求和解。
 
This is, of course, the ideal for marriage. Jesus did make one exception: If one party was guilty of fornication, this could be grounds for divorce. Far better that there be confession, forgiveness, and reconciliation; but if these are out of the question, then the innocent party may get a divorce. However, divorce is the last option; first, every means available should be used to restore the marriage.
这当然是理想的婚姻。耶稣确实开了一个例外：如果一方犯了奸淫罪，这可能是离婚的理由。认罪、宽恕与和解要好得多；但如果这些都不成问题，那么无辜的一方可能会离婚。然而，离婚是最后的选择；首先，应尽一切可能恢复婚姻。
 
It has been my experience as a pastor that when a husband and wife are yielded to the Lord, and when they seek to please each other in the marriage relationship, the marriage will be so satisfying that neither partner would think of looking elsewhere for fulfill[1]ment. “There are no sex problems in marriage,” a Christian counselor once told me, “only personality problems with sex as one of the symptoms.” The pres[1]ent frightening trend of increased divorces among Christians (and even among the clergy) must break the heart of God.
我作为牧师的经验是，当一对夫妻顺服主，在婚姻关系中寻求彼此取悦时，婚姻会如此令人满意，以至于任何一方都不会想到别处寻求满足. “婚姻中没有性问题，”一位基督教顾问曾经告诉我，“只有以性为症状之一的人格问题。”目前基督徒（甚至神职人员）离婚增加的可怕趋势必然伤透了上帝的心。
 
2.  Christians Married to Non-Christians (7:12–24)
2. 基督徒嫁给非基督徒(7:12–24)
 
Some of the members of the Corinthian church were saved after they had been married, but their mates had not yet been converted. No doubt, some of these believers were having a difficult time at home; and they asked Paul, “Must we remain married to unsaved partners? Doesn’t our conversion alter things?”
哥林多教会的一些成员在结婚后得救了，但他们的配偶还没有悔改。毫无疑问，这些信徒中的一些人在家中度过了一段艰难的时光。他们问保罗：“我们必须继续与未得救的伴侣结婚吗？我们的转变不会改变事情吗？”
 
Paul replied that they were to remain with their unconverted mates so long as their mates were willing to live with them. Salvation does not alter the marriage state; if anything, it ought to enhance the marriage relationship. (Note Peter’s counsel to wives with unsaved husbands in 1 Peter 3:1–6.) Since marriage is basically a physical relationship (“they shall be one flesh,” Gen. 2:24), it can only be broken by a physical cause. Adultery and death would be two such causes (1 Cor. 7:39).
保罗回答说，只要他们的配偶愿意和他们一起生活，他们就应该和他们未悔改的配偶在一起。救恩不会改变婚姻状态；如果有的话，它应该加强婚姻关系。 （请注意彼得在彼得前书 3:1-6 中对丈夫未得救的妻子的忠告。）由于婚姻基本上是一种肉体关系（“他们将成为一体”，创世记 2:24），它只能被肉体打破。原因。通奸和死亡将是两个这样的原因（林前 7:39）。
 
It is an act of disobedience for a Christian knowingly to marry an unsaved person (note “only in the Lord” in 1 Cor. 7:39; 2 Cor. 6:14). But if a person becomes a Christian after marriage, he should not use that as an excuse to break up the marriage just to avoid problems. In fact, Paul emphasized the fact that the Christian partner could have a spiritual influence on the unsaved mate. First Corinthians 7:14 does not teach that the unsaved partner is saved because of the believing mate, since each person must individually decide for Christ. Rather, it means that the believer exerts a spiritual influence in the home that can lead to the salvation of the lost partner.
一个基督徒故意嫁给一个未得救的人是一种不服从的行为（注意“只在主里”在 1 Cor. 7:39; 2 Cor. 6:14）。但如果一个人结婚后成为基督徒，他不应该以此为借口，为了避免问题而破坏婚姻。事实上，保罗强调基督徒伴侣可以对未得救的配偶产生属灵影响。哥林多前书 7:14 并没有教导未得救的伴侣因相信的配偶而得救，因为每个人都必须单独为基督做出决定。相反，它意味着信徒在家中发挥属灵影响力，可以导致失去的伴侣得救。
 
What about the children? Again, the emphasis is on the influence of the godly partner. The believing husband or wife must not give up. In my own ministry, I have seen devoted Christians live for Christ in dividedhomes and eventually see their loved ones trust the Savior.
孩子们呢？同样，重点是敬虔伙伴的影响。信主的丈夫或妻子不能放弃。在我自己的事工中，我看到虔诚的基督徒在分裂的家庭中为基督而活，并最终看到他们所爱的人信靠救主。
 
Salvation does not change the marriage state. If the wife’s becoming a Christian annulled the marriage, then the children in the home would become illegitimate (“unclean” in 1 Cor. 7:14). Instead, these children may one day be saved if the Christian mate is faithful to the Lord.
救恩不会改变婚姻的状态。如果妻子成为基督徒使婚姻无效，那么家里的孩子就会成为私生子（林前 7:14 中的“不洁”）。相反，如果基督徒伴侣忠于主，这些孩子有一天可能会得救。
 
It is difficult for us who are accustomed to the Christian faith to realize the impact that this new doctrine had on the Roman world. Here was a teaching for every person, regardless of race or social status. The church was perhaps the only assembly in the Roman Empire where slaves and freemen, men and women, rich and poor, could fellowship on an equal basis (Gal. 3:28). However, this new equality also brought with it some misunderstandings and problems; and some of these Paul dealt with in 1 Corinthians 7:17–24.
对于我们这些习惯了基督教信仰的人来说，很难意识到这种新教义对罗马世界的影响。这是对每个人的教导，不分种族或社会地位。教会可能是罗马帝国唯一一个让奴隶和自由人、男人和女人、富人和穷人能够平等相交的集会（加拉太书 3:28）。但是，这种新的平等也带来了一些误解和问题；保罗在哥林多前书 7:17-24 中谈到了其中的一些。
 
The principle that Paul laid down was this: Even though Christians are all one in Christ, each believer should remain in the same calling he was in when the Lord saved him. Jewish believers should not try to become Gentiles (by erasing the physical mark of the covenant), and Gentiles should not try to become Jews (by being circumcised). Slaves should not demand freedom from their Christian masters, just because of their equality in Christ. However, Paul did advise Christian slaves to secure their freedom if at all possible, probably by purchase. This same principle would apply to Christians married to unsaved mates.
保罗提出的原则是：即使基督徒在基督里都合而为一，但每个信徒都应该保持与主拯救他时相同的呼召。犹太信徒不应该试图成为外邦人（通过抹去圣约的物理标记），外邦人也不应该试图成为犹太人（通过受割礼）。奴隶不应该仅仅因为他们在基督里的平等而要求他们的基督徒主人获得自由。然而，保罗确实建议基督徒奴隶尽可能通过购买来获得自由。同样的原则也适用于与未得救配偶结婚的基督徒。
 
But suppose the unsaved mate leaves the home? First Corinthians 7:15 gives the answer: The Christian partner is not obligated to keep the home together. We are called to peace, and we should do all we can to live in peace (Rom. 12:18); but there comes a time in some situations where peace is impossible. If the unsaved mate separates from his or her partner, there is little the Christian can do except to pray and continue faithful to the Lord.
但是假设未得救的伴侣离开了家？哥林多前书 7 章 15 节给出了答案：基督徒伴侣没有义务将家保持在一起。我们被召唤和平，我们应该尽我们所能和平地生活（罗马书 12:18）；但在某些情况下，和平是不可能的。如果未得救的配偶与他或她的伴侣分离，基督徒除了祈祷和继续忠于主之外，几乎无能为力。
 
Does separation then give the Christian mate the right to divorce and remarriage? Paul did not say so. What if the unconverted mate ends up living with another partner? That would constitute adultery and give grounds for divorce. But even then, 1 Corinthians 7:10–11 would encourage forgiveness and restoration. Paul did not deal with every possible situation. He laid down spiritual principles, not a list of rules.
那么分居是否赋予基督徒配偶离婚和再婚的权利？保罗没有这么说。如果未皈依的配偶最终与另一个伴侣生活在一起怎么办？这将构成通奸并成为离婚的理由。但即便如此，哥林多前书 7:10-11 也会鼓励宽恕和恢复。保罗没有处理所有可能的情况。他制定了精神原则，而不是规则清单。
 
We are prone to think that a change in circum[1]stances is always the answer to a problem. But the problem is usually within us and not around us. The heart of every problem is the problem in the heart. I have watched couples go through divorce and seek happiness in new circumstances, only to discover that they carried their problems with them. A Christian lawyer once told me, “About the only people who profit from divorces are the attorneys!”
我们倾向于认为环境的改变总是问题的答案。但问题通常在我们内部，而不是在我们周围。每个问题的核心都是内心的问题。我看过夫妻离婚并在新的环境中寻求幸福，却发现他们带着他们的问题。一位基督徒律师曾经告诉我，“只有律师才能从离婚中获利！”
 
3.  Unmarried Christians (7:25–40)
3. 未婚基督徒（7:25-40）
 
Paul had already addressed a brief word to this group in 1 Corinthians 7:8–9, but in this closing section of the chapter, he went into greater detail. Their question was, “Must a Christian get married? What about the unmarried women in the church who are not getting any younger?” (see 1 Cor. 7:36). Perhaps Paul addressed this section primarily to the parents of marriageable girls. Since Jesus did not give any special teaching on this topic, Paul gave his counsel as one taught of the Lord. He asked them to consider several factors when they made their decision about marriage.
 
First, consider the present circumstances (vv. 25–31). It was a time of distress (1 Cor. 7:26) when society was going through change (1 Cor. 7:31). There was not much time left for serving the Lord (1 Cor. 7:29). It is possible that there were political and economic pressures in Corinth about which we have no information. In view of the difficulties, it would be bet[1]ter for a person to be unmarried. However, this did not mean that married people should seek a divorce (1 Cor. 7:27). Paul’s counsel was to the unmarried.
 
This did not mean that nobody should get married; but those who do marry must be ready to accept the trials that will accompany it (1 Cor. 7:28). In fact, the situation might become so difficult that even those already married will have to live as though they were not married (1 Cor. 7:29). Perhaps Paul was referring to husbands and wives being separated from each other because of economic distress or persecution.
 
To consider the circumstances is good counsel for engaged people today. The average age for first-time brides and grooms is climbing, which suggests that couples are waiting longer to get married. In my pas[1]toral premarital counseling, I used to remind couples that the cheapest thing in a wedding was the marriage license. From then on, the prices would go up!
 
Second, face the responsibilities honestly (vv. 32–35). The emphasis in this paragraph is on the word care, which means “to be anxious, to be pulled in different directions.” It is impossible for two people to live together without burdens of one kind or another, but there is no need to rush into marriage and create more problems. Marriage requires a measure of maturity, and age is no guarantee of maturity.
 
Once again, Paul emphasized living for the Lord. He did not suggest that it was impossible for a man or a woman to be married and serve God acceptably, because we know too many people who have done it. But the married servant of God must consider his or her mate, as well as the children God may give them; and this could lead to distraction. It is a fact of history that both John Wesley and George Whitefield might have been better off had they remained single—Wesley’s wife finally left him, and Whitefield traveled so much that his wife was often alone for long periods of time.
 
It is possible to please both the Lord and your mate, if you are yielded to Christ and obeying the Word. Many of us have discovered that a happy home and satisfying marriage are a wonderful encouragement in the difficulties of Christian service. A well-known Scottish preacher was experiencing a great deal of public criticism because of a stand he took on a certain issue, and almost every day there was a negative report in the newspapers. A friend met him one day and asked, “How are you able to carry on in the face of this opposition?” The man replied quietly, “I am happy at home.”
 
Unmarried believers who feel a call to serve God should examine their own hearts to see if marriage will help or hinder their ministry. They must also be careful to wed mates who feel a like call to serve God. Each person has his own gift and calling from God and must be obedient to His Word.
 
Third, each situation is unique (vv. 36–38). Paul addressed here the fathers of the unmarried girls. In that day, it was the parents who arranged the marriages, the father in particular (2 Cor. 11:2). Paul had already said in 1 Corinthians 7:35 that he was not laying down an ironclad rule for everybody to follow, regardless of circumstances. Now he made it clear that the father had freedom of choice whether or not he would give his daughter in marriage.
 
I have noticed that often in churches marriages come in “packs.” One couple gets engaged and before long four couples are engaged. If all of these engagements are in the will of God, it can be a very exciting and wonderful experience; but I fear that some couples get engaged just to keep up with the crowd. Sometimes in Christian colleges, couples get what I call “senior panic” and rush out of engagement and into marriage immediately after graduation, lest they be left “waiting at the church.” Sad to say, not all of these marriages are successful.
 
Even though our modern approach to dating and marriage was completely foreign to the Corinthians, the counsel Paul gave them still applies today. It is a wise thing for couples to counsel with their parents and with their Christian leaders in the church, lest they rush into something which afterward they regret.
 
Paul hit on a key problem in 1 Corinthians 7:36 when he mentioned “the flower of her age.” This is a delicate phrase that simply means the girl is getting older. Dr. Kenneth Wuest translates it “past the bloom of her youth.” She is starting to become one of the “unclaimed blessings” in the church. The danger, of course, is that she would rush into marriage just to avoid becoming a spinster, and she might make a mistake. A pastor friend of mine likes to say to couples, “Better to live in single loneliness than in married cussedness!”
 
Each situation is unique, and parents and children must seek the Lord’s will. It takes more than two Christian people to make a happy marriage. Not every marriage that is scriptural is necessarily sensible.
 
Finally, remember that marriage is for life (vv. 39–40). It is God’s will that the marriage union be permanent, a lifetime commitment. There is no place in Christian marriage for a “trial marriage,” nor is there any room for the “escape hatch” attitude: “If the marriage doesn’t work, we can always get a divorce.”
 
For this reason, marriage must be built on something sturdier than good looks, money, romantic excitement, and social acceptance. There must be Christian commitment, character, and maturity. There must be a willingness to grow, to learn from each other, to forgive and forget, to minister to one another. The kind of love Paul described in 1 Corinthians 13 is what is needed to cement two lives together.
 
Paul closed the section by telling the widows that they were free to marry, but “only in the Lord” (1 Cor. 7:39). This means that they must not only marry believers, but marry in the will of God. Paul’s counsel (for the reasons already given) was that they remain single, but he left the decision to them.
 
God has put “walls” around marriage, not to make it a prison, but to make it a safe fortress. The person who considers marriage a prison should not get married. When two people are lovingly and joyfully committed to each other—and to their Lord—the experience of marriage is one of enrichment and enlargement. They grow together and discover the richness of serving the Lord as a team in their home and church.
 
As you review this chapter, you cannot help but be impressed with the seriousness of marriage. Paul’s counsel makes it clear that God takes marriage seriously, and that we cannot disobey God’s Word without suffering painful consequences. While both Paul and Jesus leave room for divorce under certain conditions, this can never be God’s first choice for a couple. God hates divorce (Mal. 2:14–16), and certainly no believer should consider divorce until all avenues of reconciliation have been patiently explored.
 
While a person’s marital failure may hinder him from serving as a pastor or deacon (1 Tim. 3:2, 12), it need not keep him from ministering in other ways. Some of the best personal soul-winners I have known have been men who, before their conversion, had the unfortunate experience of divorce. A man does not have to hold an office in order to have a ministry.
 
In summary, each person must ask himself or herself the following questions if marriage is being contemplated:
 
1. What is my gift from God?

2. Am I marrying a believer?
3. Are the circumstances such that marriage is right?
4. How will marriage affect my service for Christ?
5. Am I prepared to enter into this union for life?