1562 英翻中(林後10課11章) FATHEN KNOWS BEST 父亲最了解 5/5/2026 6/5/2026

1562 英翻中(林後10課11章)        FATHEN KNOWS BEST        父亲最了解                       5/5/2026

 CHAPTER TEN         FATHEN KNOWS BEST                           2 Corinthians 11                           第 10 章                       父亲最了解                                                                                哥林多後书 11

If you were a Christian minister, how would you go about convincing the people in your congregation that you really loved them?
如果你是一名基督徒牧师，你会如何说服会众中的人，你真的爱他们？

This was the problem Paul faced as he wrote this epistle. If he reminded the people of the work he did among them, they would only reply, “Paul is bragging!” If he said nothing about his ministry at Corinth, the Judaizers would say, “See, we told you Paul didn’t accomplish anything!”
这就是保罗在写这封书信时所面临的问题。如果他提醒人们他在他们中所做的工作，他们只会回答：“保罗在吹牛！”如果他对他在哥林多的事工只字未提，犹太教徒会说：“看，我们告诉过你保罗什么也没做！”
 
So what did Paul do? He was led by the Spirit of God to use a beautiful image—a comparison—that was certain to reach the hearts of the believers at Corinth. He compared himself to a “spiritual father” caring for his family. He had used this image before to remind the Corinthians that, as a “father” he had begotten them through the gospel, and that he could discipline them if he felt it was necessary (1 Cor. 4:14–21). They were his beloved spiritual children, and he wanted the very best for them.
那么保罗做了什么？他被上帝的灵引导，使用了一个美丽的形象——一个比较——肯定会打动哥林多信徒的心。他把自己比作一个照顾家人的“精神父亲”。他以前曾用这个形象提醒哥林多人，作为“父亲”，他通过福音生了他们，如果他觉得有必要，他可以管教他们（林前 4:14-21）。他们是他心爱的属灵孩子，他想给他们最好的。
 
Paul gave them three evidences of his fatherly love for them.
保罗给了他们三个证据，证明他对他们的父爱。
 
His Jealousy over the Church (11:1–6, 13–15) True love is never envious, but it has a right to be jealous over those who are loved. A husband is jealous over his wife and rightfully resents and resists any rivalry that threatens their love for each other. A true patriot has every right to be jealous over his freedom and will fight to protect it. Likewise, a father (or a mother) is jealous over his or her children and seeks to protect them from anything that will harm them.
他对教会的嫉妒（11:1-6, 13-15） 真爱从不嫉妒，但它有权嫉妒那些被爱的人。丈夫嫉妒他的妻子，理所当然地憎恨和抵制任何威胁他们对彼此的爱的竞争。一个真正的爱国者完全有权嫉妒他的自由，并会为保护它而奋斗。同样，父亲（或母亲）嫉妒他或她的孩子，并试图保护他们免受任何伤害他们的事情。
 
The picture here is that of a loving father who has a daughter engaged to be married. He feels it is his privilege and duty to keep her pure, so that he can present her to her husband with joy and not with sorrow. Paul saw the local church as a bride, engaged to be married to Jesus Christ (see Eph. 5:22ff.; Rom. 7:4). That marriage will not take place until Jesus Christ has come for His bride (Rev. 19:1–9). Meanwhile, the church—and this means individual Christians—must keep herself pure as she prepares to meet her Beloved.
这里的照片是一位慈爱的父亲，他的女儿已订婚。他觉得让她保持纯洁是他的特权和责任，这样他就可以带着快乐而不是悲伤地将她呈现给她的丈夫。保罗将地方教会视为新娘，与耶稣基督订婚（见以弗所书 5:22 及以下；罗马书 7:4）。除非耶稣基督为他的新娘而来（启示录 19：1-9），否则婚姻不会发生。与此同时，教会——也就是个别基督徒——必须在准备迎接她的挚爱时保持纯洁。
 
The peril, then, is that of unfaithfulness to her fiancé. The engaged woman owes her love and allegiance to but one—her betrothed. If she shares herself with any other man, she is guilty of unfaithfulness. The word translated “simplicity” in 2 Corinthians 11:3 means “sincerity, singleness of devotion.” A divided heart leads to a defiled life and a destroyed relationship.
因此，危险在于对未婚夫不忠。订婚的女人只欠一个人的爱和忠诚——她的未婚夫。如果她与任何其他男人分享自己，她就犯了不忠之罪。哥林多前书 11:3 中翻译为“简单”的词的意思是“真诚、专一的奉献”。分裂的心会导致被玷污的生活和被破坏的关系。
 
The image of love and marriage, and the need for faithfulness, is often used in the Bible. The prophet Jeremiah saw the people of Judah losing their love for God, and he warned them: “Thus saith the Lord; ‘I remember thee, the kindness of thy youth, the love of thine espousals’” (Jer. 2:2). The nation of Judah had lost its “honeymoon love” and was guilty of worship[1]ping idols. Jesus used the same image when He warned the church at Ephesus: “Nevertheless I have somewhat against thee, because thou hast left thy first love” (Rev. 2:4).
圣经中经常使用爱情和婚姻的形象，以及对忠诚的需要。先知耶利米看到犹大人失去对上帝的爱，就警告他们：“耶和华如此说； “我记得你，你年轻时的恩慈，你配偶的爱”（耶利米书 2:2）。犹大国失去了“蜜月之爱”，并因崇拜偶像而犯了罪。耶稣在警告以弗所教会时使用了同样的形象：“但我有些反对你，因为你离开了你起初的爱”（启示录 2:4）。
 
The person behind the peril was Satan, pictured here as the serpent. The reference is to Genesis 3. It is worth noting that Paul had a great deal to say about our adversary, the devil, when he wrote this letter to the Corinthians. He warned that Satan has several devices for attacking believers. He can burden the consciences of believers who have sinned (2 Cor. 2:10–11), blind the minds of unbelievers (2 Cor. 4:4) or beguile the minds of believers (2 Cor. 11:3), and even buffet the bodies of God’s ministers (2 Cor. 12:7).
危险背后的人是撒旦，在这里被描绘成蛇。这里指的是创世记第 3 章。值得注意的是，保罗在给哥林多人写这封信时，对我们的对手魔鬼说了很多话。他警告说，撒但有几种攻击信徒的手段。他可以加重犯了罪的信徒的良心（哥林多后书 2:10-11），使非信徒的头脑蒙蔽（哥林多前书 4:4）或迷惑信徒的头脑（哥林多前书 11:3），并且甚至打击上帝传道人的身体（2 Cor. 12:7）。
 
The focus here is on the mind, for Satan is a liar and tries to get us to listen to his lies, ponder them, and then believe them. This is what he did with Eve. First, he questioned God’s word (“Yea, hath God said?”), then he denied God’s word (“Ye shall not surely die”), and then he substituted his own lie (“Ye shall be as gods”) (see Gen. 3:1, 4–5).
这里的重点是头脑，因为撒旦是个骗子，它试图让我们听他的谎言，思考它们，然后相信它们。这就是他对夏娃所做的。首先，他质疑神的话（“是的，神说过吗？”），然后他否认神的话（“你们不一定死”），然后他代替了自己的谎言（“你们将像神一样”）（见创世记 3:1, 4-5)。
 
Satan, of course, is crafty. He knows that believers will not immediately accept a lie, so the enemy has to “bait the hook” and make it easy for us to accept what he has to offer. Basically, Satan is an imitator: he copies what God does and then tries to convince us that his offer is better than God’s. How does he do this? By using counterfeit ministers who pretend to serve God, but who are really the servants of Satan.
撒旦当然是狡猾的。他知道信徒不会立即接受谎言，所以敌人必须“上钩”，让我们很容易接受他所提供的。基本上，撒旦是一个模仿者：他模仿上帝所做的，然后试图让我们相信他的提议比上帝的更好。他是怎么做到的？通过使用假冒的牧师，他们假装侍奉上帝，但实际上是撒旦的仆人。
 
Satan has a counterfeit gospel (Gal. 1:6–12) that involves a different savior and a different spirit. Unfortunately, the Corinthians had “welcomed” this “new gospel,” which was a mixture of law and grace and not a true gospel at all. There is only one gospel and, therefore, there can be only one Savior (1 Cor. 15:1ff.). When you trust the Savior, you receive the Holy Spirit of God within, and there is only one Holy Spirit.
撒但有一个伪造的福音（加拉太书 1：6-12），其中涉及不同的救主和不同的精神。不幸的是，哥林多人“欢迎”这个“新福音”，它是律法和恩典的混合体，根本不是真正的福音。只有一个福音，因此，只能有一个救主（1 Cor. 15:1ff.）。当你信靠救主时，你就在里面接受神的圣灵，而圣灵只有一位。
 
The preachers of this false gospel (and they are with us yet today) are described in 2 Corinthians 11:13–15. They claimed to have divine authority as God’s servants, but their authority was bogus. They claimed that the true servants of God were all impostors; in Paul’s day, they said this about him. They even claimed to be “super-apostles,” on a much higher level than Paul. With their clever oratory, they mesmerized the ignorant believers, while at the same time they pointed out that Paul was not a very gifted speaker (2 Cor. 11:6; 10:10). How tragic it is when unstable believers are swayed by the “fair speech” of Satan’s ministers, instead of standing firm on the basic truths of the gospel taught to them by faithful pastors and teachers.
哥林多后书 11：13-15 描述了这种虚假福音的传教士（他们今天仍然和我们在一起）。他们声称拥有作为上帝仆人的神圣权威，但他们的权威是虚假的。他们声称上帝真正的仆人都是骗子；在保罗的日子，他们这样评价他。他们甚至自称是“超级使徒”，比保罗高得多。凭借他们聪明的演讲，他们迷住了无知的信徒，同时他们指出保罗不是一个很有天赋的演讲者（2 Cor. 11:6; 10:10）。当不稳定的信徒被撒但传道人的“公平言论”所左右，而不是坚定地坚持忠心的牧师和教师教给他们的福音基本真理时，这是多么可悲。
 
“They are not ‘super-apostles’ at all!” warned Paul. “They are pseudo apostles—false apostles! Their motive is not to glorify God, but to get personal gain by cap[1]turing converts. Their methods are deceitful” (2 Cor. 2:17; 4:2). The basic idea here is that of using bait to catch fish. They offer church members a Christian life that is “superior” to that described in the New Testament, a life that is an unbiblical mixture of law and grace.
“他们根本不是‘超级使徒’！”警告保罗。 “他们是假使徒——假使徒！他们的动机不是荣耀上帝，而是通过俘虏皈依者来获取个人利益。他们的方法是诡诈的”（2 Cor. 2:17; 4:2）。这里的基本思想是使用诱饵捕鱼。他们为教会成员提供了一种比新约所描述的“优越”的基督徒生活，一种不符合圣经的律法和恩典的混合生活。
 
Instead of being empowered by the Spirit, these ministers are energized by Satan. Three times, Paul used the word transform in referring to their work (see 2 Cor. 11:13–15). This Greek word simply means “to disguise, to masquerade.” There is a change on the out[1]side, but there is no change on the inside. Satan’s workers, like Satan himself, never appear in their true character; they always wear a disguise and hide behind a mask.
这些传道人不是被圣灵赋予能力，而是被撒但激励。保罗三次使用变换一词来指代他们的工作（见哥林多前书 11：13-15）。这个希腊词的简单意思是“伪装，伪装”。外面有变化，但里面没有变化。撒旦的工人，就像撒旦本人一样，从来没有表现出他们的真实性格。他们总是伪装并躲在面具后面。
 
As I was writing this book, several of Satan’s “masquerading ministers” appeared at my front door. One of them, an attractive young lady, tried to tell me she was working for world peace; but when I confronted her, she admitted that she belonged to a cult. Two welldressed young men introduced themselves with, “We are here representing Jesus Christ!” I quickly informed them that I knew what group they represented, and I closed the door. I did not even say goodbye. If you think I was unkind, read 2 John 5—11—and obey it.
在我写这本书的时候，几个撒旦的“伪装牧师”出现在我的前门。其中一位是一位迷人的年轻女士，试图告诉我她正在为世界和平而努力；但当我与她对质时，她承认她属于一个邪教组织。两个穿着考究的年轻人自我介绍说：“我们在这里代表耶稣基督！”我很快告诉他们我知道他们代表什么团体，然后我关上了门。我什至没有说再见。如果您认为我不友善，请阅读约翰二书 5-11 并遵守它。
 
Paul proved his love for the church by protecting it from the attacks of false teachers; and yet the members of the church “fell for” the Judaizers and let them come in. The Corinthians had “left their first love” and were no longer giving single-hearted devotion to Jesus Christ. It was not only that they had turned against Paul, but they had turned away from Christ; and that was far more serious.
保罗保护教会免受假教师的攻击，证明了他对教会的爱。然而教会的成员却“爱上了”犹太教徒，让他们进来。哥林多人已经“离开了他们的初恋”，不再对耶稣基督一心一意地献身。他们不仅背叛了保罗，而且背离了基督。那要严重得多。
 
1.  His Generosity to the Church (11:7–12)
1. 他对教会的慷慨（11:7-12）
 
A loving parent provides for the needs of the family, and Paul sacrificed that he might minister to the church at Corinth. While Paul was there, he labored with his own hands as a tentmaker (Acts 18:1–3) and even received gifts from other churches so that he might evangelize Corinth. In other words, it had cost the Corinthians nothing to benefit from the apostolic ministry of this great man of God.
慈爱的父母可以满足家庭的需要，而保罗牺牲了他可以为哥林多教会服务。保罗在那里时，他亲手做帐棚制作（使徒行传 18：1-3），甚至接受其他教会的礼物，以便向哥林多传福音。换句话说，哥林多人从这位伟大的神人的使徒事工中受益，并没有付出任何代价。
 
Did the Corinthians appreciate the sacrifices that Paul made for them? No, most of them did not. In fact, the Judaizers even used Paul’s financial policy as “proof” that he was not a true apostle. After all, if he were a true apostle, he would accept financial support.
哥林多人感激保罗为他们所做的牺牲吗？不，他们中的大多数没有。事实上，犹太教徒甚至用保罗的财政政策作为“证据”，证明他不是真正的使徒。毕竟，如果他是一个真正的使徒，他会接受经济支持。
 
Paul had already explained his policy in a previous letter (1 Cor. 9). He had pointed out that he was a true apostle because he had seen the risen Christ and had been commissioned by Him. Paul had the right to ask for financial support, just as God’s faithful servants do today; but he had deliberately given up that right so that nobody could accuse him of using the gospel simply as a means of making money. He gave up his “financial rights” for the gospel’s sake and for the sake of lost sinners who might stumble over anything that gave the impression of being “religious business.”
保罗已经在前一封信中解释了他的政策（林前 9）。他曾指出他是真正的使徒，因为他看到了复活的基督，并受他的委托。保罗有权要求经济支持，就像今天上帝忠心的仆人所做的那样；但他故意放弃了这项权利，以便没有人可以指责他仅仅将福音用作赚钱的手段。他为了福音的缘故放弃了他的“经济权利”，也为了迷失的罪人，他们可能会因任何给人“宗教事务”印象的事情而跌倒。
 
On the other hand, it was the Judaizers who were guilty of “peddling the gospel” for personal profit. Paul had preached the gospel to them freely (2 Cor. 11:7, literally “without charge, for nothing”), but the false teachers were preaching a false gospel—and robbing the church (2 Cor. 11:20). Paul used a bit of irony in 2 Corinthians 11:8: “Yes, I have been a ‘robber.’ I ‘robbed’ other churches so I would not have to ‘rob’ you!” And now the Judaizers were really robbing them.
另一方面，是犹太教徒为个人利益而“兜售福音”。保罗白白地向他们传福音（哥林多前书 11:7，字面意思是“不收费，一劳永逸”），但假教师却在传讲假福音——并抢劫了教会（哥林多前书 11:20）。保罗在哥林多后书 11:8 中使用了一些讽刺：“是的，我是一个‘强盗’。我‘抢劫’了其他教堂，所以我不必‘抢劫’你！”现在犹太教徒真的在抢劫他们。
 
A loving father does not lay his burdens on his children. Instead, he sacrifices so that the children might have what they need. It is a difficult thing to teach children the difference between “prices” and “values.” Children seem to have no idea what it means for parents to go to work and earn the money that provides what the family needs. When one of my nephews was very young, he heard his parents discussing the purchase of some major appliance, and he could not understand why they did not just go out and buy it. “Why don’t you just write one of those pieces of paper?” he asked, pointing to his father’s checkbook. He did not understand that there has to be money in the bank to back up what you write on those “pieces of paper.”
慈爱的父亲不会把重担放在孩子身上。相反，他做出牺牲，以便孩子们可以得到他们需要的东西。教孩子区分“价格”和“价值”是一件很困难的事情。孩子们似乎不知道父母去工作并赚取满足家庭需要的钱意味着什么。我的一个侄子很小的时候，就听父母商量要买什么大家电，不明白他们为什么不出去买。 “你为什么不写一张那些纸呢？”他指着父亲的支票簿问道。他不明白银行里必须有钱来支持你在那些“纸片”上写的东西。
 
Paul did not bring up this matter of money in order to boast about himself. Rather, he was using every means possible to silence the boasting of the Judaizers. Paul knew that not a single person could accuse him of covetousness or selfishness (see Acts 20:33–35, Paul’s testimony to the Ephesian church). His hands were clean. He wanted to “cut off’ any opportunity for his enemies to accuse him.
保罗提出金钱问题并不是为了夸耀自己。相反，他正在使用一切可能的手段来压制犹太教徒的吹嘘。保罗知道没有一个人可以指责他贪婪或自私（见使徒行传 20：33-35，保罗对以弗所教会的见证）。他的手很干净。他想“切断”敌人指控他的任何机会。
 
The word chargeable in 2 Corinthians 11:9 is worth considering in a special way (see also 2 Cor. 12:13–14). In the Greek, it literally means “to grow numb.” The word comes from the image of the electric eel numbing its victim with its shock. A numbed part of the body would be a burden to the victim. Paul had not used any devious tricks to catch the believers by surprise, attack them, or rob them. Both in his preaching of the gospel and his handling of finances, he was open and honest.
哥林多后书 11：9 中的“可充电”一词值得以特殊的方式考虑（另见哥林多后书 12：13-14）。在希腊语中，它的字面意思是“变得麻木”。这个词来自电鳗用电击使受害者麻木的形象。身体麻木的部分将成为受害者的负担。保罗没有使用任何诡计来突袭、攻击或抢劫信徒。无论是传福音还是处理财务，他都是开诚布公的。
 
In my own travels, I have seen situations in local churches that have broken my heart. I have seen congregations show little or no appreciation to faithful pastors who were laboring sacrificially to see the church grow. Some of these men were underpaid and overworked, yet the churches seemed to have no love for them. However, their successors were treated like kings! Certainly at the judgment seat of Christ, the books will be balanced.
在我自己的旅行中，我曾在地方教会中看到让我心碎的情况。我见过会众很少或根本不欣赏忠心的牧师，他们为见证教会的成长而牺牲精神。其中一些人工资过低，工作过度，但教会似乎并不爱他们。然而，他们的继任者却被当作国王对待！当然，在基督的审判台上，书籍将是平衡的。
 
I once heard Dr. W. A. Criswell tell about the faithful missionary couple who returned to the United States on the same ship that brought Teddy Roosevelt home from a safari in Africa. Many reporters and photographers were on the dock, waiting to see Roosevelt and interview him and take pictures; but nobody was on hand to welcome home the veteran missionaries who had spent their lives serving Christ in Africa.
我曾经听 W. A. Criswell 博士讲述一对忠心的传教士夫妇乘坐同一艘船返回美国，该船将泰迪·罗斯福从非洲野生动物园带回家。许多记者和摄影师都在码头上，等着见到罗斯福，采访他，拍照；但是没有人在场欢迎那些一生都在非洲为基督服务的资深传教士回家。
 
That evening, in their modest hotel room, the couple reviewed their arrival in New York City; and the husband was somewhat bitter.
那天晚上，这对夫妇在他们朴素的酒店房间里回顾了他们抵达纽约市的情况。 丈夫有些苦涩。
 
“It isn’t fair,” he said to his wife. “Mr. Roosevelt comes home from a hunting trip, and the whole country is out to meet him. We get home after years of service, and nobody was there to greet us.”
“这不公平，”他对妻子说。 “先生。罗斯福打猎归来，整个国家都出来迎接他。经过多年的服务，我们回到家，没有人在那里迎接我们。”
 
But his wife had the right answer, “Honey, we aren’t home yet.”
但他的妻子给出了正确的答案：“亲爱的，我们还没回家。”
 
Paul has presented two pieces of evidence to prove his love for the Corinthians: his jealousy over the church—protecting them from “spiritual unfaithful[1]ness,” and his generosity to the church—refusing to accept support from them. He shared a third piece of evidence.
保罗提出了两个证据来证明他对哥林多人的爱：他对教会的嫉妒——保护他们免受“精神上的不忠”，以及他对教会的慷慨——拒绝接受他们的支持。他分享了第三个证据。
 
2. His Anxiety for the Church (11:16–33)
2. 他对教会的焦虑（11:16-33）
 
The key to this long section is 2 Corinthians 11:28, which could be paraphrased: “Yes, I have been through many trials, but the greatest trial of all, the heaviest burden of all, is my concern for the churches!” The word translated “care” means “pressure, stress, anxiety.” The other experiences were external (“without”) and occasional, but the burden of the churches was internal and constant.
这一长部分的关键是哥林多后书 11:28，可以解释为：“是的，我经历过许多试炼，但最大的试炼，最重的负担，是我对教会的关心！”翻译成“关心”的词的意思是“压力、压力、焦虑”。其他的经历是外在的（“没有”）和偶然的，但教会的负担是内在的和持续的。
 
“We never know the love of our parents for us till we have become parents,” said Henry Ward Beecher, and he was right. When our older son was a tot, he pushed a toy into the electrical outlet and was “zapped” across the room. (We didn’t have the word zap in those days, but that’s still what happened.) One day recently he discovered his own little son playing with the outlet, and father’s explosive response nearly frightened the child out of a year’s growth. “Now I know how you and Mom felt when I was a kid,” he told me over the phone. “Being a parent has its fears as well as its joys.”
“在我们成为父母之前，我们永远不会知道父母对我们的爱，”亨利沃德比彻说，他是对的。当我们的大儿子还是个孩子的时候，他把一个玩具推到电源插座上，然后在房间的另一头被“电击”。 （那时候我们还没有 zap 这个词，但现在还是这样。）最近有一天，他发现自己的小儿子在玩插座，父亲的爆炸性反应差点把孩子吓坏了一年的成长。 “现在我知道我小时候你和妈妈的感受了，”他在电话里告诉我。 “做父母有它的恐惧，也有它的快乐。”
 
Before listing the various kinds of trials he had experienced, Paul was careful to explain why he was “boasting” in this way. Paul never had any problem boasting about Christ and telling of His sufferings, but he was always hesitant to speak of his own painful experiences as a servant of God. Paul and John the Baptist would have agreed: “He [Christ] must increase, but I must decrease” (John 3:30). “But he that glorieth, let him glory in the Lord” (2 Cor. 10:17).
在列出他所经历的各种试炼之前，保罗小心翼翼地解释了他为什么要这样“吹嘘”。保罗在吹嘘基督和讲述他的苦难时从来没有遇到过任何问题，但他总是不愿谈论自己作为上帝仆人的痛苦经历。保罗和施洗约翰会同意：“他[基督]必须增加，但我必须减少”（约翰福音3:30）。 “但那夸口的，当靠主夸口”（林后 10:17）。
 
It was the immature and unspiritual attitude of the Corinthians that forced Paul to write about himself and “glory” (boast) in these experiences. He had begun this section (2 Cor. 11:1) by apologizing for his boast[1]ing, and he repeated this sentiment in 2 Corinthians 11:16. In 2 Corinthians 11:17, Paul was not denying the inspiration of his words; rather, he was admitting that, by boasting, he was being very unlike the Lord (see 2 Cor. 10:1). However, he had to do it to prove his love for the Corinthians and protect them from those who would lead them astray.
正是哥林多人不成熟和不属灵的态度，迫使保罗在这些经历中写下自己和“荣耀”（吹嘘）。他以为自己的吹嘘道歉开始了这一部分（林后 11:1），并在哥林多后书 11:16 中重复了这一观点。在哥林多后书 11:17 中，保罗并没有否认他的话的默示。相反，他承认，通过吹嘘，他与主非常不同（见哥林多前书 10:1）。然而，他必须这样做以证明他对哥林多人的爱，并保护他们免受那些将他们带入歧途的人的伤害。
 
To begin with, the false teachers were not ashamed to boast, and the Corinthians were not afraid to accept their boasting. “Since boasting is the ‘in thing’ in your fellowship,” Paul seemed to be saying, “then I will boast.” Paul may have had the principle of Proverbs 26:5 in mind: “Answer a fool according to his folly, lest he be wise in his own conceit.”
首先，假教师并不以自夸为耻，哥林多人也不害怕接受他们的自夸。 “既然夸口是你们团契中的‘事’，”保罗似乎是在说，“那我就夸口。”保罗可能已经记住了箴言 26:5 的原则：“按愚昧人的愚昧回答愚昧人，免得他自以为有智慧。”
 
Furthermore, Paul was boasting so that he might help the church, while the false teachers boasted so that they might “help themselves” to what they could get out of the church. Paul’s motive was pure; theirs was selfish. Second Corinthians 11:20 lists the various ways the Judaizers had taken advantage of the church:
此外，保罗吹嘘他可以帮助教会，而假教师则吹嘘他们可以“自助”从教会中得到什么。保罗的动机是纯洁的。他们是自私的。哥林多后书 11:20 列出了犹太教徒利用教会的各种方式：
 
Bondage: They taught a doctrine of legalism that was contrary to the gospel of grace. Devour: They “ate up” all they could get in the church; they took advantage of their
                privilege of receiving financial support.
Take of you: “Take you in,” fool you. The image is that of a bird caught in a snare
                or a fish caught on a hook. “They baited you and caught you!”
Exalt: They exalted themselves, not the Lord Jesus Christ; they loved to be honored
            and treated as great leaders.
Smite you: This probably refers to verbal attacks rather than physical violence;
                         the Judaizers did not hesitate to “slap them in the face” and embarrass them
                         in public.
奴役：他们教导了与恩典福音相悖的律法主义教义。吞噬：他们“吃光”了教堂里能得到的一切；他们利用他们的
                获得财政支持的特权。
带上你：“带上你”，愚弄你。这张图片是一只被网罗捉住的鸟
                或钩上的鱼。 “他们引诱你并抓住了你！”
高举：他们高举自己，而不是主耶稣基督；他们喜欢被尊重
            并被视为伟大的领导者。
打击你：这可能是指口头攻击而不是身体暴力；
                         犹太教徒毫不犹豫地“打他们的脸”并让他们难堪
                         公开的;当众。
 
Paul ended this exposure of the unspiritual attitudes and actions of the Judaizers by bringing in some more 536 2 Corinthians 11—12 “inspired irony”: “To my shame I admit that we were too weak for that!” (2 Cor. 11:21 niv). The Corinthians thought that Paul’s meekness was weak[1]ness, when it was really strength. And they thought that the Judaizers’ arrogance was power. How ignorant the saints can sometimes be.
保罗通过引入更多哥林多後书 11-12 节“受启发的讽刺”来结束对犹太教徒不属灵态度和行为的曝光：“我很惭愧，我承认我们太软弱了！” （2 Cor. 11:21 新國際版）。哥林多人认为保罗的温柔是软弱，其实它是力量。他们认为犹太教徒的傲慢就是权力。圣徒有时是多么的无知。
 
When it came to their Jewish heritage, the false teachers were equal to Paul; but when it came to min[1]istry for Christ, it was Paul who was the “super-apostle” and not the Judaizers. Consider what Paul endured for the cause of Christ and the care of the churches.
论到他们的犹太血统，假教师与保罗不相上下。但是当谈到为基督服务时，保罗是“超级使徒”，而不是犹太教徒。想想保罗为基督的圣工和教会的关怀所忍受的一切。
 
Sufferings for Christ (vv. 23–25a). Had Paul not been an apostle, he would not have experienced these trials. He received “stripes above measure” from both the Gentiles and from the Jews. Three times the Gentiles beat him with rods, and five times he was given thirty-nine lashes by the Jews. Only one beating is recorded in the book of Acts (16:22), as well as the one stoning (Acts 14:19).
为基督受苦（23-25 节上）。如果保罗不是使徒，他就不会经历这些考验。他从外邦人和犹太人那里收到了“超乎寻常的条纹”。外邦人用棍棒打了他三下，犹太人给了他五下三十九下。使徒行传中只记录了一次殴打（16:22），以及一次石头打死（使徒行传 14:19）。
 
Paul knew from the outset of his ministry that he would suffer for Jesus’ sake (Acts 9:15–16), and God reaffirmed this to him as his ministry continued (Acts 20:23). He who caused others to suffer for their faith, himself had to suffer for his faith.
保罗从一开始就知道他会为耶稣受苦（使徒行传 9:15-16），随着​​他的事工继续，上帝向他重申了这一点（使徒行传 20:23）。让别人为信仰受苦的人，自己也必须为自己的信仰受苦。
 
Natural hardships (vv. 25b–33). Almost any traveler in that day could have experienced some of these hardships; yet we cannot help but believe that they were caused by the enemy in an attempt to hinder the work of the Lord. Acts 27 records one of the three shipwrecks; we know nothing about the other two. We wonder how many of his precious personal possessions Paul lost in this way.
自然的苦难（25下-33 节）。在那一天，几乎所有的旅行者都可能经历过这些困难。但我们不禁相信，这是仇敌为阻挠主作工而造成的。使徒行传 27 记录了三起沉船事故之一；我们对另外两个一无所知。我们想知道保罗以这种方式失去了多少他宝贵的个人财产。
 
Because he was constantly on the move, Paul was exposed to the perils of travel. The Judaizers visited the safe places; Paul journeyed to the difficult places. But Paul was no ordinary traveler: he was a marked man. He had enemies among both the Jews and the Gentiles, and some would like to have killed him.
因为他经常在移动，所以保罗面临着旅行的危险。犹太教徒参观了安全的地方；保罗前往困难的地方。但保罗不是普通的旅行者：他是一个有名的人。他在犹太人和外邦人中都有敌人，有些人想杀了他。
 
Second Corinthians 11:27 describes the personal consequences of all this difficult travel. In my own lim[1]ited itinerant ministry, I have had the convenience of automobiles and planes, and yet I must confess that travel wears me out. How much more difficult it was for Paul! No wonder he was filled with weariness and pain. He often had to go without food, drink, and sleep; and sometimes he lacked sufficient clothing to keep himself warm. While any other traveler could have suffered these things, Paul endured them because of his love for Christ and the church. His greatest burden was not around him, but within him: the care of all the churches. Why did he care so much? Because he iden[1]tified with the believers (2 Cor. 11:29). Whatever happened to “his children” touched his own heart, and he could not abandon them.
哥林多后书 11:27 描述了所有这些艰难旅行的个人后果。在我自己有限的巡回事工中，我有汽车和飞机的便利，但我必须承认旅行使我筋疲力尽。这对保罗来说是多么困难啊！难怪他充满了疲倦和痛苦。他经常不得不不吃不喝、不睡觉。有时他的衣服不够保暖。虽然其他任何旅行者都可能遭受这些事情，但保罗因为他对基督和教会的爱而忍受了这些。他最大的负担不在他身边，而是在他里面：照顾所有的教会。他为什么这么在意？因为他认同信徒（2 Cor. 11:29）。 “他的孩子们”发生的任何事情都触动了他自己的心，他不能放弃他们。
 
Paul climaxed this narration of his sufferings by telling of his humiliating experience at Damascus, when he—the great apostle—was smuggled out of the city in a basket let over the wall (2 Cor. 11:32–33)! Would any of the Judaizers ever tell a story like that? Of course not! Even when Paul did narrate his sufferings, he was careful that Christ was glorified, and not Paul.
保罗通过讲述他在大马士革的屈辱经历，将他的苦难叙述推向高潮，当时他——伟大的使徒——被一个篮子从城里偷偷带出城外（哥林多前书 11:32-33）！ 有哪个犹太教徒会讲这样的故事吗？ 当然不是！ 甚至当保罗确实讲述了他的苦难时，他也很小心，基督得到了荣耀，而不是保罗。
 
We cannot read these verses without admiring the courage and devotion of the apostle Paul. Each trial left its mark on his life, and yet he kept moving on, serving the Lord. “But none of these things move me, neither count I my life dear unto myself” (Acts 20:24).
如果不钦佩使徒保罗的勇气和奉献精神，我们就无法阅读这些经文。 每一次试炼都在他的生命中留下印记，但他仍继续前行，事奉主。 “但这些事都不打动我，也不以我的生命为宝贵”（使徒行传 20:24）。
 
Paul certainly proved his love for the church.
保罗当然证明了他对教会的爱。
 
Now the church had to prove its love for Paul.
现在教会必须证明它对保罗的爱。
 
May we never take for granted the sacrifices that others have made so that we might enjoy the blessings of the gospel today.
愿我们永远不要把别人为了享受今天福音的祝福而做出的牺牲视为理所当然。
 

1561 英翻中(林後九課10章) Ministereal misunderstanding 传道人的误解 05/06/2026

1561 英翻中(林後九課10章)     Ministereal misunderstanding        传道人的误解      5/06/2026                                                      

CHAPTER NINE     MINISTEREAL MISUNDERSTANDINGS                 2 Corinthians 10
第九課                      传道人的误解                                                                  哥林多後书 10章
 
Whenever I receive a critical letter from a reader or a radio listener, I usually set it aside in a special file until I feel I am really ready to answer it. On a few occasions, I have replied to letters too quickly, and I have regretted it. By waiting, I give myself time to think and pray, to read between the lines, and to prepare a reply that would do the most good and the least damage.
每当我收到来自读者或电台听众的批评信时，我通常会将它放在特殊的文件中，直到我觉得我真的准备好回复為止。有几次，我回信太快了，我很后悔。通过等待，我给自己时间去思考和祈祷，在字里行间阅读，并准备能带来最大好处和最小伤害的答复。
 
The Spirit led Paul to use a wise approach as he wrote to the Corinthians. He was writing to a divided church (1 Cor. 1:11ff.), a church that was resisting his authority, and a church that was being seduced by false teachers. So, first he explained his ministry so that they would no longer doubt his sincerity. He then encouraged them to share in the offering, for he knew that this challenge would help them grow in their spiritual lives. Grace giving and grace living go together.
圣灵引导保罗在写信给哥林多人时，采用了明智的方法。他正在写信给一个分裂的教会（哥林多前書 1:11  比照研讀），一个抵制他权威的教会，一个被假教师引诱的教会。所以，他首先解释了他的事工，让他们不再怀疑他的诚意。然后他鼓励他们分享捐献，因为他知道，这个挑战将帮助他们在屬靈生活中成长。恩典捐贈和恩典生活是相辅相成的。

Now, in the last section of the letter, Paul challenged the rebels in the church—including the false teachers—and enforced his apostolic ministry. As you read 2 Corinthians 10—13, you will find Paul referring directly to his accusers (2 Cor. 10:7, 10–12; 11:4, 20–23, for example) and answering their false charges. He does not hide the fact that the Judaizers in the church are ministers of Satan who want to destroy the work of God (2 Cor. 11:12–15).
现在，在这封信的最后一部分，保罗挑战了教会中的反叛者 — 包括假教师 — 并执行了他的使徒職事。当你阅读哥林多后书 2 章 10-13 等節时，你会发现保罗直接提到了他的控告者（例如，哥林多後書10:7, 10-12; 11:4, 20-23）并回答了他们的诬告。他并没有隐瞒这样一事实，即教会中的犹太律法師是撒旦的仆人，他们想要破坏上帝的工作（哥林多後書11:12-15）。
 
Paul used one word twenty times in 2 Corinthians 10—13, the word translated “boast” or “glory.” When you first read these chapters, you get the impression that Paul was bragging about himself; but such was not the case. Paul “gloried in Jesus Christ” and not in him[1]self or his achievements (Rom. 5:11; Gal. 6:14; Phil. 3:3). He boasted to others about the Corinthians, but it seemed that his boasting might be in vain (2 Cor. 7:4, 14; 8:24).
保罗在哥林多后书 10—13 章中用了一词翻译为“自夸”或“荣耀​​”二十次。当你第一次阅读这幾章时，你会觉得保罗在吹嘘自己。但事实并非如此。保罗“以耶稣基督为荣”，而不是以在他自己或他的成就上誇口（罗馬書 5:11；加拉太書 6:14；腓立比書 3:3）。他向其他人吹嘘哥林多人，但似乎他的吹嘘可能是徒劳的（哥林多后書 7:4, 14; 8:24）。
 
Keep in mind that Paul was not defending himself personally; he was defending his ministry and his apostolic authority. He was not involved in a “personality contest” with other ministers. His enemies did not hesitate to accuse him falsely, nor did they hesitate to promote themselves (2 Cor. 11:12). It was the worldly attitude of the Corinthians that forced Paul to defend himself by reminding them of his life and ministry. Paul never hesitated to talk about Jesus Christ, but he did refuse to talk about himself, unless there was good reason to do so.
记住，保罗并不是在为自己辩护。他在捍卫他的事工和使徒的权威。他没有与參其他職事的“人格竞赛”。他的敌人毫不犹豫地诬告他，也毫不犹豫地在推销他們自己（哥林多后書11:12）。哥林多人的世俗态度，迫使保罗藉由提醒他们，描述他的生平和事工来为自己辩护。保罗毫不犹豫地谈论耶稣基督，但他确实拒绝谈论自己，除非有充分的理由这样做。
 
Finally, when Paul did boast, he limited himself to the ministry God had given him (2 Cor. 10:13), and then he emphasized his sufferings, not his successes. When this letter was read in the Corinthian assembly, it must have brought shame to the hearts of those who had criticized Paul—and it must have made the Judaizers look foolish.
最后，当保罗夸口时，他把自己限制在上帝赐给他的事工上（哥林多后書10:13），然后他强调他的苦难，而不是他的成功。当这封信在哥林多大会上被宣读时，它一定让那些批评保罗的人感到羞耻 — 它一定让犹太律法師看起来很愚蠢。
 
Paul’s first step in enforcing his ministry was to correct the misunderstandings that existed in the minds of the people with reference to his work. They did not understand three important areas of ministry.
保罗执行他的事工的第一步，是纠正人对他工作的误解。他们不了解他的職事的三个重要领域。
 
1.  How to Wage Spiritual Warfare (10:1–6)
1.  如何进行属灵争战（10:1-6）
 
The accusation (vv. 1–2). This is not difficult to find. The rebels in the church (led by the Judaizers) said that Paul was very courageous when he wrote letters from a distance, but very timid and even weak when he was present with the Corinthians (see also  2 Cor. 10:9–11). The Judaizers, of course, were consistently overbearing in their attitudes—and the people loved them (2 Cor. 11:20). Paul’s “inconsistent” manner of life paralleled his “yes and no” approach to making promises (2 Cor. 1:15–20). When Paul founded the church at Corinth, his purpose was to exalt Christ and not himself (1 Cor. 2:1–5). Christians usually grow the way they are born. If they are born in an atmosphere of dictatorial leadership, they grow up depending on man’s wisdom and strength. If they are born in an atmosphere of humility and love, they learn to depend on the Lord. Paul wanted his converts to trust the Lord, and not the servant; so he deliberately “played down” his own authority and ability.
 控告（1-2 兩节）。这并不难找到控告這詞。教会中的反叛者（由犹太律法師领导）说，保罗在離他們很远的地方写信，表現非常勇敢，但在与哥林多人在一起时，他表現却非常胆小，甚至軟弱（另见  哥林多後书  10:9-11） 。当然，犹太律法師的心態一直很霸道 — 人却爱他们（哥林多后書11:20）。保罗“前后不一”的生活方式与他做出承诺的“是与否”方式相似（哥林多后書1:15-20）。当保罗在哥林多建立教会时，他的目的是高举基督而不是他自己（哥林多前書2:1-5）。基督徒通常按照他们出生的地方的氣氛成长。如果他们出生在独裁领导的氣氛中，他们的成长取决于人的智慧和力量。如果他们出生在谦卑和爱心的氣氛中，他们就学会依靠主。保罗希望他的皈依者信靠主，而不是信賴仆人。所以他故意“淡化”自己的权威和能力。
 
How ignorant the Corinthians were, even after all that Paul had taught them. They failed to realize that true spiritual power is in “meekness and gentleness” (2 Cor. 10:1), not in “throwing weight around.” Paul’s very attitude in these opening verses disarmed his opponents. (In fact, his use of his own name is significant; for Paul means “little.”) If Paul was a weakling, then so was Jesus Christ; for Jesus exhibited meekness and gentleness (Matt. 11:29). However, our Lord could also be stern and even angry when the occasion demanded it (see Matt. 15:1–2; 23:13–33; Mark 11:15–17; John 2:13–16). Paul was warning them in a loving way, “Please don’t force me to come and show how bold I can be!”
哥林多人是多么无知，即使保罗已经教导了他们。他们没有意识到真正的属灵力量在于“温柔和謙和”（哥林多後書 10:1），而不是“四处撓亂”。保罗在这些篇幅的开篇经文中的心態，使他的对手解除了武装。 （事实上​​，他使用自己的名字很重要；因为保罗的意思是“小”。）如果保罗是软弱的人，那么耶稣基督也是；因为耶稣表现出温柔和謙和（马太福音 11:29）。然而，当情况需要时，我们的主也可能严厉甚至愤怒（见  马太福音 15：1-2；23：13-33；马可福音 11：15-17；约翰福音 2：13-16）。保罗以慈爱的方式警告他们：“请不要强迫我来展示我的胆量！”
 
The answer (vv. 3–6). This reveals what spiritual warfare is all about. Because the Corinthians (led by the false teachers) judged Paul’s ministry by the outward appearance, they completely missed the power that was there. They were evaluating things “according to the flesh” (2 Cor. 10:2) and not according to the Spirit. The Judaizers, like some “great” religious personalities today, impressed the people with their overpowering abilities, their oratorical powers, and their “commendations” from church leaders.
答案（3-6 等节）。这揭示了属灵争战的意义。因为哥林多人（由假教师领导）以外表来判断保罗的事工，他们完全错过了那里的能力。他们是在“按肉体”（哥林多後書10:2）而不是按圣灵来评估事物。犹太律法師和今天一些“伟大”的宗教人士一样，以其压倒性的能力、演讲的能力和教会领袖的“赞扬”，给人们留下了深刻的印象。
 
Paul took a different approach; for, though he was as human as anyone else, he did not depend on the human but on the divine, the spiritual weapons pro[1]vided by the Lord. His warfare was not according to the flesh, because he was not fighting against flesh and blood (see Eph. 6:10ff.). You cannot fight spiritual bat[1]tles with carnal weapons.
保罗采取了不同的方法。因为，虽然他和其他人一样是人，但他并不依靠人，而是依靠上帝，即祂提供的属灵武器。他的争战不是按着肉体，因为他不是与血肉之躯争战（见以弗所書  6:10  比照研讀）。你不能用属肉体的武器来打属灵的争战。
 
The word warfare in 2 Corinthians 10:4 means “campaign.” Paul was not simply fighting a little skirmish in Corinth; the attack of the enemy there was part of a large satanic campaign. The powers of hell are still trying to destroy the work of God (Matt. 16:18), and it is important that we not yield any ground to the enemy, not even one church!
哥林多后书 10章4節中的战争一词的意思是“运动”。保罗不只是在哥林多打一场小冲突。敌人的进攻是一场大规模的撒旦战役的一部分。地狱的权势仍在试图摧毁上帝的作為（马太福音 16:18），重要的是我们不能向敌人屈服，哪怕只有一个教会！
 
There are walls of resistance in the minds of people, and these walls (like the walls of Jericho) must be pulled down. What are these “mental walls”? Reasonings that are opposed to the truth of God’s Word. Pride of intelligence that exalts itself. Paul was not attacking intelligence, but intellectualism, the high-minded attitude that makes people think they know more than they really do (Rom. 12:16). Paul had faced this “wisdom of men” when he founded the church (1 Cor. 1:18ff.), and it had surfaced again with the coming of the Judaizers.
人心中築有抵抗的墙，这墙（就像耶利哥的墙一样）必须推倒。这些“思想的墙”是什么？反对上帝的道真理的推理。智慧的骄傲使人昇高。保罗不是在攻击智力，而是在攻击智力主义，这看來很高上的心態，使人们认为他们知道的比实际知道的要多（罗马书 12:16）。保罗在创立教会时，曾面​​对过这种“人的智慧”（哥林多前書 1:18 比照研讀），随着犹太律法師的到来，使它再次浮出水面。
 
Paul’s attitude of humility was actually one of his strongest weapons, for pride plays right into the hands of Satan. The meek Son of God had far more power than Pilate (see John 19:11), and He proved it. Paul used spiritual weapons to tear down the opposition— prayer, the Word of God, love, the power of the Spirit at work in his life. He did not depend on personality, human abilities, or even the authority he had as an apostle. However, he was ready to punish the offenders, if necessary, once the congregation had submitted to the Lord.
保罗谦卑的态度实际上是他最强大的武器之一，因为骄傲人落入撒旦的手中。上帝温柔的儿子比彼拉多拥有更多的力量（见  约翰福音 19：11），他证明了这一点。保罗使用属灵的武器来摧毁反对者 — 祷告、上帝的话语、爱、圣灵在他生命中运行的能力。他不依赖于个人的本性、人的能力，甚至他作为使徒的权威。然而，一旦信徒顺服主，他就准备好在必要时惩罚违紀者。
 
Many believers today do not realize that the church is involved in warfare, and those who do understand the seriousness of the Christian battle do not always know how to fight the battle. They try to use human methods to defeat demonic forces, and these methods are doomed to fail. When Joshua and his army marched around Jericho for a week, the spectators thought they were mad. When the Jews trusted God and obeyed orders, they brought down the high walls and conquered the enemy (Josh. 6:1–20).
今天许多信徒没有意识到教会卷入了战争，而那些明白基督徒战争的严重性的人，并不总是知道如何打仗。他们试图用人的方法来打败恶魔的力量，这些方法注定要失败。当约书亚和他的军队在耶利哥周围行军一周时，观众认为他们疯了。当犹太人信任上帝，并服从祂的命令时，他们推倒了高墙，并征服了敌人（约书亚记 6:1-20）。
 
When I was pastoring in Chicago, I met weekly with three pastor friends, and together we united in “warfare praying.” We claimed God’s promise to cast down the wrong thinking that was keeping people from surrendering to God; and God did great things in the lives of many people for whom we interceded. Once the walls in the mind have been torn down, the door to the heart can be opened.
当我在芝加哥牧會时，每周我都要与三位牧师朋友见面，我们一起在“战争祈祷”中团结起来。我们声称上帝应许要摒弃阻碍人们向上帝投降的错误思想；上帝在我们为他们代祷的许多人的生活中做了大事。一旦阻擋心灵的墙被推倒，心灵之门就可以打开。
 
6.  How to Use Spiritual Authority (10:7–11)
6.  如何使用属灵权柄（10:7-11）
 
One of the most difficult lessons Christ’s disciples had to learn was that, in the kingdom of God, position and power were no evidence of authority. Jesus warned His followers not to pattern their leadership after that of the Gentiles who loved to “lord it over” others and to act important (see Mark 10:35–45). The example we must follow is that of Jesus Christ, who came as a servant and ministered to others. Paul followed that example.
基督的门徒必须学习的最困难的一课是，在上帝的国度里，地位和权力不是权威的证据。耶稣警告他的追随者不要模仿那些喜欢“统治”他人，并像外邦人裝模作樣行重要要的的领导方式（见  马可福音 10：35-45）。必须效法的榜样是耶稣基督，祂以仆人的身份来服侍他人。保罗效法了祂的例子。
 
But the Corinthians were not spiritually minded enough to discern what Paul was doing. They contrasted his meekness with the “personality power” of the Judaizers, and they concluded that Paul had no authority at all. To be sure, he wrote powerful letters; but his physical appearance was weak, and his speech “unimpressive.” They were judging by the outward appearance and were not exercising spiritual discernment.
但是哥林多人没有足够的属灵头脑来辨别保罗在做什么。他们将他的温顺与犹太律法師的“人格力量”进行对比，得出结论说保罗根本没有权威。可以肯定的是，他写了强有力的信件。但他的外貌很軟弱，说话“不够力量”。他们是根据外表来判断，并没有运用属灵的分辨力。
 
Some friends and I once listened to a man preach whose entire sermon was made up of impressive “big” words, an occasional quotation from the Bible (usually taken out of context), and many references to world events and the “signs of the times.” As we left the meeting, one of my friends said, “First Kings 19:11 describes that performance perfectly: ‘The Lord was not in the wind.’” Yet people around us were saying that it was “the most wonderful sermon” they had ever heard. I seriously doubt that ten minutes later they were able to recall one concrete thing that the preacher had said.
我和一些朋友曾经听过某人讲道，他的整个讲道都是由令人印象深刻的“大話”單词组成，偶尔引用圣经（通常是断章取义），以及许多对世界事件和“时代迹象”的提及 。” 当离开会场时，我的一个朋友说，“列王纪上 19章11節完重覆地描述了那个講道：‘主不在其中。’”然而我们周围的人却说，这是他们曾聽過講道中“最精彩的布道”。十分钟后，我严重怀疑，他们能否回忆起传教士所说的任何一件具体事情。
 
Paul did not deny that he had authority, but he did refuse to exercise that authority in an unspiritual manner. The purpose for his authority was to build them up, not tear them down; and it requires much more skill to build than to destroy. Furthermore, it takes love to build up (1 Cor. 8:1); and the Corinthians interpreted Paul’s love and meekness as a sign of weakness.
保罗没有否认他有权柄，但他确实拒绝以不属灵的方式行使这个权柄。他的权威的目的是建立他们，而不是拆除；建造比破坏需要更多的技巧。此外，建立爱需要爱（哥林多前書  8:1）；哥林多人把保罗的爱心，和温柔解释成为软弱的表现。
 
The difference between Paul and the Judaizers was this: Paul used his authority to build up the church, while the Judaizers used the church to build up their authority.
保罗和犹太律法師的区别是：保罗用权柄建立教会，而犹太律法師则用教会建立他们的权柄。
 
In my many years of pastoral and itinerant ministry, I have never ceased to be amazed at how some local churches treat their pastors. If a man shows love and true humility, they resist his leadership and break his heart. The next pastor will be a “dictator” who “runs the church”—and he gets just what he wants. And the people love him and brag about him! Our Lord was treated the same way, so perhaps we should not be sur[1]prised.
在我多年的牧會和巡回事工中，从未停止对一些地方教会，如何对待他们的牧师感到惊讶。如果一个人表现出爱和真正的谦卑，他们会抗拒他的领导并伤透他的心。換來的一位牧师将是“管理教会”的“独裁者” — 他得到了他想要的。人们爱他，吹嘘他！我们的主受到了同样的对待，所以也许我们不应该感到惊讶。
 
The opponents in the church were accusing Paul of not being a true apostle; for, if he were a true apostle, he would show it by using his authority. On the other hand, if Paul had thrown his weight around, they would have found fault with that. No matter what course Paul took, they were bound to condemn him. This is what always happens when church members are not spiritually minded, but evaluate ministry from a worldly viewpoint.
教会的反对者指责保罗不是真正的使徒。因为，如果他是真正的使徒，他会用他的权威来表明。另一方面，如果保罗全力以赴，他们就会发现错误。无论保罗采取什么方针，他们都注定要定他的罪。当教会裡總聖徒没有属灵的思想，而是从世俗的角度评估事工时，总是会发生这种情况。
 
But their accusation backfired. If Paul was not an apostle, then he was a counterfeit and not even a believer. But if that were true, then the church at Corinth was not a true church. Paul had already made it clear that nobody could separate his ministry and his personal life (2 Cor. 1:12–14). If he were a deceiver, then the Corinthians were the deceived!
但他们的指控适得其反。如果保罗不是使徒，那么他就是冒牌货，甚至不是信徒。但如果这是真的，那么哥林多的教会就不是真正的教会。保罗已经明确表示，没有人可以将他的事工和他的个人生活分开（哥林多后書 1:12-14）。如果他是骗子，那么哥林多人就是骗子！
 
Paul also pointed out that there was no contradiction between his preaching and his writing. He was bold in his letters because that was what was needed at the time. How much more would he have enjoyed being able to write with gentleness. But it would not have achieved the desired purpose. And, even when he wrote “weighty and powerful” letters, he wrote from a heart of love. “You had better prepare for my next visit,” he was saying, “because if it is necessary, I will show you how powerful I can be.”
保罗还指出，他的讲道和他的写作之间没有矛盾。他在信中很大胆，因为那是当时所需要的。他会更喜欢能够温柔地写作。但它不会达到预期的目的。而且，即使他写了“沉重而有力”的信，這也是发自他的一颗爱的心。保羅说，“你最好为我的下一次访问做好准备，因为如果有必要，我会向你展示我的强大。”
 
How a Christian uses authority is an evidence of his spiritual maturity and character. An immature person swells as he uses his authority, but a mature person grows in the use of authority, and others grow with him. The wise pastor, like the wise parent, knows when to wait in loving patience and when to act with deter[1]mined power. It takes more power to wait than to strike. A mature person does not use authority to demand respect, but to command respect. Mature leaders suffer while they wait to act, while immature leaders act impetuously and make others suffer.
基督徒如何使用权柄是他属灵成熟和品格的证据。不成熟的人用权势膨胀，成熟的人用权势成长，别人也跟着成长。聪明的牧师，就像聪明的父母一样，知道什么时候该怀着慈爱的耐心等待，什么时候该以坚定的力量行动。等待比鞭打管教需要更多的耐力。成熟的人不是用权威来要求尊重，而只是要求尊重。成熟的领导者在等待行动时受苦，而不成熟的领导者则行动暴躁，让别人受苦。
 
The false teachers depended on “letters of recommendation” for their authority, but Paul had a divine commission from heaven. The life that he lived and the work that he did were “credentials” enough, for it was evident that the hand of God was on his life. Paul could dare to write, “From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus” (Gal. 6:17).
假教师依靠“推荐信”获得权威，但保罗有来自天上的神圣使命。他的生活和所做的工作已经足够“证明”了，因为很明显，上帝的手在他的生命上。保罗敢于写道，“从此以后，不要有人打扰我；因为我身上带着主耶稣的印记”（加拉太書 6:17）。
 
When my wife and I have ministered in England, we have always tried to arrange our schedule so that we might visit in London. We especially enjoy shopping in Selfridge’s and Harrod’s, London’s two leading department stores. H. Gordon Selfridge, who built the great store that bears his name, always claimed that he was a success because he was a leader and not a “boss.” The leader says, “Let’s go!” while the boss says, “Go!” The boss knows how it is done, but the leader shows how it is done. The boss inspires fear; the leader inspires enthusiasm based on respect and goodwill. The boss fixes the blame for the breakdown, while the true leader fixes the breakdown. The boss keeps saying, “I,” while the leader says, “We.” Mr. Selfridge’s philosophy of management would certainly agree with the apostle Paul’s philosophy of leadership.
当和我妻子在英国传道时，总是试图安排我们的日程，以便我们可以访问伦敦。我们特别喜欢在伦敦两家领先的百货公司，塞尔弗里( Selfridge's) 和哈若 (Harrod's) 购物。 老板哥登 . 塞尔弗里(H. Gordon Selfridge) 创立了以他的名字命名的大商店，他总是声称自己是成功的，因为他是领导者，而不是“老板”。领导说，“走吧！”而老板说：“走！”老板知道怎么做，但领导展示怎么做。老板激发恐惧；领导者在尊重和善意的基础上激发热情。老板解决了故障的责任，而真正的领导者解决了故障。老板一直说“我”，而领导说“我们”。塞尔弗里奇先生的管理哲学肯定与使徒保罗的领导哲学一致。
 
7.  How to Measure Spiritual Ministry (10:12–18)
7.  如何衡量属灵的職事（10:12-18）
 
I suppose more problems have been caused by people “measuring the ministry” than by any other activity in the church. If the work of the church is the work of God, and if the work of God is a miracle, how do we go about measuring a miracle? In His personal examination of the seven churches named in Revelation 2 and 3, the Lord Jesus measured them far differently than they measured themselves. The church that thought it was poor, He considered to be rich; and the church that boasted of its wealth, He declared to be poor (Rev. 2:8–11; 3:14–22).
我想人“衡量事工”造成的问题，比教会中的任何其他活动都多。如果教会的工作是上帝的工作，如果祂的作為是神迹，我们如何衡量神迹呢？在祂亲自检查启示录二章和三章中提到的七个教会时，主耶稣对它们的衡量与他们对自己的衡量大不相同。认为贫穷的教会，他认为是富有的；以及吹嘘自己财富的教会，祂宣布是贫穷（启示录  2：8-11；3：14-22）。
 
Some people measure ministry only by statistics. While it is true that the early church did take note of numbers (Acts 2:41; 4:4), it is also true that uniting with the church at that time was a much more difficult (and dangerous) thing (see Acts 5:13). Some years ago, one of America’s large denominations had as its theme, “A Million More in ’64, and Every One a Tither!” I heard one of their leading preachers comment, “If we get a million more like the last million, God help us!” Quantity is no guarantee of quality.
有些人只通过统计来衡量事工。虽然早期教会确实注意到数字（使徒行传 2:41；4:4），但与当时的教会联合是一件更困难（和危险）的事情（见  使徒行传 5 :13)。几年前，美国的一个大宗派的主题是“64 年後，再增加一百万，每个人都有十分之一！”我听到他们的一位主要传道人评论说，“如果我们得到一百万，就像最后一百万一样，上帝帮助我们！”数量并不能保证质量。
 
False measurement (v. 12). The Judaizers were great on measuring their ministry, because a religion of external activities is much easier to measure than one of internal transformation. The legalist can measure what he does and what he does not do, but the Lord is the only One who can see spiritual growth in a believer’s heart. Sometimes those who are growing the most feel like they are less than the least.
错误的测量（第 12 节）。犹太律法師在衡量他们的事工方面做得很好，因为外部活动的宗教比内部转变的宗教更容易衡量。律法主义者可以衡量他做什么和不做什么，但只有主才能看到信徒内心的属灵成长。有时，那些成长最多的人会觉得自己比最少的少。
 
In a sense, the Judaizers belonged to a “mutual admiration society” that set up its own standards and measured everybody by them. Of course, those inside the group were successful; those outside were failures. Paul was one of the outsiders, so he was considered a failure. Unfortunately, they did not measure themselves by Jesus Christ (see Eph. 4:12–16). If they had, it would have made a difference.
从某种意义上说，犹太律法師属于一个“相互钦佩的社会”，它建立了自己的标准，以标准衡量每个人。当然，组内的人是成功的；那些在外面的人是失败的。保罗是局外人之一，所以他被认为是个失败者。不幸的是，他们没有用耶稣基督衡量自己（见  以弗所書 4：12-16）。如果他们有，那将会有所作为。

True measurement (vv. 13–18). Paul suggests three questions we may ask ourselves as we seek to measure our ministries by the will of God.
真实的量度（13-18 节）。保罗提出了三个问题，当我们寻求以上帝的旨意来衡量我们的事工时，我们可能会问自己三个问题。
 
Am I where God wants me to be (vv. 13–14)? God “assigned a field” in which Paul was to work: he was the apostle to the Gentiles (Acts 9:15; 22:21; Eph. 3). He was also to go where no other apostle had ministered; he was to be a “pioneer preacher” to the Gentiles.
我在神要我成为的地方吗（13-14 节）？神“指定一块田地”让保罗工作：他是外邦人的使徒（使徒行传 9:15；22:21；弗 3）。他还要去其他使徒没有服侍过的地方。他要成为外邦人的“先驱传道人”。
 
Paul used a bit of sanctified sarcasm in his defense. “The area God assigned to me included even you Corinthians!” (see 2 Cor. 10:13). It was not the Judaizers who had come to Corinth with the gospel. They, like the cultists today, arrived on the scene only after the church had already been established (see Rom. 15:15–22).
保罗在他的辩护中使用了一些神圣的讽刺。 “神分配给我的领域，连你们哥林多人都包括在内！” （见 2 Cor. 10:13）。带着福音来到哥林多的不是犹太教徒。他们和今天的邪教徒一样，只是在教会建立后才来到现场（见罗马书 15：15-22）。
 
Churches and ministers are not competing with each other; they are competing with themselves. God is not going to measure us on the basis of the gifts and opportunities that He gave to Charles Spurgeon or Billy Sunday. He will measure my work by what He assigned to me. God requires faithfulness above every[1]thing else (1 Cor. 4:2).
教会和牧师不是互相竞争的；他们在与自己竞争。上帝不会根据他给查尔斯·司布真或比利·星期天的礼物和机会来衡量我们。他会根据他分配给我的工作来衡量我的工作。上帝要求信实高于一切（林前 4:2）。
 
There is something intimidating about attending a pastors’ conference or a denominational convention, because the people on the program are usually the “front-runners” with the best records. Young pastors and older men in narrow places often go home carry[1]ing feelings of guilt because their faithful work does not seem to produce as much fruit. Some of these discour[1]aged men then try all kinds of programs and promotions, only to have more disappointment; and then they contemplate leaving the ministry. If only they would realize that God measures their ministries on the basis of where He has put them, and not on the basis of what is going on in some other city, it would encourage them to stay on the job and keep being faithful.
参加牧师会议或宗派大会有些令人生畏，因为参加该计划的人通常是记录最好的“领跑者”。在狭窄地方的年轻牧师和年长的男人常常带着负罪感回家，因为他们忠心的工作似乎没有产生那么多的果子。这些灰心丧气的老人有的尝试各种节目和促销活动，结果却更加失望；然后他们考虑离开该部。如果他们能意识到上帝是根据他把他们放在哪里来衡量他们的事工，而不是根据其他城市正在发生的事情，这将鼓励他们继续工作并保持忠诚。
 
Is God glorified by my ministry (vv. 15–17)? This is another jibe at the Judaizers, who stole other men’s converts and claimed them as their own. Paul would not boast about another man’s work, nor would he invade another man’s territory. Whatever work he did, God did through him, and God alone should receive the glory.
我的事工是否荣耀了神（15-17 节）？这是对犹太教徒的另一个嘲讽，他们偷走了其他人的皈依者并声称他们是自己的。保罗不会吹嘘别人的工作，也不会侵犯别人的领地。无论他做什么工作，神都是借着他做的，只有神才能得着荣耀。
 
I once listened to a man give a lecture on how to build a large Sunday school. Everything in the lecture was correct and certainly had worked in some of the large ministries in the United States. The only problem was, the man had never built a large Sunday school himself! He had visited many of the large ministries, interviewed the pastors and staff members, and developed his lecture. After he finished his lecture, people flocked to his side to ask questions and get autographs. I happened to be standing next to a pastor who had built one of the finest churches—and one of the largest—in America.
我曾经听一个人讲如何建造一所大型主日学校。讲座中的一切都是正确的，并且肯定在美国的一些大型部委中发挥了作用。唯一的问题是，这个人从来没有自己建造过大型的主日学校！他访问了许多大型事工，采访了牧师和同工，并发展了他的演讲。讲座结束后，人们纷纷涌向他的身边提问和签名。我碰巧站在一位牧师旁边，他建造了美国最好的教堂之一——也是最大的教堂之一。
 
“Those people ought to be talking to you,” I said to him. “You’ve done it and you know more about Sunday school work than he does!”
“那些人应该和你说话，”我对他说。 “你已经做到了，而且你比他更了解主日学的工作！”
 
“Let him enjoy himself,” said my friend with a kind smile. “We’re all doing the same work, and all that counts is that God is glorified.”
“让他尽情享受吧，”我的朋友笑着说。 “我们都在做同样的工作，重要的是上帝得到了荣耀。”
 
Paul added another bit of “holy irony” when he told the Corinthians that the only thing that had kept him from going to “the regions beyond” them was their own lack of faith. Had they been submissive to his leadership and obedient to the Word, he could have reached other lost souls; but they created so many problems for him that he had to take time from misionary evangelism to solve the problems in the church. “I would have better statistics to report,” he was saying, “but you hindered me.”
当保罗告诉哥林多人时，他又补充了一点“神圣的讽刺”，唯一阻止他去“他们以外的地区”的是他们自己缺乏信心。如果他们顺从他的领导并顺从圣言，他本可以接触到其他迷失的灵魂；但是他们给他制造了很多问题，以至于他不得不从宣教布道中抽出时间来解决教会中的问题。 “我本来可以报告更好的统计数据，”他说，“但你阻碍了我。”
 
Paul quoted Jeremiah 9:24 in 2 Corinthians 10:17, a statement he had also quoted in 1 Corinthians 1:31. The Corinthians were prone to glory in men, especially now that the Judaizers had taken over in the church. When the Corinthians heard the “reports” of what these teachers had done, and when they saw the “letters of recommendation” that they carried, the church was quite carried away with them. As a result, Paul and his ministry looked small and unsuccessful.
保罗在哥林多前书 10:17 中引用了耶利米书 9:24，他也在哥林多前书 1:31 中引用了这句话。哥林多人很容易以人为荣，尤其是现在犹太教已经接管了教会。当哥林多人听到这些教师所做的“报告”，当他们看到他们携带的“推荐信”时，教会对他们很感兴趣。结果，保罗和他的事工看起来很小而且不成功。
 
But the final test is not when the reports are published for the annual meeting. The final test comes at the judgment seat of Christ, “and then shall every man have praise of God” (1 Cor. 4:5). If men get the glory, then God cannot be glorified. “I am the Lord: that is my name: and my glory will I not give to another” (Isa. 42:8).
但最终的考验不是为年会发布报告的时间。最后的考验出现在基督的审判台上，“那时每个人都将得到上帝的赞美”（林前 4:5）。人若得荣耀，神就不能得荣耀。 “我是耶和华，那是我的名，我的荣耀必不赐给别人”（赛 42:8）。
 
This is not to suggest that well-known ministers with flourishing works are robbing God of glory. As we grow and bear “much fruit,” we bring glory to the Father (John 15:1–8). But we must be careful that it is “fruit” that comes from spiritual life and not “results” that appear when we manipulate people and manufacture statistics.
这并不是说工作兴旺的知名传道人正在抢夺上帝的荣耀。当我们成长并结出“许多果实”时，我们就将荣耀归给了天父（约翰福音 15：1-8）。但我们必须小心，这是来自精神生活的“果实”，而不是当我们操纵人和制造统计数据时出现的“结果”。
 
Can the Lord commend my work (v. 18)? We may commend ourselves or be commended by others and still not deserve the commendation of God. How does God approve our work? By testing it. The word approved in 2 Corinthians 10:18 means “to approve by testing.” There is a future testing at the judgment seat of Christ (1 Cor. 3:10ff.), but there is also a present testing of the work that we do. God permits difficulties to come to local churches in order that the work might be tested and approved.
主能称赞我的工作吗（第 18 节）？我们可能称赞自己，也可能被别人称赞，但仍然不配得到上帝的称赞。上帝如何认可我们的工作？通过祂的测试。哥林多后书 10章18節 中的“批准”一词的意思是“测试。”在基督的审判台上有未来的考验（哥林多前書  3:10 ，但我们所做的工作也有当前的考验。上帝允许困难临到地方召会，好使这项工作受到考验和认可。
 
Over the years, I have seen ministries tested by financial losses, the invasion of false doctrine, the emergence of proud leaders who want to run the church, and the challenge of change. Some of the churches have fallen apart and almost died because the work was not spiritual. Other ministries have grown because of the trials and have become purer and stronger; and, through it all, God was glorified.
多年来，我看到事工经受经济损失、错误教义入侵、想要管理教会的骄傲领袖的出现以及变革的挑战。一些教会已经分崩离析，几乎死亡，因为工作不是属灵的。其他事工因试炼而成长，变得更纯洁、更强大；并且，通过这一切，上帝得到了荣耀。
 
Certainly our ministries must keep records and issue reports, but we must not fall into the “snare of statistics” and think that numbers are the only measurement of ministry. Each situation is unique, and no ministry can honestly be evaluated on the basis of some other ministry. The important thing is that we are where God wants us to be, doing what He wants us to do so that He might be glorified. Motive is as much a part of God’s measurement of our work as is growth. If we are seeking to glorify and please God alone, and if we are not afraid of His evaluation of our hearts and lives, then we need not fear the estimates of men or their criticisms.
当然，我们的事工必须记录和发布报告，但我们不能落入“统计的陷阱”，认为数字是衡量事工的唯一标准。每种情况都是独一无二的，任何事工都不能诚实地根据其他事工来评估。重要的是，我们在上帝要我们到的地方，做祂要我们做的事，好让祂得着荣耀。动机与成长一样，是上帝衡量我们工作的一部分。如果我们只寻求荣耀和取悦上帝，并且如果我们不害怕祂对我们的心灵和生活的评价，那么我们就不必害怕人们的评价或他们的批评。
 
“But he that glorieth, let him glory in the Lord” (2 Cor. 10:17).
“但他要为荣的，当以主为荣”（哥林多后書 10:17