53 英翻中 Be wise about church discipline 哥林多前書第五六兩章 30/04/2025

53 英翻中       Be wise about church discipline          哥林多前書第五六兩章           30/04/2025

CHAPTER FIVE         BE WISE ABOUT CHURCH DISCIPLINE        1 Corinthians 5—6                    第五章                           明智地執行教會紀律                                          哥林多前書 5-6

The church at Corinth was not only a divided church, but it was also a disgraced church. There was sin in the assembly and, sad to say, everybody knew about it. But the church was slow to do anything about it.                                                                                                                                      哥林多教會不只是一個分裂的教會，也是一個蒙羞的教會。集會中存在罪惡，可悲的是，每個人都知道這一點。但教會對此卻遲遲沒有採取任何行動。

No church is perfect, but human imperfection must never be an excuse for sin. Just as parents must discipline their children in love, so local churches must exercise discipline over the members of the assembly. Church discipline is not a group of “pious policemen” out to catch a criminal. Rather, it is a group of brokenhearted brothers and sisters seeking to restore an erring member of the family.                                                                                                                                                  沒有一間教堂是完美的，但人類的不完美絕不能成為犯罪的藉口。正如父母必須用愛來管教孩子一樣，地方教會也必須對教會成員施行紀律。教會紀律並不是一群出去抓罪犯的「虔誠警察」。相反，這是一群心碎的兄弟姐妹試圖挽回家庭中犯錯的成員。

Since some of the members at Corinth did not want to face the situation and change it, Paul presented to the church three important considerations.                                                                      由於哥林多的一些成員不願意麵對這種情況並改變它，保羅向教會提出了三個重要的考慮。

1.  Consider the Church (5:1–13)                                                                                                                1. 思考教會（5:1-13）

“What will this sin do to the church?” is certainly an important consideration. Christians are “called to be saints” (1 Cor. 1:2), and this means holy living to the glory of God. If a Christian loves his church, he will not stand by and permit sin to weaken it and perhaps ruin its testimony.  「這種罪惡會對教會造成什麼影響？」無疑是一個重要的考量。基督徒「蒙召作聖徒」（哥林多前書 1:2），這意味著聖潔的生活，榮耀上帝。如果一個基督徒熱愛他的教會，他就不會袖手旁觀，允許罪惡削弱它，甚至毀掉它的見證。                                    

How should we respond? Paul gave three specific instructions for the church to follow.                  我們該如何應對？保羅為教會提供了三個具體的指示。

(1) Mourn over the sin (vv. 1–2). This is the word used for mourning over the dead, which is perhaps the deepest and most painful kind of personal sorrow possible. Instead of mourning, the people at Corinth were puffed up. They were boasting of the fact that their church was so “open-minded” that even fornicators could be members in good standing!                                                       (1) 為罪哀慟（1-2節）。這是用來哀悼死者的詞語，這也許是最深沉、最痛苦的個人悲傷。哥林多的人們不但沒有哀悼，反而變得驕傲自大。他們誇耀自己的教會如此“思想開放”，甚至淫亂者也可以成為信譽良好的成員！ 

The sin in question was a form of incest: a professed Christian (and a member of the church) was living with his stepmother in a permanent alliance. Since Paul does not pass judgment on the woman (1 Cor. 5:9–13), we assume that she was not a member of the assembly and probably not even a Christian. This kind of sin was condemned by the Old Testament law (Lev. 18:6–8; 20:11) as well as by the laws of the Gentile nations. Paul shamed the church by saying, “Even the unsaved Gentiles don’t practice this kind of sin!”                                                                                    所討論的罪行是一種亂倫：自稱是基督徒（也是教會成員）的人與他的繼母永久同居。由於保羅沒有對這個女人作出評判（哥林多前書 5：9-13），我們假設她不是教會的成員，甚至可能不是基督徒。這種罪行受到舊約律法（利 18:6-8；20:11）以及外邦國家的律法的譴責。保羅羞辱教會說：“即使未得救的外邦人也不會犯這種罪！”

While it is true that the Christian life is a feast (1 Cor. 5:8), there are times when it becomes a funeral. Whenever a Christian brother or sister sins, it is time for the family to mourn and to seek to help the fallen believer (Gal. 6:1–2). The offending brother in Corinth was “dead” as far as the things of the Lord were concerned. He was out of fellowship with the Lord and with those in the church who were living separated lives.                                                                                                雖然基督徒的生活確實是一場盛宴（哥林多前書 5:8），但有時它也會變成一場葬禮。每當一個基督徒兄弟姊妹犯罪時，家人就應該哀悼並尋求幫助這個墮落的信徒（加拉太書 6：1-2）。就主的事而言，哥林多那位犯錯的弟兄已經「死了」。他與主失去了聯繫，也與教會中過分離生活的人失去了聯繫。

(2) Judge the sin (vv. 3–5).  While Christians are not to judge one another’s motives (Matt. 7:1–5) or min[1]istries (1 Cor. 4:5), we are certainly expected to be honest about each other’s conduct. In my own pastoral ministry, I have never enjoyed having to initiate church discipline; but since it is commanded in the Scriptures, we must obey God and set personal feelings aside.                            (2) 審判罪惡（3-5節）。雖然基督徒不應該評斷彼此的動機（太 7:1-5）或事工[1]（哥林多前書 4:5），但我們當然應該誠實地對待彼此的行為。在我自己的牧師生涯中，我從來不喜歡發起教會紀律；但既然這是聖經的命令，我們就必須服從上帝，把個人感情放在一邊。

Paul described here an official church meeting at which the offender was dealt with according to divine instructions. Public sin must be publicly judged and condemned. (For our Lord’s instructions about discipline, study Matt. 18:15–20.) The sin was not to be swept under the rug; for, after all, it was known far and wide even among the unsaved who were outside the church.    保羅在這裡描述了一次正式的教會會議，罪犯會根據神聖的指示來處理。公開的罪行必須受到公開的審判和譴責。 （關於主對紀律的指導，請研讀馬太福音 18:15-20。）罪惡不應被掩蓋；畢竟，即使在教會外未得救的人群中，它也廣為人知。

The church was to gather together and expel the offender. Note the strong words that Paul used to instruct them: “taken away from among you” (1 Cor. 5:2), “deliver such an one unto Satan” (1 Cor. 5:5), “purge out” (1 Cor. 5:7), and “put away” (1 Cor. 5:13). Paul did not suggest that they handle the offender gently. Of course, we assume that first the spiritual leaders of the church sought to restore the man personally.                                                                                                      教會將聚集起來，驅逐違法者。請注意保羅用來教導他們的強烈言辭：「從你們中間趕出去」（哥林多前書 5:2），「把這樣的人交給撒但」（哥林多前書 5:5），「除掉」（哥林多前書 5:7），以及「除掉」（哥林多前書 5:13）。保羅並沒有建議他們溫柔地對待罪犯。當然，我們假設教會的精神領袖首先尋求親自恢復這個人。

This was to be done by the authority of Jesus Christ—in His name—and not simply on the authority of the local church. Church membership is a serious thing and must not be treated carelessly or lightly.                                                                                                                                  這一切都要以耶穌基督的權威 — 以祂的名 — 來完成，而不是僅僅依靠當地教會的權威。教會成員身分是一件嚴肅的事情，絕不能草率或輕率地對待。

What does it mean to deliver a Christian “unto Satan”? It does not mean to deprive him of salvation, since it is not the church that grants salvation to begin with. When a Christian is in fellowship with the Lord and with the local church, he enjoys a special protection from Satan. But when he is out of fellowship with God and excommunicated from the local church, he is “fair game” for the enemy. God could permit Satan to attack the offender’s body so that the sinning believer would repent and return to the Lord.                                                                                        將基督徒「交給撒旦」是什麼意思？這並不意味著剝奪祂的救贖，因為一開始就不是教會給予救贖。當基督徒與主和地方教會相交時，他會享受免受撒旦侵害的特殊保護。但當他不再與上帝相交並被逐出當地教會時，他就成了敵人的「獵物」。上帝可以允許撒旦攻擊罪犯的身體，以便犯罪的信徒能夠悔改並回歸主。

(3) Purge the sin (vv. 6–13). The image here is that of the Passover supper (Ex. 12). Jesus is the Lamb of God who shed His blood to deliver us from sin (John 1:29; 1 Peter 1:18–25). The Jews in Egypt were deliv[1]ered from death by the application of the blood of the lamb. Following the application of the blood, the Jewish families ate the Passover supper. One of the requirements was that no yeast (leaven) be found anywhere in their dwellings. Even the bread at the feast was to be unleavened.                                                                                                                                                  (3) 洗淨罪惡（6-13節）。這裡的圖像是逾越節晚餐的圖像（出埃及記 12）。耶穌是上帝的羔羊，祂流出自己的寶血來拯救我們脫離罪惡（約翰福音 1：29；彼得前書 1：18-25）。埃及的猶太人因塗抹羔羊的血而免於死亡[1]。塗抹血液之後，猶太人家庭吃了逾越節晚餐。其中一項要求是，他們的住所內任何地方都不能有酵母（酵素）。甚至宴會上的麵包也必須是無酵的。

Leaven is a picture of sin. It is small but powerful; it works secretly; it “puffs up” the dough; it spreads. The sinning church member in Corinth was like a piece of yeast: he was defiling the entire loaf of bread (the congregation). It was like a cancer in the body that needed to be removed by drastic surgery.                                                                                                                                      酵母是罪惡的象徵。它體型雖小，但功能強大；它秘密地運作；它使麵團「膨脹」；它會蔓延。哥林多教會犯罪的成員就像一塊酵母：他玷污了整塊麵包（會眾）。這就像身體裡的癌症，需要用大手術切除。

The church must purge itself of “old leaven”—the things that belong to the “old life” before we trusted Christ. We must also get rid of malice and wickedness (there was a great deal of hard feelings between mem[1]bers of the Corinthian church) and replace them with sincerity and truth. As a loaf of bread (1 Cor. 10:17), the local church must be as pure as possible.                                  教會必須清除「舊酵」－那些在我們信靠基督之前屬於「舊生活」的東西。我們也必須除掉惡意和邪惡（哥林多教會成員之間存在著許多怨恨），用真誠和真理取而代之。 [1]地方教會如同一塊餅（哥林多前書 10:17），必須盡可能純潔。

However, the church must not judge and condemn those who are outside the faith. That judgment is future, and God will take care of it. In 1 Corinthians 5:9–13, Paul emphasized once again the importance of separation from the world. Christians are not to be isolated, but separated. We cannot avoid contact with sinners, but we can avoid contamination by sinners.                                然而，教會不應該評斷和譴責那些沒有信仰的人。審判將在未來進行，上帝將會處理它。在哥林多前書 5:9-13 中，保羅再次強調了與世俗分離的重要性。基督徒不應被孤立，而應被分離。我們無法避免與罪人的接觸，但我們可以避免被罪人污染。

If a professed Christian is guilty of the sins named here, the church must deal with him. Individual mem[1]bers are not to “company” with him (1 Cor. 5:9—“get mixed up with, associate intimately”). They are not to eat with him, which could refer to private hospitality or more likely the public observance of the Lord’s Supper (see 1 Cor. 11:23–34).                                                        如果自稱是基督徒的人犯了這裡提到的罪行，教會就必須懲罰他。個別成員[1]不可與他「來往」 (哥林多前書 5:9 — 「與…混雜，親密地交往」)。他們不可與祂同吃飯，這可能指私人招待，或更可能指公開遵守主的晚餐（參考哥林多前書 11:23-34）。                                                    

Church discipline is not easy or popular, but it is important. If it is done properly, God can use it to convict and restore an erring believer. Second Corinthians 2:1–11 indicates that this man did repent and was restored to fellowship.                                                                                                      教會紀律並不容易，也不受歡迎，但它很重要。如果做得正確，上帝就能用它來譴責和拯救一個犯錯的信徒。哥林多後書 2:1-11 顯示這個人確實悔改了，並且恢復了團契。

2.  Consider Lost Sinners (1–8)                                                                                                                2. 思考失喪的罪人（1-8）

                                                                                                                                                                    The church at Corinth was rapidly losing its testimony in the city. Not only did the unsaved know about the immorality in the assembly, but they were also aware of the lawsuits involving members of the church. Not only were there sins of the flesh, but also sins of the spirit (2 Cor. 7:1).                哥林多教會正迅速地失去在城裡的聲譽。未得救的人不僅知道集會中的不道德行為，而且還知道涉及教會成員的訴訟。不但有肉體的罪，也有靈的罪（林後7:1）。

The Greeks in general, and the Athenians in particular, were known for their involvement in the courts. The Greek playwright Aristophanes has one of his characters look at a map and ask where Greece is located. When it is pointed out to him, he replies that there must be some mistake—because he cannot see any lawsuits going on! However, the United States is rapidly getting a similar reputation: over two hundred thousand civil suits were filed in the federal courts in one recent twelve-month period. Nearly one million lawyers (their number is increasing) are handling them. In one year, more than twelve million suits were filed in the state courts.                                希臘人，尤其是雅典人，都因積極參與法庭事務而聞名。希臘劇作家阿里斯托芬讓他的一個角色看著地圖並詢問希臘位於何處。當有人向他指出這一點時，他回答說一定是出了什麼問題——因為他看不到任何訴訟正在進行中！然而，美國正迅速獲得類似的聲譽：在最近十二個月內，聯邦法院接受了超過二十萬起民事訴訟。有近一百萬名律師（數量還在增加）正在處理這些案件。一年之內，州法院共受理了超過一千兩百萬起訴訟。

Paul detected three tragedies in this situation.                                                                                      保羅發現這種情況下發生了三起悲劇。                                                                                          

First, the believers were presenting a poor testimony to the lost. Even the unbelieving Jews dealt with their civil cases in their own synagogue courts. To take the problems of Christians and discuss them before the “unjust” and “unbelievers” was to weaken the testimony of the gospel.      首先，信徒們對迷失者所做的見證很差。即使不信教的猶太人也在自己的猶太教堂法庭處理民事案件。把基督徒的問題拿到「不義的人」和「不信的人」面前討論，會削弱福音的見證。

Second, the congregation had failed to live up to its full position in Christ. Since the saints will one day participate in the judgment of the world and even of fallen angels, they ought to be able to settle their differences here on earth. The Corinthians boasted of their great spiritual gifts. Why, then, did they not use them in solving their problems?                                                                        第二，會眾未能充分履行其在基督裡的地位。由於聖徒有一天會參與對世界的審判，甚至對墮落天使的審判，他們應該能夠在地球上解決他們的分歧。哥林多人誇耀他們偉大的精神天賦。那麼，為什麼他們不利用它們來解決他們的問題呢？

Bible students are not agreed on the meaning of Paul’s statement in 1 Corinthians 6:4. Some think he is using a bit of sarcasm: “You are better off asking the weakest member of your church to settle the matter, than to go before the most qualified unsaved judge!” Others take the phrase “who are least esteemed in [or ‘by’] the church” to refer to the pagan judges. Or it may be that Paul is saying that God can use even the least member of the church to discern His will. The result is still the same: It is wrong for Christians to take their civil suits to court.                                          聖經學生對於保羅在《哥林多前書》6:4 所說的話的含義意見不一。有些人認為他有點諷刺：「你最好讓教會中最弱的成員來解決這個問題，而不是去找最有資格的未得救的法官！」其他人則認為「在教會中最不受尊重的人」這句話指的是異教法官。或者保羅的意思是，上帝可以利用教會中最不起眼的成員來分辨祂的旨意。結果仍然是一樣的：基督徒向法庭提起民事訴訟是錯誤的。

Sometimes there are “friendly suits” that are required by law to settle certain issues. That is not what Paul was referring to. It seems that the church members were at each other’s throats, trying to get their way in the courts. I am happy to see that there is a trend in our churches today for Christian lawyers to act as arbitrators in civil cases, and help to settle these matters out of court.有時法律要求進行「友好訴訟」來解決某些問題。這不是保羅所指的。看來教會成員們互相爭鬥，試圖在法庭上達到自己的目的。我很高興地看到，今天在我們的教會中，基督徒律師成為民事案件的仲裁員，並幫助法庭外解決這些問題。

                                                                                                                                                                  There was a third tragedy: the members suing each other had already lost. Even if some of them won their cases, they had incurred a far greater loss in their dis[1]obedience to the Word of God. “Now, therefore, there is utterly a fault among you” (1 Cor. 6:7) can be translated, “It is already a complete defeat for you.” Paul was certainly referring to our Lord’s teaching in Matthew 5:39–42. Better to lose money or posses[1]sions than to lose a brother and lose your testimony as well.          第三次悲劇發生了：成員們互相起訴，但都已經敗訴。即使他們中的一些人贏得了訴訟，但他們因不服從上帝的聖言而遭受的損失也更大。 [1] 「現在你們中間必定有錯」（哥林多前書 6:7）可以翻譯為「這對你們來說已經是徹底的失敗了」。保羅肯定指的是我們主在馬太福音 5:39-42 的教導。失去金錢或財產[1]總比失去兄弟和失去證詞好。

Over the years of my own ministry, I have seen the sad results of churches and church members trying to solve personal problems in court. Nobody really wins—except the devil! The Corinthians who were going to court were disgracing the name of the Lord and the church just as much as the man who was guilty of incest, and they needed to be disciplined.                                                          在我多年的傳道生涯中，我看到教會和教會成員試圖透過法庭解決個人問題而導致的悲慘結果。沒有人真正獲勝——除了魔鬼！那些上法庭的哥林多人就像犯了亂倫罪的人一樣，玷污了主和教會的名聲，他們需要受到懲罰。

I recall a ministerial student who phoned me to tell me he was going to sue his school. Apparently the administration would not allow him to do something he felt was very necessary to his education. I advised him to cool off, talk to his faculty counselor, and get the idea out of his mind. He took my advice and in so doing not only avoided a bad testimony, but grew spiritually through the experience.                                                                                                                                              我記得有一位牧師學生打電話告訴我他要起訴他的學校。顯然，政府不允許他做他認為對他的教育非常必要的事情。我建議他冷靜下來，和他的教職顧問談談，打消這個念頭。他聽了我的建議，這樣做不僅避免了不好的證詞，而且透過這次經歷在精神上得到了成長。

3.  Consider the Lord (6:9–20)                                                                                                                    3. 思想主（6:9-20）

There was a great deal of sexual laxness in the city of Corinth. It was a permissive society with a philosophy similar to that which the world has today: Sex is a normal physical function, so why not use it as you please? Paul pointed out that God created sex when He made the first man and woman, and therefore He has the right to tell us how to use it. The Bible is the “owner’s manual” and it must be obeyed.                                                                                                                              哥林多城的性生活極為鬆懈。那是一個寬容的社會，其哲學與當今世界類似：性是一種正常的生理功能，所以為什麼不隨心所欲地使用它呢？保羅指出，上帝在創造第一個男人和女人時就創造了性，因此祂有權告訴我們如何使用性。聖經是“使用手冊”，必須遵守。

God condemns sexual sins; Paul named some of them in 1 Corinthians 6:9. In that day, idolatry and sensuality went together. “Effeminate” and “abusers” describe the passive and active partners in a homosex[1]ual relationship. (Paul dealt with this and with lesbianism in Rom. 1:26–27.) In 1 Corinthians 6:10, Paul pointed his finger at the members guilty of sins of the spirit, those suing each other because of their covetous attitude.                                                                              上帝譴責性罪；保羅在《哥林多前書》6:9 中提到了其中一些人的名字。在那個時代，偶像崇拜和情慾並存。 「娘娘腔」和「施虐者」分別描述了同性戀[1]關係中被動和主動的一方。 （保羅在羅馬書 1:26-27 中處理了這個問題以及女同性戀問題。）在哥林多前書 6:10 中，保羅指責了那些犯有精神罪孽的成員，他們因貪婪的態度而互相起訴。

But God can also cleanse sexual sins and make sinners into new creatures in Christ. “Ye are washed, but ye are sanctified, but ye are justified” (1 Cor. 6:11). The tenses of these verbs indicate a completed transaction. Now, because of all that God had done for them, they had an obligation to God to use their bodies for His service and His glory.                                                                          但上帝也能洗淨性罪，使罪人成為基督裡的新造的人。 「你們已經洗淨，已經成聖，已經稱義了。」（哥林多前書 6:11）這些動詞的時態表示交易已經完成。現在，由於上帝為他們所做的一切，他們有義務用自己的身體來服事上帝並榮耀上帝。

Consider God the Father (vv. 12–14). He created our bodies, and one day He will resurrect them in glory. (More about the resurrection in 1 Cor. 15.) In view of the fact that our bodies have such a wonderful origin, and an even more wonderful future, how can we use them for such evil purposes?                                                                                                                                                    思考天父（12-14 節）。祂創造了我們的身體，有一天祂會讓我們的身體榮耀復活。 （有關復活的更多信息，請參閱《哥林多前書》第 15 章。）鑑於我們的身體有著如此美好的起源，以及更加美好的未來，我們怎麼能將它們用於如此邪惡的目的呢？

The Corinthians had two arguments to defend their sensuality. First, “All things are lawful unto me” (1 Cor. 6:12). This was a popular phrase in Corinth, based on a false view of Christian freedom. We have not been set free so that we can enter into a new kind of bondage! As Christians, we must ask ourselves, “Will this enslave me? Is this activity really profitable for my spiritual life?”                                                                                                                                            哥林多人提出了兩個論點來捍衛他們淫蕩的行為。第一，「凡事我都可行」（哥林多前書 6:12）。這是在哥林多流行的一句話，基於對基督教自由的錯誤看法。我們還沒有被釋放，所以我們可以進入一種新的束縛！作為基督徒，我們必須捫心自問：“這會奴役我嗎？這項活動真的對我的屬靈生命有益嗎？”

Their second argument was, “Meats for the belly, and the belly for meats” (1 Cor. 6:13). They treated sex as an appetite to be satisfied and not as a gift to be cherished and used carefully. Sensuality is to sex what gluttony is to eating; both are sinful and both bring disastrous consequences. Just because we have certain normal desires, given by God at creation, does not mean that we must give in to them and always satisfy them. Sex outside of marriage is destructive, while sex in marriage can be creative and beautiful.                                                                                                                                                      他們的第二個論點是「食物是為了肚子，肚子是為了食物」（哥林多前書 6:13）。他們把性視為一種需要滿足的慾望，而不是需要珍惜和小心使用的禮物。情慾之於性，猶如暴食之於飲食；兩者都是罪惡的，都會帶來災難性的後果。僅僅因為我們有上帝在創造時賦予的某些正常慾望，並不意味著我們必須屈服於它們並始終滿足它們。婚姻以外的性行為具有破壞性，而婚姻內的性行為則可以富有創造力和美感。

There may be excitement and enjoyment in sexual experience outside of marriage, but there is not enrich[1]ment. Sex outside of marriage is like a man robbing a bank: he gets something, but it is not his and he will one day pay for it. Sex within marriage can be like a person putting money into a bank: there is safety, security, and he will collect dividends. Sex within marriage can build a relationship that brings joys in the future; but sex apart from marriage has a way of weakening future relationships, as every Christian marriage counselor will tell you.                                                                                      婚外性經驗或許能帶來興奮和享受，但卻無法帶來充實感[1]。婚外性行為就像一個人搶劫銀行：他得到了一些東西，但那不是他的，他有一天會為此付出代價。婚姻中的性行為就像一個人把錢存入銀行：既安全又有保障，而且還能收取股息。婚姻中的性生活可以建立一種為未來帶來快樂的關係；但正如每位基督教婚姻顧問都會告訴你的那樣，婚外性行為會削弱未來的關係。

Consider God the Son (vv. 15–18).   The believer’s body is a member of Christ (see 1 Cor. 12:12ff.). How can we be joined to Christ and joined to sin at the same time? Such a thought astounds us. Yet some of the Corinthians saw no harm in visiting the temple prostitutes (there were a thousand of them at the temple of Aphrodite) and committing fornication.                                                                                思考上帝之子（15-18節）。 信徒的身體是基督的一個肢體（參考哥林多前書 12:12 比照研讀）。我們怎麼能同時與基督聯合和與罪聯合呢？這樣的想法令我們震驚。然而，有些哥林多人卻不認為拜訪廟妓（阿芙羅狄蒂廟裡就有上千名妓女）並犯下淫亂之事有什麼害處。                                                                                                                                                                                  Jesus Christ bought us with a price (1 Cor. 6:20), and therefore our bodies belong to Him. We are one spirit with the Lord, and we must yield our bodies to Him as living sacrifices (Rom. 12:1–2). If you begin each day by surrendering your body to Christ, it will make a great deal of difference in what you do with your body during the day.                                                                                                              耶穌基督用重價買了我們（哥林多前書 6:20），因此我們的身體屬於祂。我們與主是一靈，我們必須將我們的身體獻給他，當作活祭（羅馬書 12：1-2）。如果您每天開始時就將自己的身體交給基督，那麼您在一天中對待自己身體的方式將會發生很大的不同。

Paul referred to the creation account (Gen. 2:24) to explain the seriousness of sexual sin. When a man and woman join their bodies, the entire personality is involved. There is a much deeper experience, a “oneness” that brings with it deep and lasting consequences. Paul warned that sexual sin is the most serious sin a person can commit against his body, for it involves the whole person (1 Cor. 6:18). Sex is not just a part of the body. Being “male” and “female” involves the total person. Therefore, sexual experience affects the total personality.                                                                                                        保羅引用了創世記（創 2:24）來解釋性罪的嚴重性。當男人和女人的身體結合在一起時，整個人格都會參與其中。還有一種更深刻的體驗，即“合一”，它會帶來深遠而持久的影響。保羅警告說，性罪是人對自己身體所犯的最嚴重的罪，因為它涉及整個人（哥林多前書 6:18）。性不僅僅是身體的一部分。 「男性」和「女性」涉及整個人。因此，性經驗會影響整個人格。

Paul did not suggest that being joined to a harlot was the equivalent of marriage, for marriage also involves commitment. The man and woman leave the parental home to begin a new home. This helps us to understand why sex within marriage can be an enriching experience of growth, because it is based on commitment. When two people pledge their love and faithfulness to each other, they lay a strong foundation on which to build. Marriage protects sex and enables the couple, committed to each other, to grow in this wonderful experience.                                                                                                                保羅並沒有說與妓女結合等於結婚，因為婚姻也涉及承諾。男人和女人離開父母的家，開始建立新的家庭。這有助於我們理解為什麼婚姻中的性行為可以成為豐富的成長經歷，因為它是基於承諾。當兩個人彼此承諾愛情和忠誠時，他們就奠定了堅實的基礎。婚姻保護性生活，使夫妻雙方彼此忠誠，在這種美好的經驗中成長。

Consider God the Holy Spirit (vv. 19–20). God the Father created our bodies; God the Son redeemed them and made them part of His body; and God the Spirit indwells our bodies and makes them the very temple of God. How can we defile God’s temple by using our bodies for immorality?                            將上帝視為聖靈（19-20節）。天父創造了我們的身體；神的兒子救贖了他們，並使他們成為祂身體的一部分；聖靈居住在我們的身體裡，使我們的身體成為上帝的殿堂。我們要如何用自己的身體做不道德的事來玷汙上帝的聖殿呢？                     

The word your is plural, but the words body and temple are singular (1 Cor. 6:19). It may be that Paul was here describing not only the individual believer, but also the local church. Each local assembly is a “body” of people united to Jesus Christ. The conduct of individual members affects the spiritual life of the entire church.                                                                                                                                      「你的」這個字是複數，但「身體」和「聖殿」這兩個字是單數（哥林多前書 6:19）。保羅在這裡描述的可能不僅是個別信徒，也是地方教會。每個地方集會都是與耶穌基督聯合的「團體」。個別成員的行為影響整個教會的靈修生活。

In both cases, the lesson is clear: “Glorify God in your body!” The Holy Spirit was given for the purpose of glorifying Jesus Christ (John 16:14). The Spirit can use our bodies to glorify Him and to magnify Him (Phil. 1:20–21). Our special relationship to the Holy Spirit brings with it a special responsibility.                                                                                                                                              這兩種情況的教訓都很明確：「在你的身體裡榮耀上帝！」聖靈的賜下是為了榮耀耶穌基督（約翰福音 16:14）。聖靈能利用我們的身體來榮耀祂、頌揚祂（腓立比書 1：20-21）。我們與聖靈的特殊關係帶來了特殊的責任。

So God the Father, God the Son, and God the Holy Spirit are all involved in what we do with our bodies. If we break God’s laws, then we must pay the penalty (Rom. 1:24–27)                                          因此，聖父、聖子和聖靈都參與了我們用身體所做的事情。如果我們違反了上帝的律法，那麼我們就必須付出代價（羅馬書 1：24-27）。

As you review this section, you will see that sexual sins affect the entire personality. They affect the emotions, leading to slavery (1 Cor. 6:12b). It is frightening to see how sensuality can get ahold of a person and defile his entire life, enslaving him to habits that destroy. It also affects a person physically (1 Cor. 6:18). The fornicator and adulterer, as well as the homosexual, may forget their sins, but their sins will not forget them. In my pastoral counseling, I have had to help married couples whose relationship was falling apart because of the consequences of premarital sex, as well as extramarital sex. The harvest of sowing to the flesh is sometimes delayed, but it is certain (Gal. 6:7–8). How sad it is to live with the consequences of forgiven sin.                                                                                                  當你回顧本節時，你會發現性罪會影響整個人格。它們影響情緒，導致奴役（哥林多前書 6:12b）。看到情慾如何控制一個人，玷污他的整個生活，使他成為毀滅性習慣的奴隸，這是令人恐懼的。它也會對人的身體產生影響（哥林多前書 6:18）。淫亂的人、通姦的人以及同性戀者可能會忘記他們的罪孽，但他們的罪孽不會忘記他們。在我的牧師諮詢中，我必須幫助那些因婚前性行為以及婚外性行為的後果而關係破裂的已婚夫婦。順著情慾撒種的收穫有時會延遲，但它是肯定的（加拉太書 6：7-8）。承受被寬恕的罪孽的後果是多麼悲慘啊。

Having said all this, we must also realize that there are eternal consequences for people who practice sexual sins. In 1 Corinthians 6:9–10, Paul twice stated that people who practice such sins will not inherit God’s kingdom. A Christian may fall into these sins and be forgiven, as was David; but no Christian would practice such sins (1 John 3:1–10).                                                                  儘管如此，我們也必須認識到，犯下性罪的人將承受永恆的後果。在哥林多前書 6:9-10 中，保羅兩次指出，犯這種罪的人將不能繼承上帝的國。基督徒可能會犯下這些罪孽，但會得到寬恕，就像大衛一樣；但沒有基督徒會犯這樣的罪（約翰一書 3：1-10）。

Finally, in all fairness, we must note that there are other sins besides sexual sins. For some reason, the church has often majored on condemning the sins of the prodigal son and has forgotten the sins of the elder brother (see Luke 15:11–32). There are sins of the spirit as well as sins of the flesh—Paul names some of them in 1 Corinthians 6:10. Covetousness can send a man to hell just as easily as can adultery.                                                                                                                                  最後，平心而論，我們必須注意到，除了性罪之外還有其他罪。出於某種原因，教會常常專注於譴責浪子的罪，而忘記了哥哥的罪（參考路加福音15:11-32）。有靈性的罪孽，也有肉體的罪孽－保羅在《哥林多前書》6:10 中列舉了其中一些。貪婪和通姦一樣，可以輕易地將人送入地獄。

We must remember that the grace of God can change the sinner’s life. “And such were some of you” (1 Cor. 6:11 emphasis mine). It is wonderful how faith in Christ makes a sinner into a “new creation” (2 Cor. 5:17, 21). And it is important that we live like those who are a part of God’s new creation. We are not our own. We belong to the Father who made us, the Son who redeemed us, and the Spirit who indwells us. We also belong to the people of God, the church, and our sins can weaken the testimony and infect the fellowship.                                                                                    我們必須記住，上帝的恩典可以改變罪人的生活。 「你們中間也有人從前是這樣」（哥林多前書 6:11 強調是我所加）。奇妙的是，對基督的信仰使一個罪人成為「新造的人」（哥林多後書 5:17, 21）。重要的是，我們要像上帝新創造的一部分一樣生活。我們不屬於我們自己。我們屬於創造我們的聖父、救贖我們的聖子和居住在我們心中的聖靈。我們也屬於上帝的子民，教會，我們的罪孽會削弱見證並感染團契。

“Be ye holy, for I am holy” (1 Peter 1:16).                                                                                           「你們要聖潔，因為我是聖潔的」（彼得前書 1：16）。