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

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：「我們懇請上帝的子民慷慨奉獻。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.                                                                                                                                                   保羅的行為前後矛盾嗎？當然不是。他只是根據不同的群體調整了講道方式。當你閱讀《使徒行傳》中他的講道時，你會發現這個巧妙的調整。當他向猶太人傳道時，他從舊約的先祖講起；而當他向外邦人傳道時，他則從創造萬物的上帝講起。保羅並沒有一套適用於所有場合的「固定講道」。                                                                                                              

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.                         值得注意的是，我們的主也採取了同樣的做法。他對出身高貴的猶太人尼哥底母講的是屬靈的重生（約翰福音3章）；而他對撒瑪利亞婦人講的是活水（約翰福音4章）。耶穌靈活變通，保羅也效法了他。耶穌和保羅都沒有一套僵化的「福音公式」來處理所有情況。

It takes tact to have contact. When the people I witness 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.                               與人接觸需要技巧。當我聽到人們講述他們接受堅信禮的經驗時，我會告訴他們我也接受過堅信禮。我會表達我對教導我、為我禱告的牧師的感激之情。然後我告訴他們：「我受堅信禮一年後，親自遇見了耶穌基督，重生了。」一個好的見證人努力搭建橋樑，而不是築起高牆。

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.                         在不成熟的人看來，保羅的生活方式可能顯得前後矛盾。但實際上，他始終如一，因為他最重要的目標是引領人們歸向耶穌基督。然而，一成不變也可能演變成一種律法主義，一個人可能會被人為的規條和標準束縛，以至於失去了服事的自由。他就像年輕的大衛試圖穿上掃羅的盔甲去作戰。

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.                       保羅有權吃任何他喜歡的東西，但他放棄了這項權利，為的是贏得猶太人。保羅敬畏律法（參考羅馬書7:12），但他為了接觸失喪的外邦人，而將律法放在一邊。他甚至與那些律法主義的軟弱基督徒認同，以便幫助他們成長。這不是妥協，而是完全順服於愛的更高律法。保羅效法救主的榜樣，謙卑自己，成為眾人的僕人。

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.               為了他自己的緣故（24-27節）。保羅喜歡用體育的比喻，並經常在他的書信中使用。哥林多人對希臘奧林匹克運動會以及他們當地的地峽運動會都很熟悉。保羅深知這一點，所以他使用了一個與他們的經驗非常貼近的比喻。

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.                                                                                                                   運動員要贏得獎品，就必須自律。自律意味著為了追求卓越而放棄其他更好的選擇。運動員必須注意飲食和時間。當人們給他高熱量的甜點或邀請他參加深夜聚會時，他必須微笑並說“不，謝謝”。食物和娛樂本身並沒有錯，但如果它們妨礙你實現最高目標，那麼它們就是阻礙而不是幫助。

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.                                      基督徒參加比賽不是為了進入天堂。他參加比賽是因為他因信耶穌基督而得救。只有希臘公民才能參加比賽，他們必須在訓練和比賽中都遵守規則。任何被發現違反訓練規則的參賽者都會被自動取消資格。

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.  為了放棄自己的權利，獲得拯救失喪靈魂的喜樂，保羅必須約束自己。這正是本章的重點：權柄（權利）必須與自律相平衡。如果我們想要服事主，贏得祂的獎賞和認可，就必須付出代價。

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.                                   「棄絕者」（林前 9:27）一詞，對熟悉希臘競技的人來說並不陌生。它的意思是「不被認可的，被取消資格的」。在希臘競技中，會有一位報喜者宣布比賽規則、參賽者的名字以及獲勝者的姓名和所在城市。他還會宣布任何被取消資格的參賽者的名字。

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.                                                                                                                                         保羅把自己看作既是「報喜者」又是「賽跑者」。他擔心自己會因為忙於幫助他人而忽略了自己，最後被取消資格。再次強調，這並非關乎個人得救的問題。 （那位被取消資格的希臘運動員並沒有失去公民身份，只是失去了贏得獎品的機會。）重點在於獎賞，而保羅不想失去他的獎賞。

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.                                                 在希臘的比賽中，只有一位選手能贏得橄欖枝花冠，但每個信徒在基督的審判台前都能贏得一頂永不朽壞的冠冕。這冠冕賜給那些為了服事基督、拯救失喪靈魂而約束自己的人。他們克制自己的身體，並始終專注於最終的目標。                                   

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.           近年來，福音派基督徒重新認識到個人自律的重要性，以及自律的身體與充滿聖靈的生命之間的關係。當然，我們必須避免走極端。一方面，宗教苦行主義是不健康的，在屬靈上毫無益處（西2:18-23）。但另一方面，規律的飲食、運動和休息，以及在聖靈引導下平衡的生活，也同樣重要。我們沾沾自喜地認為自己不抽煙不喝酒，但我們的暴飲暴食和超重問題又該如何解釋呢？許多基督徒無法合理安排時間，因而擁有持續的靈修生活或聖經學習計畫。

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.    保羅一生只有一個偉大的目標：榮耀主，贏得失喪的靈魂，造就聖徒。為了達成這個目標，他甘願付出任何代價。他甚至願意放棄自己的個人權利！他捨棄眼前的利益換取永恆的獎賞，捨棄眼前的享樂換取永恆的喜樂。