We shall begin the study of First Corinthians of the New
Testament.
Theme: All is Grace
Bear in mind that Paul was compelled to write a letter full of rebukes to a church he had planted in a city that was known as one of the greatest Roman cities in Greece. It was cultured, prosperous and immoral and many of her people had become Christians. They brought with them their pagan lifestyles that had made the church almost indistinguishable from the world in many ways.
(1) Read Paul's greeting found in vv.1-3 and describe your impressions concerning the following:
a. Who Paul is
b. Who the Corinthians believers are
c. The greetings of grace and peace
(2) Although within the epistle we find rebukes concerning their prideful knowledge, why then would Paul give thanks for “all your speaking and in all your knowledge” (1:5)? In what ways can these gifts (of grace) be a cause for thanksgiving?
(3) What might the difference be when believers of a church, like
(4) Do you live eagerly waiting for our Lord Jesus Christ to be revealed? What impact does such an attitude (or a lack thereof) have on the following areas of your life right now?
a. In your inner life
b. Your family life
c. Your work life
d. Your church life
(5) What does Paul remind us of concerning our calling in v.9?
(6) What have you done with this calling?
(7) What has God promised concerning this calling?
(8) What is the main message for you today?
本週我們開始研讀新約哥林多前書。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
全是恩典
請留意，保羅是迫於無奈而要寫信責備這處於當時羅馬帝國最大、又繁榮、又充滿文化和不道德的城市之一。不少信徒仍帶著世俗的心態走進教會，以致教會與世界沒有多大的分別。
(1) 請按以上背景，思想保羅在第1-3節的開場白，特別思想：
a. 他怎樣稱呼自己？
b. 他怎樣稱呼哥林多的信徒？
c. 他怎樣問候他們？
(2) 在這書信內，不難找到保羅對他們崇尚知識的責備。為何他卻在此為他們的「口才知識」全備而感謝神？在什麼情況下，這些恩惠是值得感恩的？
(3) 像哥林多這樣「口才知識」全備的教會，有與沒有等候主顯現的心，會帶來什麼分別？
(4) 你今天是否有等候主顯現的心？有與沒有會怎樣影響：
a. 你的內裡生命？
b. 你的家庭生活？
c. 你對工作或事業的態度？
d. 你的教會生活？
(5) 保羅在第9節對我們的呼召有什麼提醒？
(6) 你對這呼召作了什麼回應？
(7) 神的信實與這呼召有何干？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“To the church of God in Corinth, those sanctified in Christ Jesus and called to be holy…” (1 Co. 1:2)
Those who are familiar with the book of 1 Corinthians will know that the church in Corinth was a worldly, immoral and divided church—hardly one that deserved the praise of the Apostle Paul. In fact, it was a church that obviously caused much grief to him. Yet, in the opening chapter, Paul was able to begin this letter to the church with thanksgiving and even praise. In fact, he opened with addressing them as saints—those sanctified in Christ Jesus (1 Co. 1:2), and I do not believe that the Apostle Paul was being less than truthful with his statement. Indeed, all who have believed in Christ Jesus as their Lord and Savior are saints—already sanctified in Christ Jesus.
This serves to remind us of two basic truths as believers in Christ Jesus:
(1) No matter how we differ in our opinion in things other than the basic gospel truths, we are one in Christ. We are all saints and we should treat each other as such. It will be wrong to fight, to bicker and to disagree within the family of God as if our “opponents” do not belong to Christ. Often, I hear Christians attempt character assassination during their fights saying, “I doubt if they (their opponents) are Christians.” Paul could have said the same about the Corinthian Christians; instead he affirmed them as saints in Christ Jesus.
(2) That does not mean that we can excuse ourselves from living a life of holiness, since we have been sanctified, we have been “called to be holy” (1:2). It is indeed a tremendous blessing to see the Evangelical community’s re-emphasis on grace in recent decades as evidenced by the popularity of the writings of people like Philip Yancey. Pulpit messages, too, these days, are marked by grace, acceptance and second-chance. This is certainly biblical and exemplified by the life of our Lord Jesus Christ. But such emphasis cannot be one-sided, as this letter to the church of Corinth demonstrates. The need to live out a life distinct from the world, a life free of idolatry, sexual immorality, grumbling and division is a constant theme in this epistle. If we take the imminent return of our Lord Jesus Christ seriously, there should be a renewed urgency to emphasize a life of holiness in the pulpit and in our writings as well. We all have to give an account of our lives before the Lord—both preachers and listeners alike.
「寫信給在哥林多神的教會，就是在基督耶穌裡成聖，蒙召作聖徒的…」 (林前1:2)
熟悉哥林多前書的讀者都會知道這是一個仍然有人拜偶像、犯姦淫、屬世、滿有紛爭的教會；是一個不值得保羅稱讚的教會，甚至是一個叫保羅哀傷的教會。但保羅卻在這書信的開始，對這教會說出感恩，甚至讚美的話。他更在問候語中稱他們為聖徒，就是在基督耶穌裡成聖的(林前1:2) 。我相信保羅不是在說客套話，乃是說實話。是的，凡相信、接受耶穌作他們為救主和主的，都是聖徒—就是在基督耶穌裡成聖的。
這叫我們認定在主裡作聖徒的兩個基本真理：
(1) 不論我們在基本真理外有什麼不同的看法，我們都是在基督為一體，我們都是聖徒，我們也應這裡彼此看待。我們不應在神的家彼此爭鬪，批評，甚至以不與我們相合的為不屬基督的。我常在信徒的分爭中聽到有話說：「我懷疑他（指敵對者）是否基督徒！」保羅也可以這樣論到哥林多的信徒，但他卻堅稱他們為基督裡的聖徒。
(2) 這並不是說我們因此不用過聖潔的生活，因為我們的身份既是聖徒就更要如此。近幾十年在福音派的教會中，喜見對恩典真理的著重；不論在講壇或書籍的出版中可以看到這趨勢。這是合聖經的教訓，也是耶穌基督生命的榜樣。但這樣的著重不可偏重一面的。這正是保羅在哥林多前書所表達的真理。我們需要過一個與世人有別的生命：一個脫離偶像、情慾敗壞、埋怨和分爭的生命。這正是這書信重複提到的信息。如果我們是認真的等候、盼望主耶穌基督的日子，我們就更應在講台上，和自己的生活上著重生命的聖潔，以至在主顯現的時候，我們可以無可責備（1:8）。
Theme: Prideful divisions
(1) Paul clarifies that Christ did not send him to baptize, but to preach the gospel. With these words, how would you understand the true importance of baptism?
(2) We love to say that we do not need to agree with one another in mind and thought. But Paul does insist that this be the case in v.10:
a. In what way(s) do we need to be “perfectly united in mind and thought”?
b. In what way(s) may we not need to be so?
c. What is the ultimate way to express our perfect unity?
(3) What was the issue that caused the Corinthian believers not to be of perfect unity in mind and in thought?
(4) What was the real issue or basis of their division?
(5) Paul appeared to chastise even those who said, “I follow Christ.” Why?
(6) In response to their division, Paul pointed out that he preached “the gospel—not with words of human wisdom, lest the cross of Christ be emptied of its power”.
a. Why would the cross be emptied of its power?
b. How does this statement serve as a rebuke to their division?
(7) How important is this rebuke to you and the church today?
(8) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
分黨分派
(1) 保羅在此澄清基督原不是差遣他為施洗，乃是為傳福音。這樣的澄清，可叫我們怎樣更正確的看施洗的重要意義？
(2) 我們常說我們不必事事一致，但保羅卻要求我們「說一樣的話」，是什麼意思？
a. 在什麼情況下，我們需要「一心一意」？
b. 在什麼情況下，我們不一定需要「一心一意」？
c. 至終，我們是要怎樣表明我們的「一心一意」？
(3) 按這段經文所顯示，是什麼原因引至他們不能「一心一意」？
(4) 他們分黨派的真正原因是什麼？
(5) 為何保羅連那些說是屬基督的也責備呢？
(6) 在責備他們的分爭時，保羅指出他傳福音，並不用智慧的言語，「免得基督的十字架落了空」。
a. 這是什麼意思？
b. 這話如何適當地責備他們分黨派之爭？
(7) 這個責備，對你自己和今日的教會有多重要？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“I appeal to you brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you in that you may be perfectly untied in mind and thought.” (1 Co. 1:10)
I once read a cartoon in a Christian magazine which depicts a machine that can mould everyone who enters into it to come out looking exactly alike in looks and in every other way. The intent of the cartoon is to mock the misguided notion in some Christian circles that unity equals uniformity.
It is true that unity does not mean uniformity. We cannot manipulate our congregation into having no other opinions than the ones dictated by the leadership. This is not unity; it is mind control. Some political systems were quite successful in this respect, but even their successes were short-lived.
What the Apostle Paul admonishes the church in Corinth on is not so much having differing opinions and ideas, but having different attitudes. He elaborates on this point in Philippians 2:5, “Your attitude should be the same as that of Christ Jesus.” Mind and thought, in this case, refer to attitude, not idea and opinion.
This is further evidenced by how the Apostle Paul applies this principle to the Corinthians. He points out that the issue of their division lies in their prideful association with whom they follow as their spiritual teacher or mentor. This is, of course, a matter of attitude.
At the core of divisions is always pride: Pride in thinking that we, our positions, our methodologies, our spirituality, or our teachings are necessarily better, more correct, or more pleasing to the Lord. I have found that it is very hard for us to detect such holier-than-thou attitude. It often takes years, if not decades, for us to come to realize our folly in this respect. It appears that even with the authority of the Apostle Paul, not everyone in the church in Corinth would recognize their erring way. This presumably prompted Paul to write a second letter in an effort to defend his apostleship. Yes, we can be very slow learners.
「弟兄們，我藉我們主耶穌基督的名勸你們都說一樣的話。你們中間也不可分黨，只要一心一意，彼此相合。 」 （林前1:10）
我在一個基督教的期刋中曾看到一幅漫畫，內中有一個機器，能使所有由一邊進去的不同人等， 從另一邊出去時，成為外表完全相似的人，好像複製品一樣。這個漫畫當然是諷刺我們對教會合一的誤解，以為合一就是在每一件事上、每一個意見和思想上，像機器一樣，可以複製成為完全一樣。
對，合一不是像機械人一樣的同聲同氣—這是思想的控制，也是一少部份的教會領袖欲施行的家長制度，這並非保羅在此的教導。
保羅不是要求哥林多教會的弟兄姊妹，不能有不同的意見和主意，乃是要求有合一的態度。正如他在2:16所言，指出他們有一樣是共有的，就是「基督的心」。這也正是他在腓立比書2:5所詳述的：「你們當以基督耶穌的心為心」。故此，「一心一意」，在此是指心態，而不是意見。因此，保羅就在這裡責備哥林多信徒的分黨分派是出於驕傲的心，以依附、跟隨某些屬靈領袖而自豪。這是心態的錯誤！
是的，教會中的分爭往往是出自驕傲的心態，以為自己的意見、立場、方法、靈性或是教導比別人屬靈、比別人正確、比別人更討主的喜悅。在分爭的當時，我們是很難醒覺到自己心態的錯誤。往往是要經過多年以後，才開始看到自己的錯誤。可惜，就是因這原故，基督的身體卻因我們受損。就是哥林多這教會，似乎連保羅這帶著使徒權威的勸導也不大聽從，有煩保羅再寫後書，不但相勸，更要為他自己使徒的位份和權威辯護。
我們就是如此頑固！
Theme: The Message of the Cross—the Power of God
The Corinthian Christians thought highly of themselves because of their philosophic heritage, and they tended to inject such a cultural heritage into their life in Christ. The Apostle Paul, who was very educated as well, tried hard to take away anything that the Corinthians might bring into the church which would alter the very essence of the gospel.
(1) What is the essential message of the cross? Why is it foolishness to those who do not believe?
(2) Why is it the power of God to those who believe? Is it the power of God to you? Why?
(3) How did God destroy the wisdom of the wise and the intelligent?
a. Why did Paul ask where “is” their wise man, the scholar or the philosopher of their age?
b. Who were those whom they revered and esteemed most in Greek philosophy?
c. When Paul asked this question, where were they?
d. By comparison with them, what was and is Jesus Christ?
e. “Has not God made foolish the wisdom of the world?” (v. 20) What is your answer?
(9) Why did the preaching of "Christ crucified" have the following results?
a. The message was a stumbling block to the Jews, who demanded miracles.
b. The message was foolishness to the Gentiles (the Greek in particular), who looked for wisdom.
(10) What then might the message be that they would welcome?
(11) Paul preached the message of salvation through Christ’s crucifixion. In what way is God’s “foolishness” wiser than man’s wisdom, and God’s “weakness” stronger that man’s strength?
(12) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
福音本是神的大能
哥林多的信徒因著他們哲學文化的傳統而高看自己，這種驕傲的文化亦深入了他們的信仰生命中。使徒保羅，身為飽學之士，致力除掉他們這些與福音相違的文化。
(1) 福音主要的信息是什麼？為何對不信者是「愚拙」的？
(2) 但對信者，為何是「神的大能」？對你而言，福音是否是如此？為什麼？
(3) 神是怎樣「滅絕」和「廢棄」人的智慧與聰明？
a. 為何保羅問智慧人、文士和辯士(現在)在那裡？
b. 當時，他們所最敬重的哲士是誰？
c. 保羅問這問題時，他們當時在那裡？
d. 而耶穌呢？祂在那裡？
e. 既是這樣，「神豈不是叫這世上的智慧變成愚拙嗎？」你說對嗎？
(4) 為何傳釘十字架的基督是求神蹟的猶太人的絆腳石，是求智慧的希臘人的愚拙？
(5) 他們(猶太人和希臘人)所能接受的是一個怎樣的福音呢？
(6) 基督的十字架怎樣顯出「神的愚拙總比人智慧。神的軟弱總比人強壯」？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“For the message of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God.” (1 Co. 1:18)
As much as the Apostle Paul describes the gospel as foolishness to the world, it does not mean that the message of the cross is in itself foolishness. On the contrary, it is the wisdom of God who imparts wisdom to the world in the first place. It is when the world refuses to believe in its creator, when it will not submit its finite wisdom before the infinitely wise God, and when it seeks to create its own path of salvation that they become foolish to the point that they fail to appreciate God’s wisdom.
But to the “mature”, the gospel is “a message of wisdom”. (1 Co. 2:6)
What Paul means is that those who have the mind of Christ (2:16) will appreciate the wisdom of God; in fact, they are the wisest in that they can discern the things of God, while the world cannot understand them nor the things of God.
Paul is speaking to the Christians in Corinth who should already have the mind of Christ. Yet, their continuation in elevating human wisdom above that of God has prevented them from being mature in discerning the things of God.
Human wisdom in itself is gift of God. However, any time we elevate God-given human wisdom above the revealed truth of God in the Bible, we remain fools. Anytime we humbly submit this marvelous gift of human wisdom before the Word of God, we are wise and mature.
「因為十字架的道理，在那滅亡的人為愚拙；在我們得救的人，卻為神的大能。」 (林前1:18)
雖然使徒保羅説世人是以福音為愚拙的，這並不是說這十字架的道理就是愚拙的。相反地，神就是那位賜智慧給世人的。只是當世人拒絕相信他們的創造主，不願在這位全智的主宰面前承認自己的智慧有限，更自行尋找另外救恩的途徑時，他們便變成愚妄，不能明白神的智慧。
但對那些完全的人（或譯作成熟的人），這福音便是智慧之言（林前2:6）。保羅的意思是說，那些有「基督的心」的(2:16)是成熟的人，他們是能明白神智慧的人。其實，他們才是真智慧人，能看透神的事情，但世人卻不能看透他們及神的事情。
保羅是對哥林多的信徒說這番話，這些信徒本該已有基督的心，但因著他們繼續高抬人的智慧在神之上，這就阻礙他們在基督裡的成長，使他們不能明白神的事情。其實，人類的智慧是神所賜的，但什麼時候我們高抬神所賜給人類的智慧，過於神在聖經中的啓示，什麼時候我們便變成愚拙；什麼時候我們謙卑的把神賜給人類的智慧放在神的話語之下，我們就成為真有智慧的人。
Theme: Who we were
(1) The Corinthian Christians liked to think of themselves as learned and so they took pride in whom they followed (1:12). But in essence, who were they before they became Christians?
(2) Who were you before your conversion? Were you, in the eyes of the world, foolish,
weak or lowly? If you were, what then
was the reason given here for God choosing
you?
(3) Examine yourself: If you were to share your testimony with other people, how would you describe yourself before conversion?
(4) What is meant by Christ being “our righteousness, holiness and redemption”?
(5) Have you ever boasted in your right actions, your ethical values or your faith? Should you?
(6) What if Paul had come to preach the gospel with eloquence (i.e. with great rhetorical skill) and superior wisdom (high philosophy), mixing them with the message of Christ crucified?
a. What would he have done to the gospel message?
b. If the Corinthians came to Christ as a result, what might be the danger?
(7) Dr. James Houston likes to say, “How can I make a career out of the crucified Christ” to warn all would-be ministers and theologians. What do you think of his words and how can you apply it to yourself?
(8) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
我們昔日是誰？
(1) 哥林多教會的信徒，崇尚學識，愛以誰是他們的師傅為榮(見1:12) 。保羅卻指出他們的出身是怎樣的呢？
(2) 你的出身又如何？你在世人的角度來看是「愚拙」、「軟弱」、「卑賤」嗎？如果是，按保羅所言，為什麼神揀選你呢？
(3) 請用一點時間自省，當你作見證時，你愛怎樣分享你信主前的出身呢？
(4) 耶穌成為我們的「智慧、公義、聖潔、救贖」是什麼意思？
(5) 你曾有為自己作得對、為自己的清高，甚或為自己的信仰而誇口嗎？
(6) 如果保羅到他們中間，是以智慧和委婉的言語去傳福音要道
a. 他的福音會變成什麼的福音？
b. 聽了這樣的福音而信，會有什麼危險？
(7) Dr. James Houston常對準傳道、準神學家說：「我們豈敢利用釘十架的主來創造自己的事業！」你對這句話有何感想？你可以怎樣用在自己身上？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“I came to you in weakness and fear and with much trembling.” (1 Co. 2:3)
When Paul reminded the Christians in Corinth that not many of them were wise, influential or of noble birth, I can identify with what he said. Like most Chinese parents of a former generation, my parents were not shy in expressing their favoritism based mostly on academic achievements. Since I was not able to attend a more prestigious school, I was thought to have no future and was quite looked down upon, even by neighbors. I still remember that when I was eventually accepted by a local college, one of the neighbors asked what I would be studying. When I replied, “Accounting”, the father of quite a few children in the neighborhood said, “You mean bookkeeping?”.
But in my college years, I came to know clearly my salvation in the Lord and God has restored my self-image and self-worth. I have come to believe that I am extremely precious in God’s sight—precious enough for Him to give His Son to me on the cross. With this also came the restoration of my confidence in life. My life since my conversion has been marked by undeserved grace—in family, career and ministry, culminating in His call into full-time gospel ministry after 21 years in the secular arena.
I still remember the first time I stood behind the pulpit of a magnificent church sanctuary which dated back to more than 100 years and in front of almost 1,000 people. The sense of unworthiness, the feeling of awe and the earnestness in trusting the Lord in delivering my message caused my knees to quake. Then, after twenty something years as a minister of the gospel, that sense of unworthiness, of awe and of the need of desperate trust subsided. Yes, I still recognized my unworthiness, my sinfulness before the holy God and my inadequacies; yet somehow the accumulation of experience and knowledge became the source of my confidence. How much I need to reclaim that sense of fear and trembling before the Lord. I’d rather preach with quaking knees than with a confident poise.
「我在你們那裡，又軟弱又懼怕，又甚戰兢。」 (林前2:3)
保羅提醒哥林多教會的信徒，叫他們知道在蒙召之時，「按著肉體有智慧的不多，有能力的不多，有尊貴的也不多。」(1:26) 這句話在我裡面產生了共鳴。
我的父母，就像很多中國傳統家庭的父母一樣，以子女的學業成績來影響他們對子女的愛惡。正因我作為一家最少的成員，沒有像兄姊一樣考進較有名的學校，在家中，甚至在鄰居中受到白眼。有一次，正當我考進大專商業學院就讀會計時，鄰居的長者就質疑的問：「你是讀簿記而已吧！」
但是在中學結業的一段時間，有機會清楚的信主得永生後，神醫治了我的自卑，叫我知道我是非常有價值的，甚至寶貴到一個地步，叫神願意犧牲祂的兒子為我死在十字架上。也因此，我做人就滿有信心，在家庭、事業和教會的事奉上，看到神的賜福、使用，甚至竟在從事會計二十一年後，蒙召作全時間的傳道人。
我還記得那一次，在一個有百多年歷史，擁有差不多一千會眾的教會，第一次站在那講台的後面時，雙膝在戰抖的經歷。這個不足、懼怕的感覺，叫我單單的倚靠神，不敢倚靠自己。但隨著年日的過去，聖經神學知識的增加，經驗的累積，這個不足、懼怕的感覺也隨著消逝。不是我失去了不配的認知，而是知識和經驗在不知不覺中成為了我信心的倚靠。我何等需要重拾這「又軟弱又懼怕，又甚戰兢」的心，好叫我單靠聖靈來事奉祂。
Theme: No Human Wisdom, Please!
(1) Two kinds of wisdom are being compared by Paul. What are they?
(2) What proof is there that the rulers of this age do not understand “God’s secret wisdom”?
(3) What is the only way that “God’s secret wisdom” can be known and understood?
(4) Why does Paul describe our Lord of glory as what God has prepared for those who love Him? Why does he describe this gift of Christ as, “No eye has seen, no ear has heard and no mind has conceived”? What kind of indictment is it to human wisdom?
(5) What advantages, therefore, do we have over the world when it comes to understanding the things and wisdom of God?
(6) How then should we respond if we are mocked that only the weak and simple of mind believe in God?
(7) What does v. 15 mean and what doesn’t it mean?
(8) How then can we maintain having “the mind of Christ” (v.16)?
(9) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
請勿隨世俗的智慧
(1) 保羅在此把那兩種智慧作此較？
(2) 保羅說：「世上有權位的人沒有一個知道」神奧秘的智慧。有何證據？
(3) 能明白神奧秘的智慧的惟一方法是什麼？
(4) 為何保羅形容那位「榮耀的主」是神為愛祂的人所豫備的呢？為何神稱這豫備的，是眼未曾見、耳未曾聽、心也未曾想到的呢？為何這成為對世俗智慧的反駁？
(5) 在明白神的智慧和祂的事情上，我們如何比世人勝一籌？
(6) 既是這樣，當世人說信神是懦者和不學之仕才需要時，我們當如何回應？
(7) 第15節正確的解釋應是什麼？
(8) 我們怎樣才常有「基督的心」？
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“We do, however, speak a message of wisdom among the mature, but not the wisdom of this age.” (1 Co. 2:6)
As much as the Apostle Paul describes the message of the cross as foolishness to the world, it does not mean that the gospel message is one of foolishness. Paul maintains that “we do…speak a message of wisdom among the mature” (2:6). What he means is, only the mature—the ones who understand the mind of Christ—can appreciate how wise the message of God is. This is why the Apostle Paul took the message of the cross to the Areopagus and debated with the philosophers in Athens.
No, the Apostle Paul knew that no amount of human reasoning can convict a person of his need to repent and believe in Christ crucified; it is totally the work of the Holy Spirit. However, the explaining or even arguing for God’s wisdom and power through the cross is necessary so that when convicted, people will surrender not only their lives, but their pride and reliance on human wisdom as their basis of salvation.
I think we need to have a proper perspective about conversion. Conviction of the heart, without the conversion of the mind is pure superstition. However, if there is only the conversion of the mind without the conviction of the heart (of sin and to repentance), there is no salvation.
「然而，在完全的人中，我們也講智慧。但不是這世上的智慧，也不是這世上有權有位、將要敗亡之人的智慧。」 (林前2:6)
雖然使徒保羅說世人以十字架的道理為愚拙的，這並非是說福音就是愚拙的。其實保羅更指出，「在完全的人中(或譯成熟的人)，我們也講智慧」(2:6) 。意思是說，惟有那成熟的—那有基督的心的(2:16)— 才曉得這十字架的道理是神的智慧。故此，保羅拿著這十字架智慧的信息到亞略巴古，與希臘的哲士在雅典辯論。
這不是說，保羅不曉得純理性的辯證，不能叫人悔改歸信耶穌，真正的歸信是完完全全聖靈的工作。但是，我們同樣是需要為神的智慧和大能作辯證，以至當人被聖靈「為罪、為義、為審判、自己責備自己」而悔改信主時(約16:8) ，他們不但心靈敞開，更願意放棄以人的智慧為得救的基礎和根源。
我相信，我們需要對真正的悔改歸信有正確的觀念：如果人只有心靈的悔改，而沒有理性的認同，這是很容易流於迷信；但是如果單有理性的認同，而沒有心靈的知罪悔改，這人仍離救恩甚遠！
Theme: Carnal Christians
(1) What should be the mark(s) of a born-again Christian?
(2) What are the marks of a baby?
(3) What are the marks of a spiritual baby?
(4) What the marks of an adult?
(5) What are the marks of a mature spiritual Christian?
(6) Paul said that the Corinthian believers were still given milk, not solid food. What might milk be in this sense? (You may want to refer to Heb. 5:11 – 6:2.)
(7) What then are you being fed today?
(8) What are the signs, according to Paul, that they are still not ready for solid food?
(9) Apart from jealousy and quarrels, what else might be signs that we are still “worldly…acting like mere men” (v. 3)?
(10) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
屬肉體的信徒？
(1) 一個已重生得救的信徒應有什麼最基本的表現？
(2) 一個新生的嬰孩又應有什麼標誌？
(3) 一個新生的屬靈嬰孩又應有什麼標誌？
(4) 一個成年人應有什麼標誌？
(5) 一個靈裡成長的人應有什麼標誌？
(6) 保羅指出哥林多的信徒仍需用奶來餵。「奶」是指什麼？(可參來5:11-6:2)
(7) 今天你是在吃奶，還是吃乾糧/飯？
(8) 保羅指出他們仍未能吃飯的原因是什麼？
(9) 除了「嫉妒分爭」外，還有什麼是我們仍「屬肉體，照世人的樣子行」的例子？
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Brothers, I could not address you as spiritual, but as worldly…mere infants in Christ.” (1 Co. 3:1)
When we think of maturity in Christ, we normally think of the ability to understand the deeper things of God, and we associate such maturity with our appetite in the studying of God’s Word, and in our ability to appreciate longer and more profound sermons.
The more right-minded measure of maturity shifts more to discernible patterns of life which might include the concern for and evangelism of the lost, especially in terms of overseas missions. It also is seen in their zeal for sacrificial service including teaching Sunday School, sacrificial tithing, and other services in the community.
Traditionally, it appears that one’s prayer-life is a very good measure of one’s maturity in Christ. And so, we associate former saints like E. M. Bounds and Merton as spiritual giants.
However, in his admonition to the believers “in Christ” in the church in Corinth (1 Co. 3:1) Paul measures their maturity (or rather their immaturity) in Christ by their jealousy and quarrels (3:1-3). Paul describes this church in Corinth as “enriched in every way” (1:5). Presumably, they lack no gifts, no zeal in outreach, nor appetite for the Word. Paul does not have to teach them to pray. They have everything except love! Not knowing how to love or practice loving one another is, to Paul, a sure sign of immaturity in Christ.
If such is the measure of maturity in Christ (and it certainly is) then, the church of Jesus Christ today is full of immature believers who are not ready for solid food. No wonder, the church is so weak and ineffective to impact the world with the gospel of Jesus Christ!
「 弟兄們，我從前對你們說話，不能把你們當作屬靈的，只得把你們當作屬肉體，在基督裡為嬰孩的。」(林前3:1)
當我們想到在基督裏的成長時，我們或許很自然的想到能明白神較深真理的能力；也可能想到對神話語硏讀的渴求；也可能想到能愛聽較深、較長的講道的表現。
較正確的觀念則可能聯想到一個人生命的表現，包括對失喪靈魂和傳福音的關注，特別是對宣敎差傳的熱心。可能我們也看看這人對事奉的擺上，特別是在教導方面，金錢奉獻方面和對社區的關注。
如果用較傳統的眼光，我們便更著眼看一個人禱告的生命作為基督裏成長極重要的指標，像蓋恩夫人等是最好的例子。
但保羅在勸勉哥林多的信徒時，他是以他們彼此的妒忌與分爭來量度他們的（不）成熟。（林前3:1-3）
保羅其實盛讚哥林多教會是滿有恩賜的（1:5），似乎什麼也不缺乏，甚至在傳福音、硏讀聖經和禱告上，也不用保羅多作提醒。他們樣樣都有，只是沒有愛；缺乏愛的實踐。保羅說這就是在基督裡不成長的表現。
既然這是基督裡不成長的表現，恐怕今天神的家是充滿了不成熟的信徒，不能吃飯的屬靈嬰孩。無怪，今天的教會無力以福音改變這世代。
Theme: The church’s only foundation
(1) Vv. 6-9—1st analogy of the church: a plant
a. How appropriate is Paul’s (and in fact, the Bible’s) use of a plant (and especially a vineyard) to speak of the church?
b. What part do we play in the growth of the church as servants of God?
c. We all know that only God can make the church grow and we are mere sowers and watermen. Yet we often find ourselves taking credit that should be God’s. What do you often take credit for and why is it so hard to really understand that it is God who makes everything happen?
d. In what sense are “the man who plants and the man who waters” one? (the original Greek simply says, “are one”)
(2) Vv. 10-15—2nd analogy of the church: A building
a. How appropriate is Paul’s use of a building project in speaking of the church?
b. In what way(s) is Paul an expert (or wise) builder and not a foolish one?
c. In admonishing us to be careful with how we participate in building, what does Paul have in mind in particular in v.11? What is the difference between laying the foundation and erecting the superstructure above it?
d. How can we know that we, or someone, might be laying a foundation other than Jesus Christ?
e. In participating in the building of the church, which kinds of our work might qualify as gold, silver and costly stones? Which kinds might be counted as wood, hay or straw? Does it have anything to do with how hard we work, how gifted we are or how great the results may be? Why or why not?
f. Since v. 15 speaks of our being ‘saved”, it appears to refer to our appearance before the throne of Christ at His second coming. How will the quality of our work be revealed on that “Day”? What is that fire being referred to?
g. If our work survives the test of fire, what will we receive? What if our work does not survive the test, what will happen to us?
(3) Vv. 16-17—3rd analogy of the church: God’s temple
a. Is it an analogy or more than an analogy to call the church as God’s temple? What do you think?
b. When the church is mentioned, what is the first thing that comes to your mind? When God’s temple is mentioned, what is the first thing that comes to your mind? Why is there a difference?
c. In what way can one “destroy” God’s temple, the church? What will be the consequences for that person? Is Paul bluffing? Why or why not?
(4) What is the main message for you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
教會惟一的根基
(1) 第6-9節：種植的比喻
a. 保羅以種植喻教會，其恰當之處包括什麼？
b. 作為神的用人，我們在這種植的工作上扮演什麼角色？
c. 我們雖然深知「惟有神叫他生長」，我們只是栽種或澆灌的，但卻常有領功的意念，何解？為何這樣困難去承認單單神才能成事？我們一般想領什麼功？
d. 「栽種和澆灌的都是一」是什麼意思？(原文沒有「樣」字)
(2) 第10-15節：建築的比喻
a. 保羅以建築物喻教會，其恰當之處包括什麼？
b. 保羅從何顯出他是個「聰明的工頭」？
c. 在勸我們「要謹慎」建造時，他是指什麼？蓋上蓋和立根基分別何在？
d. 什麼算是在基督以外另立根基？
e. 在根基上建造時，怎樣才算是用「金、銀、寶石」？什麼是「草木、禾稭」？與努力、恩賜或成果有關嗎？
f. 在基督顯現的那日，各人用什麼建造是怎樣被顯露出來？「火」是什麼意思？
g. 我們的工程若「存得住」，有何賞賜？若被燒了，有什麼後果？
(3) 第16-17節：殿的比喻
a. 保羅以聖殿喻教會，其恰當之處包括什麼？
b. 是否單單比喻而已？
c. 當你聽到「教會」一詞，立刻出現的觀念是什麼？
d. 當你聽到「聖殿」一詞，立刻出現的觀念是什麼？
e. 這兩觀念之別對你有什麼的提醒？
f. 我們可以怎樣「毀壞」神的殿？後果會怎樣？保羅在此是否言之過甚？
(4) 今日對你主要的提醒是什麼？你可以怎樣應用在生活中？
“What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe...” (1 Co. 3:5)
I find Paul’s admonition in 1 Corinthians 3:5 very convicting and it causes me to examine myself:
How many times had I as a lay leader savored the success of a well-led Bible study?
How many times had I rejoiced at the increased attendance in my Sunday School class while other classes had poor attendance?
How often does my mind entertain the replay of man’s praise of my sacrificial service to The Lord?
How many times have I secretly congratulated myself when the people exited the sanctuary heaping praises on me about my sermon while I replied, “Praise the Lord!”?
Why should I feel so hurt when people criticize only a fraction of my errors and mistakes?
Why should I feel offended when my opinion is not being well received by others?
How dare I think any more of myself than who I really am! ?
May The Lord remind us of who we really are…servants only and nothing more!
「亞波羅算甚麼，保羅算甚麼，無非是執事（或譯作僕人）照主所賜給他們各人的，引導你們相信。」（林前3:5）
當我讀到保羅在哥林多前書3:5的話時，感到很扎心。我不禁反省自問：
· 在我是平信徒時，我豈不是常常在帶領查經後，暗暗自豪！
· 我有多少次因自己的主日學人數比別的老師多，而暗暗自喜！
· 多少次在事奉有顯著果效之時，我的腦海多日仍是在不斷的盤旋著叫自己興奮的畫面！
· 又有多少次在講道之後得別人稱許時，口說讚美主，心卻是感覺非常舒服的呢！
· 為什麼在被人只批評我不及萬份之一的錯誤時心有不甘！
· 為什麼當敎會不接受我的意見或計劃時，我要如此的勞氣！
· 為何我竟敢看自己過於所當看的？
求神幫助我們常常記得自己是誰：我們單單是僕人而已！