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罗马书生命读经 · 第26篇

在实行身体生活上的变化（二）

Transformation in practicing the body life (2)
1在前一篇信息中，我们看过为著身体生活而变化的事；献上我们的身体当作活祭，使神满足；以及更新我们的心思，使我们验证神的旨意，就是要有召会生活。在本篇信息中，我们要来看在实行身体生活上变化的一些其他方面。
1In the previous message we have considered the matters of transformation for the Body life, presenting our bodies as a living sacrifice for God’s satisfaction, and the renewing of our mind that we may prove the will of God, which is to have the church life. In this message we shall consider some other aspects of transformation in practicing the Body life
肆 藉著运用恩赐
IV. BY THE EXERCISING OF OUR GIFTS
一 不要高看自己，乃要照著信心的度量，看得清明适度
A. Not Thinking Highly of Ourselves, But Thinking Soberly according to the Measure of Faith
2罗马十二章三节说，『我藉著所赐给我的恩典，对你们各人说，不要看自己过于所当看的，乃要照著神所分给各人信心的度量，看得清明适度。』在本节里我们来到非常实际的点。我们每个人都高看自己。你外面也许显得谦卑，里面却相当高看自己。这是召会生活的难处。我们若要有正当的召会生活，首先要拆毁的，就是我们对自己的高估。我们需要『看得清明适度』。你若高看自己，你的心思就不清明或正常。这就是说，你的心思里有不正常的元素。你的心思需要受调整并更新，其中一切消极的元素需要被基督的生命吞灭；然后你的心思就会更新并清明。不但如此，我们需要『照著神所分给各人信心的度量』看。要领会『信心的度量』的意义并不难。神将祂自己灌输并注入到你里面有多少，就构成你信心的度量。你信心的度量，等于神灌输到你里面之元素的分量。那是神所分给你信心的度量；你需要照著那度量清明的看自己。
2Romans 12:3 says, “For I say through the grace given to me to everyone among you, not to think more highly of himself than he ought to think, but to think so as to be sober-minded, as God has allotted to each a measure of faith.” In this verse we come to a very practical point. Everyone of us thinks highly of himself. Outwardly you may appear to be humble, but inwardly you think quite highly of yourself. This is a problem to the church life. If we are to have the proper church life, the first thing that must be torn down is the high opinion that we have of ourselves. We need “to think so as to be sober-minded.” If you think highly of yourself, your mind is not sober or normal. It means that you have an abnormal element in your mind. Your mind needs to be adjusted and renewed, and all the negative elements in it need to be swallowed up by the life of Christ. Then your mind will be renewed and sobered. Furthermore, we need to think “as God has allotted to each a measure of faith.” It is not difficult to understand the meaning of “a measure of faith.” How much God has transfused and infused Himself into you constitutes your measure of faith. Your measure of faith equals the amount of God’s element which has been transfused into you. That is the faith which God has allotted to you, and you need to consider yourself soberly according to that measure
二 领悟一个身体上有许多肢体，肢体有不同的功用
B. Realizing One Body with Many Members Having Different Functions
3『正如我们一个身体上有好些肢体，但肢体不都有一样的功用；我们这许多人，在基督里是一个身体，并且各个互相作肢体，也是如此。』（4～5。）我们需要领悟，一个身体的许多肢体有不同的功用。两位年轻的姊妹也许在年龄上彼此非常接近，但她们仍有不同的功用。一位姊妹能作的，另一位姊妹不能作。我们若都领悟这点，就不会这样高看自己，乃会尊重别人。我盼望许多年轻的弟兄能彼此说，『弟兄，我能作的，你不能作，你能作的，我不能作。』我们都有不同的功用。
3“For as in one body we have many members, and all the members do not have the same function, so we, being many, are one body in Christ, and severally members one of another” (vv. 4-5). We need to realize that the many members of the one Body have different functions. Two young sisters may be very close to one another in age, but still have different functions. What one sister can do the other sister cannot do. If we would all realize this, we would not think so highly of ourselves, but would respect others. I hope that so many of the young brothers could say to one another, “Brother, what I can do, you cannot do, and what you can do, I cannot do.” We all have different functions.
4身体上的肢体有不同的功用，可用人的脸为例说明。看你的脸：你有眼睛、耳朵、鼻子和嘴唇。眼睛也许对鼻子弟兄说，『你知道我不能作你所能作的，你不能作我所能作的么？』鼻子弟兄会回答：『是的，眼睛弟兄。那是美妙的。我们都必须领会，我们都不能作耳朵弟兄所能作的。』然后耳朵弟兄可能会回答：『弟兄们，你们是对的。但嘴唇弟兄能作我们几个所不能作的。』脸说明整个身体真实的情形：我们有许多肢体，各有不同的功用。召会生活里应当如此。我看见众肢体在聚会中尽功用，就非常喜乐，因为他们能作我所不能作的。当然，我能作他们所不能作的，也是事实。三彼此配搭作肢体
4The different functions of the members of the Body are illustrated by the human face. Look at your face: you have eyes, ears, a nose, and lips. The eye may say to Brother Nose, “Do you know that I cannot do what you can do and that you cannot do what I can do?” Brother Nose would reply, “Yes, Brother Eye. That is wonderful. And we all must understand that neither of us can do what Brother Ear can do.” Then perhaps Brother Ear would respond, “Brothers, you are right. But Brother Lips can do what none of us are able to do.” The face illustrates what is true of the entire body: we have many members and each has a different function. This is the way it should be in the church life. As I see the members functioning in the meetings, I am very happy because they can do what I cannot do. Of course, it is also true that I can do what they cannot do. C. As Members Coordinating with One Another
5五节说，『我们这许多人，在基督里是一个身体，并且各个互相作肢体，也是如此。』这就是说，我们虽多，却是一个身体。我们是许多肢体，不是许多分开的单位。我们作肢体，必须互相配搭，好成为活的、尽功用的身体。我们若不互相合作，就是分离的肢体，身体的生活也就无法实际的实现。五节说我们『各个互相作肢体』，『各个』的意思不是分开，乃是不同。这就是说，你是一种肢体，我是另一种。可能你是鼻子，我是眼睛，另一位姊妹是耳朵。因此，我们各个互相作肢体。这需要完全的合作。
5Verse 5 says, “So we, being many, are one body in Christ, and severally members of one another.” This means that though we are many yet we are one Body. We are many members, not many separate units. As members, we have to coordinate with each other that we may be a living, functioning Body. If we do not cooperate with each other, then we are detached members, and the Body life cannot be practically realized. When it says in verse 5 that we “are severally members one of another,” the word “severally” does not mean separately; it means differently. It means that you are one kind of member and that I am another. Perhaps you are a nose, I am an eye, and another sister is an ear. Hence, we are severally members one of another. This needs a full cooperation
四 照著所赐给我们的恩典，运用我们不同的恩赐
D. Exercising Our Different Gifts according to the Grace Given to Us
6我们需要读六至八节：『照著所赐给我们的恩典，我们得了不同的恩赐：或申言，就当照著信心的程度申言；或服事，就当忠于服事；或作教导的，就当忠于教导；或作劝勉的，就当忠于劝勉；分授的，就当单纯；带领的，就当殷勤；怜悯人的，就当甘心乐意。』在六节保罗说，『照著所赐给我们的恩典，我们得了不同的恩赐。』恩典是甚么？正如我们在前面一篇信息中所看见的，恩典就是神在基督里作我们的享受。这恩典，这神圣的元素，就是神圣的生命，进入我们这人里面，就带来某些属灵技能或才干，就是恩赐。恩赐，或属灵的才干，来自我们所享受的神圣元素。你享受神，将祂神圣的元素接受并吸收到你里面，从这神圣的元素就出来某种恩赐、技能或才干。这些恩赐照著我们所享受并吸收到我们这人里面的神圣元素而不同。所赐给我们的恩典，指我们所享受并吸收的恩典。所以，罗马十二章所题的恩赐，是在生命中恩典的恩赐。这可由罗马书里别处的经文得著证明。罗马五章十七节说，『那些受洋溢之恩，并洋溢之义恩赐的，就更要藉著耶稣基督一人，在生命中作王了。』本节指明恩典与生命有关。不但如此，在五章二十一节保罗说，『恩典也照样藉著义作王，叫人藉著我们的主耶稣基督得永远的生命。』来自罗马五章的这两节证明恩典与生命有关。恩典是甚么？恩典乃是神圣的生命作了我们的享受。神永远的生命成为我们的享受，那就是恩典。在林前十五章十节保罗说，『我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』与保罗同在的神的恩，就是在保罗里面神圣的生命，作了他的享受。因此，他比其他使徒更劳苦，然而这实际上不是保罗自己，乃是他所享受神圣的生命。因此，罗马书里的恩典是生命的事。罗马十二章的恩赐是照著恩典。这就是说，恩赐是照著生命的度量而得的。你若享受神的生命到很高的程度，就会得著更高的恩赐。然而，你对神生命的享受若有限，你的恩赐也就有限，因为你恩赐的度量，受到你享受神圣生命在你里面作恩典的程度所限制。罗马十二章所列举的恩赐，不是忽然临到你的神奇恩赐。不，罗马十二章的恩赐好像我们人身体上肢体的才能。这才能的度量在于身体里的生命有多少。身体若成熟，有相当生命的长大，并有大量的生命，就会有生命丰盛的满溢；身体这内里生命的满溢，会产生才能。这些才能与罗马十二章里的恩赐类似。六至八节里所包括的各项，是生命中恩典的恩赐。我们可列举其中七项：申言、服事、教导、劝勉、分授、带领、以及怜悯人。我们需要记得，这七项的每一项包括怜悯人，都是恩赐。
6We need to read verses 6 through 8. “And having gifts that differ according to the grace given to us, let us exercise them accordingly: whether prophecy, according to the proportion of faith; or service, in the service; or he who teaches, in teaching; or he who exhorts, in exhortation; he who gives, in simplicity; he who leads, in diligence; he who shows mercy, in cheerfulness.” In verse 6 Paul says that we have “gifts that differ according to the grace given to us.” What is grace? As we saw in a previous message, grace is simply God in Christ as our enjoyment. When this grace, this divine element, which is the divine life, comes into our being, it brings with it certain skills and abilities which are the gifts. The gifts, the spiritual abilities, come from the divine element which we have enjoyed. As you enjoy God, receiving and assimilating His divine element into your being, out of this divine element proceeds some gift, skill, or ability. These gifts differ according to the divine element which we have enjoyed and which we have assimilated into our being. The grace given to us refers to the grace we have enjoyed and assimilated. Therefore, the gifts mentioned in Romans 12 are the gifts of grace in life. This can be proved by other verses in the book of Romans. Romans 5:17 says that “those who receive the abundance of grace and of the gift of righteousness shall reign in life.” This verse indicates that grace is related to life. Furthermore, in 5:21 Paul says that “grace might reign through righteousness unto eternal life through Jesus Christ our Lord.” These two verses from Romans 5 prove that grace is related to life. What is grace? It is the divine life for our enjoyment. When the eternal life of God becomes our enjoyment, that is grace. In 1 Corinthians 15:10 Paul said, “I labored more abundantly than they all: yet not I, but the grace of God which was with me.” The grace of God which was with Paul was the divine life within Paul as his enjoyment. Thus, he labored more than the other apostles, although actually it was not Paul himself, but the divine life which he enjoyed. Thus, grace in Romans is a matter of life. The gifts in Romans 12 are according to grace. This means that the gifts are granted according to the measure of life. If you have enjoyed the life of God to a high degree, you will receive a higher gift. However, if your enjoyment of the life of God is limited, your gift also will be limited, for the measure of your gift is limited by the extent to which you have enjoyed the divine life as grace within you. The gifts enumerated in Romans 12 are not the miraculous gifts which come to you suddenly. No, the gifts in Romans 12 are like the abilities of the members of our human body. The measure of ability depends upon the amount of life in the body. If the body is mature with considerable growth of life and with a great amount of life, it will have an abundant overflow of life, and this overflow of the inner life of the body will produce abilities. These abilities resemble the gifts in Romans 12. All of the items included in verses 6 through 8 are gifts of grace in life. We may list seven of them: prophecy, service, teaching, exhortation, giving, leading, and showing mercy. We need to remember that each of these seven items, including the showing of mercy, is a gift.
7许多基督徒似乎以为，恩赐只是说方言、繙方言、医病和神迹。然而，相当奇特，这些恩赐没有一样在罗马十二章题起。在罗马十二章，保罗一点也没有题到说方言、繙方言、医病和神迹，但他的确说到为著身体生活必需的恩赐。请注意六节说，『照著所赐给我们的恩典，我们得了不同的恩赐，』这节不是说，照著所谓的灵浸。我需要再重复恩典的定义：恩典是神圣的元素进到我们这人里面，作我们的生命，给我们享受。恩典不是外面的；恩典是神圣生命的元素作到我们这人里面，并给我们某种技能或才干。现在让我们更详细的看生命中恩典的恩赐。1照著信心的程度申言
7Many Christians seem to think that the only gifts are speaking in tongues, interpretation, healing, and miracles. However, it is quite strange that none of these gifts is mentioned in Romans 12. In Romans 12 Paul says nothing about speaking in tongues, interpretation, healing, and miracles, but he does speak about the gifts which are necessary for the Body life. Please notice that verse 6 says, “having gifts that differ according to the grace given to us,” and that it does not say, according to the so-called baptism. I need to repeat once again the definition of grace: grace is the divine element coming into our being to be our life for our enjoyment. Grace is not outward; it is the element of the divine life that is wrought into our being inwardly and which gives us some skill or ability. Let us now consider the gifts of grace in life in more detail. 1. Prophecy according to the Proportion of Faith
8你若参考罗马书的各种译本，你会发觉大多数译本赞同，罗马十二章的申言，主要不是指豫言。甚至在全本圣经里，申言这辞主要的意思也不是豫言。在旧约和新约里，申言的意思是：（一）代言，代别人说话；（二）发言，就是把事情说出来；（三）豫告，就是豫言，在事情发生以前说出来。整卷以赛亚书是申言书；牠不只由豫言构成，更由发言和代言构成。以赛亚书的确包含一些豫言性的申言，但那卷书里的谕言和话语多半是申言者为神的发言。因此，申言这辞的意思主要是『代言』和『发言』。申言是甚么？是在神直接的启示下为神说话。文生（MarvinVincent）在他的『新约字研』（卷三，第一五六面）里，这样说到申言：『在新约里，就如在旧约里，这辞显著的思想不是豫言，乃是受感说出警告、劝勉、教导、审判、并显1露心里的隐情。见林前十四章三、二十四、二十五节。新约的申言者因著在直接的启示下说话，所以与教师有别。』因此，申言在圣经里主要的思想不是豫言，乃是在神直接的启示下为祂说话。
8If you consult various versions and translations of Romans, you will find that most of them agree that prophecy in Romans 12 does not mainly denote prediction. Even in the Scripture as a whole, the word prophesy does not mainly mean to predict. In both the Old and New Testaments to prophesy means: (1) to tell for, that is, to speak for others; (2) to tell forth, that is, to speak things forth; and (3) to foretell, that is, to predict, to speak things before they happen. The whole book of Isaiah is a book of prophecy. It is not only composed with foretellings, but the more with tellings forth and tellings for. It is true that Isaiah does contain some predictive prophecies, but the majority of the oracles and utterances in that book are the speaking forth of the prophet on behalf of God. Hence, the meaning of the word to prophesy is mainly “speaking for” and “speaking forth.” What is prophecy? It is the speaking for God under His direct inspiration. In his Word Studies in the New Testament (Vol. 3, p. 156) Marvin Vincent says this about prophecy: “In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See Corinthians 14:3, 24, and 25. The New Testament prophets are distinguished from teachers by speaking under direct inspiration.” Thus, the main idea of prophecy in the Bible is not prediction, but speaking for God under His direct inspiration.
2 忠于服事
2. Service in the Service
9七节的『服事』指地方召会中执事和女执事的服事。（见罗十六1，提前三8～13，腓一1。）执事和女执事是地方召会中服事的人。他们必须有服事的灵和服事的态度。他们必须保守自己一直忠于服事。身体生活的实行需要这种服事。
9The word “service” in verse 7 denotes the service of the deacons and the deaconesses in the local churches (See Rom. 16:1; 1 Tim. 3:8-13; and Phil. 1:1). The deacons and deaconesses are the serving ones in a local church. They must have a serving spirit and a serving attitude. They have to keep themselves always in service. The practice of the Body life needs this kind of service
3 忠于教导
3. Teaching in Teaching
10教导和申言有甚么不同？正如我们所看见的，申言是在主直接的启示下为祂说话，就是照著主所分赐的启示说话。教导与此不同；教导是基于申言而说话。有些弟兄也许接受别人申言中所说的，并照此教导人。教导的人必须保守自己运用教导的恩赐。
10What is the difference between teaching and prophesying? As we have seen, prophesying is speaking for the Lord under His direct inspiration, that is, to speak according to the revelation the Lord has imparted. Teaching is different from that. Teaching is the speaking based upon prophesying. Some brothers may take what is given in others’ prophesying and teach people according to it. This is teaching. The teaching ones have to keep themselves in the exercise of their teaching gift
4 忠于劝勉
4. Exhorting in Exhortation
11那么劝勉是甚么？劝勉与申言和教导有甚么不同？申言、教导和劝勉，都是说话的恩赐。然而，劝勉是基于申言和教导。在特别聚会或训练中，一位弟兄可能在神直接的启示下申言。有些弟兄得著那申言中所给的启示，就带回他们的所在地，并照此教导别人；那是教导。然后，基于在神启示之下的直接说话，以及照著这启示而有的教导，有些人也许劝勉人；那是劝勉。这三种说话是为著身体的建造，将生命的供应，供应给众圣徒，使他们可以藉著神的话，生长在一起。劝勉的人也必须保守自己运用劝勉的恩赐。
11What then is exhortation? How does it differ from prophecy and teaching? Prophecy, teaching, and exhortation are all speaking gifts. However, exhortation is based on both prophecy and teaching. Perhaps during a special conference or training a brother prophesies under the direct inspiration of God. Some brothers receive the revelation given in that prophesying, take it back with them to their locality, and teach others according to it. That is teaching. Then, based upon the direct speaking under God’sin spiration and the teaching according to this inspiration, some others may exhort. That is exhortation. These three kinds of speaking are for the building up of the Body; they minister the life supply to the saints that they may grow together by God’s Word. The exhorting ones also have to keep themselves in the exercise of their exhorting gift.
5 单纯分授
5. Giving in Simplicity
12单纯分授的能力也是生命中恩典的恩赐。这指分授以供应并顾到召会中缺乏的人。我们需要那些能分授财物以帮助缺乏者，加速主的工作，并顾到召会实际需要的人。所以，我们需要许多圣徒有这样生命的度量，使他们有分授的恩赐，并能单纯分授。
12The ability to give in simplicity is also a gift of grace in life. This denotes the giving which supplies and takes care of the needy ones in the church. In the church we need such givers. We need those who are able to impart material possessions to help the needy ones, to speed the Lord’s work, and to care for the church’s practical needs. Therefore, we need many saints with such a measure of life that they may have the giving gift and be able to give in simplicity
6 殷勤带领
6. Leading in Diligence
13『带领的』，指召会中带领的弟兄们。无论谁渴望作带领的弟兄，首先必须学习殷勤。你若懒散，就无法有分于带领的职分。我要请所有带领的弟兄留意一件事：带领者所需要的头一个品质，乃是殷勤。带领的弟兄，就是长老，需要时时在每件事上，在每一方面殷勤。长老在带领上的才干、功用和恩赐，乃在于他们的殷勤。
13He who leads” signifies the leading brothers in the church. Whoever desires to be a leading brother must first learn to be diligent. If you are sloppy, you cannot share in the leadership. I would call the attention of all the leading brothers to one thing: that the first quality of leadership is diligence. A leading brother, that is, an elder, needs to be diligent in everything and in every way all the time. The elders’ ability, function, and gift in taking the lead depend upon their diligence
7 甘心乐意怜悯人
7. Showing Mercy in Cheerfulness
14在生命中怜悯人的能力也是恩赐。甘心乐意怜悯人不是在于天然的慷慨。有些人有天然慷慨的性格；他们生来就是那样。然而，甘心乐意怜悯人，乃是藉著变化而在我们里面形成的品质。你在基督的生命里长大，并且更爱主，某种品质就会在你里面形成，并且你会有负担照顾别人，向不配的人施怜悯。这不是你天生的特征，乃是凭著生命的长大，藉著变化的过程，在你里面发展的品质。因此，怜悯人也是一种生命中的恩赐。怜悯人意思是藉同情而帮助人。每当你藉同情人而给人真实的帮助时，意思就是你怜悯人。假定一位弟兄有问题或难处，而你同情他并给与帮助，那就是怜悯人的行动。你若将罗马十二章所题的七种恩赐都放在一起，就会发现这些乃是为著地方召会实行身体生活必需的恩赐。在地方召会中，我们首先需要在神直接的启示下为祂说话；基于这启示的说话，我们也许有教导；基于申言和教导，我们也许有劝勉。随著这些，我们有长老的带领和执事的服事。此外，我们有那些能将财物奉献给召会，顾到缺乏者，并推广主工作的人。末了，还有怜悯人的人；在满了艰难与困苦的世代，他们能同情别人，并怜悯他们。有这七种恩赐，就足以实行召会生活。保罗真了不起，他在召会生活上是专家，非常简单且包罗的陈明这一切事。我们何等需要为著这样一位使徒敬拜主！
14The ability in life to show mercy is also a gift. To show mercy in cheerfulness is not a matter of natural generosity. Some people have a naturally generous character; they were born that way. However, to show mercy in cheerfulness is a quality that is formed in us by transformation. When you grow in the life of Christ and come to love the Lord more, a certain quality will be formed in you, and you will be burdened to take care of others and show mercy to the unworthy ones. This is not a characteristic of your natural birth, but a quality developed in you by your growth in life through the process of transformation. Hence, to show mercy is also one of the gifts in life. To show mercy means to help with sympathy. Whenever you truly help one by sympathizing with him, it means that you are showing mercy to him. Suppose a brother has a problem or a difficulty and you sympathize with him and render some help. That is an act of showing mercy. If you put together all seven gifts mentioned in Romans 12, you will discover that they are the gifts that are necessary for the practicing of the Body life for the local church. In the local church we firstly need the speaking for God under His direct inspiration. Based upon this inspired speaking we may have teaching, and based upon both prophesying and teaching we may have exhortation. Along with this we have the leadership of the elders and the service of the deacons. In addition, we have those that are able to give material things to the church, care for the needy, and further the Lord’s work. Finally, there are those who show mercy to others. In an age filled with difficulties and troubles, they can sympathize with others and show mercy to them. These seven gifts are adequate for practicing the church life. Paul was marvelous. He was an expert in the church life, presenting all these matters in a very simple but inclusive way. How we should worship the Lord for such an apostle!
15罗马十二章没有题起说方言、繙方言、医病、和神迹的恩赐，我们都需要对这事实有深刻的印象。这样的恩赐是神奇的恩赐，但在罗马十二章，我们看见生命中恩典的恩赐。神奇恩赐的一个例子是巴兰的驴说人的话。驴虽然没有人的生命，却说人的话。毫无疑问，那是神奇的恩赐。罗马十二章所列举的恩赐不是神奇的恩赐，乃是生命中恩典的恩赐。你享受神作生命，并在生命里长大，就会发现你有某种技能或才干，与你在生命里的长大相符。这就是我们所谓在生命中恩典的恩赐。驴不需要在生命里长大以说人的话。驴的大、小、老、幼都无关紧要。恩赐是神奇的，不在于驴的长大。然而，在召会里作长老不在于神奇的恩赐。不要以为你得救不久以后，就能祷告数小时，接受所谓的灵浸，忽然成为长老。人若能这样成为长老，意思就是长老职分是神奇的恩赐。但你要作长老，不需要神奇的恩赐；你需要藉著在生命里长大而有的恩典的恩赐。你需要天天、年年长大。你若没有展现在生命里的长大，就不能作长老。你若缺少足彀生命的度量，就不能作长老。我盼望每一个读本篇信息的人，现在都能区别这两类恩赐－神奇的恩赐和生命中恩典的恩赐。12林前十二章所题起的许多恩赐，乃是神奇的恩赐。然而，甚至那里也有一些恩赐不是神奇的。例如，智慧的言语或知识的言语都不是神奇的。正如我们所看见的，在罗马十二章，没有一样恩赐是神奇的，那里所说到的恩赐都是生命中恩典的恩赐，是需要生命长大的。你在生命里的长大，给你某种生命的度量；而出于那生命的度量，你的技能或恩赐就会显明。这会使你有资格担负召会生活里的某种职事或服事。
15We all need to be impressed with the fact that in Romans 1 2 the gifts of speaking in tongues, interpretation, healing, and miracles are not mentioned. Such gifts are miraculous gifts, but in Romans 12 we find the gifts of grace in life. An example of a miraculous gift is the speaking in a human language by Balaam’s donkey. Although the donkey did not possess a human life, it spoke a human language. Undoubtedly, that was a miraculous gift. The gifts listed in Romans 12 are not miraculous gifts; they are the gifts of grace in life. As you enjoy God as life and grow in life, you find that, corresponding to your growth in life, you have a certain skill or ability. This is what we call a gift of grace in life. The donkey did not need to have growth in life in order to speak a human language. It did not matter whether the donkey was small or big, young or old. The gift was miraculous: it did not depend upon the donkey’s growth. However, to be an elder in the church does not depend upon a miraculous gift. Do not think that after being saved a short while you can pray for several hours, receive the so-called baptism, and suddenly become an elder. If a person could become an elder in this way, it would mean that eldership is a miraculous gift. But to be an elder you do not need miraculous gifts; you need the gift of grace by growth in life. You need to grow day by day and year by year. If you do not exhibit the growth in life, you cannot be an elder. You cannot be an elder if you lack the adequate measure of life. I hope that everyone who reads this message is now able to differentiate between these two categories of gifts—the miraculous gifts and the gifts of grace in life. Many of the gifts mentioned in 1 Corinthians are miraculous gifts. However, even there some of the gifts are not miraculous. For example, neither the word of wisdom nor the word of knowledge is miraculous. As we have seen, in Romans 12 none of the gifts are miraculous; all of the gifts found there are the gifts of grace in life which require the growth in life. Your growth in life gives you a certain measure of life, and out of that measure of life your skill or gift will be manifested. This will qualify you for a particular ministry or service in the church life.
16生命中恩典的恩赐对身体生活的实行是必需的。你若忽略生命中恩典的恩赐，而专注于神奇的恩赐，召会在很短的时间里就会分裂。要确信我们绝不能因著强调神奇的恩赐而成为一。神奇的恩赐使人趋向分裂，而生命中恩典的恩赐却建造人。保罗在身体生活上非常老练，他知道生命中恩典的恩赐对建造召会是必需的。所以在罗马十二章，他没有将神奇的恩赐列在为著召会生活必需的项目之中。没有人能否认使徒保罗的智慧。虽然他在哥林多前书题起说方言，但他没有将说方言包括在罗马书里。这必然有原因。保罗这位召会生活的专家，从他写哥林多前书就知道，神奇的恩赐是哥林多那里分裂的原因。甚至在哥林多前书，我们也能看见一个事实，说方言和其他神奇的恩赐会影响召会，使召会分裂。所以，保罗没有将这些恩赐包括在罗马书里。保罗有智慧且谨慎，承认神奇的恩赐对个别基督徒有帮助的事实。保罗在哥林多前书说，说方言建造那说的人，却不建造召会。（十四4。）他告诉哥林多人要顾到召会的建造。（12，26。）在罗马书里，保罗所关切的不是建造某一个人，乃是建造身体。因此，他没有将神奇的恩赐包括在这卷书里。我知道这话对那些有说方言背景的人也许并不悦耳。然而，我请你们忍耐，并想想，就长远来说，对召会生活最好的是甚么。你若对实行召会生活认真，就不该这样高估神奇的恩赐，而该完全留意那建造召会的生命中恩典的恩赐。1罗马书写于哥林多前书不久以后。这两卷书都写于保罗第三次出外尽职的时候。保罗第三次出外尽职，住在以弗所的时候，关于混乱和分裂在哥林多蔓延的消息传来。因此，他在以弗所写哥林多前书，调整他们对神奇恩赐的滥用。他写那封信以后，亲自访问了哥林多。他住在哥林多的时候，就写了罗马书。这些是历史的事实。哥林多前书写于主后五十六、五十七、或五十九年，罗马书大约写于一年后。在哥林多前书，保罗调整对说方言和其他神奇恩赐的滥用。不久以后，他写罗马书，一点没有说到神奇的恩赐，可能是因为他深知这些恩赐在哥林多造成了混乱。要记得他写罗马书，乃是在哥林多混乱和滥用神奇恩赐的情景之下。我们不该忽略历史，因为历史有许多功课要教导我们。罗马书是在哥林多写的，这相当有意义。那时哥林多是神奇恩赐的温床，但保罗在罗马书里对神奇的恩赐只字不题。这非常有意义，并值得我们留意。我要多说一点出自生命长大的恩赐。保罗在林前十二及十四章谈论恩赐以前，在三章有力的说到生命里的长大。保罗对哥林多人说，『你们是神的耕地，神的建筑。』（三9。）我们已往曾多次指出，耕地生长为著建造的材料。为著建造神的殿所必需的材料，都是耕地上生长的产品。然后保罗说，他好像一个智慧的工头，立好了根基，我们都需要谨慎怎样在上面建造。（10。）我们该用金、银、宝石，不该用木、草、禾秸建造。（12。）你若将林前三章这些经文都放在一起，就会看见保罗告诉哥林多人，在他们所在地建造召会正确的路。建造召会正确的路，不是藉著神奇的恩赐，乃是藉著在生命里真正的长大，这会将圣徒变化成建造神殿的宝贵材料。不但如此，保罗说，他𫗪养他们、栽种他们，亚波罗浇灌他们。（2～6。）𫗪养、栽种、和浇灌都是为著生长，而生长培植才干和恩赐，有益于用正确变化的材料建造神的殿。想想才生的婴孩。在出生的时候，孩子就具备一切必需的器官。然而，在出生的时候，很少器官能尽功用，因为孩子缺少为著尽功用所必需在生命里长大的度量。母亲越𫗪养孩子，孩子就越长大。一段时间以后，孩子会走路了；再过一段时间以后，他会说话了。至终，他会完全长大，并且他所有的才干都完全得著培养，有实际的用处。他成熟了，就会有所需的技能，这些技能就是出自在生命里长大的恩赐。这是保罗在罗马十二章所说恩赐的意思。
16The gifts of grace in life are necessary for the practice of the Body life. If you neglect the gifts of grace in life and concentrate on the miraculous gifts, the church will be divided in a very short time. Be assured that we could never be one by stressing miraculous gifts. The miraculous gifts tend to divide, while the gifts of grace in life build up. Paul was very experienced in the Body life and he knew that the gifts of grace in life are necessary for the building of the church. Therefore, in Romans 12 he did not list the miraculous gifts among the items necessary for the church life. No one can deny the wisdom of the Apostle Paul. Although he mentioned speaking tongues in 1 Corinthians, he did not include it in the book of Romans. There certainly must have been a reason for this. Paul, an expert in the church life, knew from his writing of 1 Corinthians that the miraculous gifts had been the cause of divisions there in Corinth. Even in 1 Corinthians we can see the fact that speaking in tongues and the other miraculous gifts had a divisive effect on the church. Therefore, Paul did not include these gifts in the book of Romans. Paul was both wise and careful, recognizing the fact that the miraculous gifts were helpful to individual Christians. In 1 Corinthians Paul said that speaking in tongues builds up the individual who exercises it, but that it does not build up the church (1 Cor. 14:4). He told the Corinthians to care for the building up of the church (1 Cor. 14:12, 26). In the book of Romans his concern was not the building up of a particular individual, but the building up of the Body. Thus, he did not include the miraculous gifts in this book. I know that this word may not be pleasant to those who have had a background of tongues-speaking. Nevertheless, I ask you to be patient and to consider what is best for the church life in the long run. If you mean business to practice the church life, you should not appraise the miraculous gifts so highly, but rather pay your complete attention to the gifts of grace in life that will build up the church. The book of Romans was written soon after Corinthians. Both of these books were written while Paul was on his third journey of ministry. While Paul was staying at Ephesus on his third journey of ministry, information came to him about the confusion and division that were rampant in Corinth. Thus, from Ephesus he wrote his first letter to the Corinthians adjusting them for the abuse of the miraculous gifts. After writing that letter he visited Corinth personally. While he was staying in Corinth he wrote the book of Romans. These are facts of history. First Corinthians was written either in A.D. 56, 57 or 59, and Romans was written approximately a year afterward. In 1 Corinthians Paul adjusted the abuse of tongues-speaking and of the other miraculous gifts. Soon afterward, when he wrote the book of Romans, he said nothing about the miraculous gifts, probably because he was keenly aware of the confusion they had wrought in Corinth. Remember that he wrote the book of Romans from Corinth, the scene of confusion and abuse regarding miraculous gifts. We should not neglect history, for it has many lessons to teach us. It is quite significant that the book of Romans was written from Corinth. At that time Corinth was the hot bed of miraculous gifts, yet Paul did not say a word about miraculous gifts in the book of Romans. This is very significant and it deserves our attention. I want to speak a little more about the gifts that proceed out of the growth of life. Before Paul talked about the gifts in 1 Corinthians 12 and 14, he spoke strongly about the growth in life in chapter three. Paul said to the Corinthians, “Ye are God’s farm, ye are God’s building” (1 Cor. 3:9). As we have pointed out many times in the past, the farm grows the materials for the building. All the materials that are necessary for the building of God’sho use are the product of the growth on the farm. Then Paul said that as a wise masterbuilder he laid the foundation and that we all need to be careful how we build thereupon (1 Cor. 3:10). We should build with gold, silver, and precious stones and not with wood, hay, and stubble (v. 12). If you put together all these verses from 1 Corinthians 3, you will see that Paul was telling the Corinthians the proper way to build up the church in their locality. The proper way of building the church is not by miraculous gifts, but by the genuine growth in life which will transform the saints into precious materials for God’stem ple. Furthermore, Paul said that he fed and planted them and that Apollos watered them (1 Cor. 3:2-6). The feeding, planting, and watering are all for the growth, the growth which will cultivate the talents and gifts that are useful in building up the house of God with the proper transformed materials. Consider a newborn child. At the time of birth the child has every necessary organ. However, few of the organs can function at the time of birth because the child lacks the necessary measure of growth in life. The more the mother feeds her child, the more the child grows. After a certain length of time, the child will be able to walk and after another period of time, he will be able to speak. Eventually, he will be fully grown, and all of his talents will have been completely cultivated for practical use. When he has matured, he will have the required skills, and these skills are the gifts that come out of the growth in life. This is what Paul meant by gifts in Romans 12.