哥林多前书生命读经 · 第2篇

引言（二）

IINTRODUCTION (2)

1读经：哥林多前书一章一至九节。在本篇信息中，我们要进一步来看在林前一章一至九节保罗的引言。

1Scripture Reading: 1 Cor. 1:1-9 In this message we shall consider further Paul’s introductory word in 1:1-9

2二节说，『写信给在哥林多神的召会，就是给在基督耶稣里被圣别，蒙召的圣徒。』照文法看，『给…神的召会』与『给在基督耶稣里被圣别，蒙召的圣徒』是同位语。这指明『给…神的召会』等于『给在基督耶稣里被圣别，蒙召的圣徒』。这有力的指明，召会是众圣徒的组合，众圣徒是召会的构成分子。我们不该认为这二者是分开的实体。就个别说，我们是圣徒；就团体说，我们是召会。因此，召会不仅是由神构成的，也是由众圣徒组成的。圣别的意思是使之圣别，分别归神，以完成神的定旨。圣徒就是分别的人，是已经分别归神的人。在这节里，保罗说我们『在基督耶稣里被圣别』。我们乃是在基督的素质与范围里被圣别。当我们信入基督时，就是当我们藉著相信祂，被带进与祂生机的联结时，基督乃是那分别我们，使我们圣别归神的元素与范围。

2Verse 2 says, “To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called saints.” According to grammar, “to the church of God” is in apposition to “to those who have been sanctified in Christ Jesus.” This indicates that “to the church of God” equals “to those who have been sanctified in Christ Jesus.” This strongly indicates that the church is a composition of the saints, and the saints are the constituents of the church. The two should not be considered separate entities. Individually, we are the saints; corporately, we are the church. Thus, the church is not only constituted of God, but is also composed of the saints. To be sanctified is to be made holy, separated unto God for the fulfillment of His purpose. Saints are separated ones, those who have been set apart to God. In this verse Paul says that we have been “sanctified in Christ Jesus.” We are sanctified in the element and sphere of Christ. Christ is the element and sphere that separated us, made us holy, unto God when we believed in Him, that is, when we were brought into organic union with Him through our faith in Him

3『蒙召的圣徒』一辞，指明在基督里的信徒乃是蒙召的圣徒，并不是蒙召作圣徒。这是地位上的事，是地位上的圣别，为了达到性质上的圣别。许多读哥林多前书的人，觉得很难承认哥林多的信徒是圣徒。当然，照著天主教的定义，他们不是圣徒。按天主教的说法，只有某些人，像德瑞沙（Theresa）或法兰西斯（Francis），才能正确的称为圣徒。我们也许希奇，哥林多那些属肉体的信徒，怎能称为圣徒。但是，在主的话中，保罗描述他们是在基督耶稣里被圣别，蒙召的圣徒。你有胆量说你是圣的么？有些人也许回答：『我无法辩驳保罗在林前一章二节的话，照这句话，我已经被圣别。但我仍然不觉得我是圣的。』我们在这一点上不要看自己。保罗并没有说哥林多人在自己里被圣别，他乃是宣告说，他们在基督耶稣里被圣别。我们需要忘记自己，看见我们乃是在基督里被圣别的。

3The expression “called saints” indicates that the believers in Christ are the called saints; they are not called to be saints (as in KJV). This is a positional matter, a sanctification in position with a view to sanctification in disposition. Many readers of 1 Corinthians find it difficult to recognize that the believers in Corinth were saints. To be sure, according to the Catholic definition, they were not saints. According to Catholicism, only certain persons, such as Theresa or Francis, can rightfully be called saints. We may wonder how the fleshly believers in Corinth could be called saints. Nevertheless, it is in the Word that Paul describes them as those who have been sanctified in Christ Jesus and called saints. Do you have the boldness to say that you are holy? Some may reply, “I cannot argue with Paul’s word in 1 Corinthians 1:2. According to this word, I have been sanctified. But still I don’t feel that I’m holy.” Concerning this, we should not look at ourselves. Paul does not say that the Corinthians were sanctified in themselves; he declares that they had been sanctified in Christ Jesus. We need to forget ourselves and see that it is in Christ that we are sanctified.

4关于在基督耶稣里被圣别这件事，弟兄不应当受妻子对他消极的意见所影响。每一位弟兄在别人眼中都是圣的，可是在妻子眼中却不然。妻子总是知道丈夫的弱点，她对丈夫的缺点瞭如指掌，这叫作妻子的很难承认丈夫是圣的。但即使弟兄在妻子眼中不是被圣别的，他们在基督耶稣里却是被圣别的。神看我们不是照著我们在自己里面的所是，祂乃是在基督里看我们。申言者巴兰论到以色列人的话，可以说明这点。表面上看，以色列人满了奸恶。但是巴兰申言论到以色列人时，却宣告说，『祂未见雅各中有罪孽，也未见以色列中有奸恶。』（民二三。）照样，保罗知道哥林多召会一切的恶事，但他在开头的话中，说他们是在基督耶稣里被圣别的人，并称他们为圣徒。保罗在林前一章二节另外用了一个同位语，说到那些在基督耶稣里被圣别的人，乃是蒙召的圣徒。在我们看来，好像是重复。但若不是这样重复，我们也许对这个事实不能有深刻的印象，就是在哥林多的信徒真的是圣徒，甚至是蒙召的圣徒。

4Regarding the matter of being sanctified in Christ Jesus, a brother should not be influenced by any negative opinion his wife may have about him. Every brother is holy in the eyes of others, but not in the eyes of his wife. A wife always knows the weak points of her husband. She has a detailed knowledge of his shortcomings. This makes it difficult for any wife to admit that her husband is holy. But even if a brother is not sanctified in the eyes of his wife, he is nonetheless sanctified in Christ Jesus. God does not look at us as we are in ourselves; rather, he looks at us in Christ. This may be illustrated by the words the prophet Balaam uttered about the children of Israel. Apparently the children of Israel were full of evil. But when Balaam prophesied concerning them, he declared, “He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel” (Num. 23:21). Likewise, Paul knew all the evil things about 21 the church in Corinth. Nevertheless, in his opening word he addressed them as those sanctified in Christ Jesus, and he called them saints. In verse 2 Paul says, by the use of another appositive, that those who have been sanctified in Christ Jesus are called saints. To us, this may seem repetitious. But without such repetition we may not receive a strong impression concerning the fact that the believers there in Corinth were truly saints, even called saints.

5每个得救的人都是蒙召的人。蒙召就是得救。主耶稣对彼得说，『来跟从我，』那就是祂呼召彼得。我们这些得救的人，都已经蒙召了。我们一蒙召，就成了圣徒。不要认为只有像德瑞沙或法兰西斯这样的人才应当称为圣徒。你我也是圣徒。你有没有胆量宣告你是圣徒？我们有些人也许只有信心说我们是信徒，却没有把握说我们是圣徒。有些人可能说，『我是蒙恩得救的罪人，也是在基督里的信徒，但我不敢说我是圣徒。』我们没有把握的原因，乃是天主教邪恶的影响，仍旧左右我们的领会。还有些人晓得自己的失败，如发脾气或与配偶争吵，也许就没有信心说自己是圣徒。但你到底是不是圣徒，不在于你发不发脾气，争吵不争吵，乃在于你有没有蒙召。

5Every saved one is a called one. To be called is to be saved. When the Lord Jesus said to Peter, “Follow Me,” that was His calling of Peter. We, the saved ones, have all been called. Once we were called, we became saints. Do not think that only persons such as Theresa or Francis should be called saints. You and I are saints also. Do you have the boldness to declare that you are a saint? Some of us may have the confidence only to say that we are believers, but not the assurance to say that we are saints. Some may say, “I am a sinner saved by grace, and I am a believer in Christ. But I dare not say that I am a saint.” The reason for this lack of assurance is that the evil influence from Catholicism still affects our understanding. Others, aware of failures like losing their temper or quarreling with their spouse, may not have the confidence to say that they are saints. But whether or not you are a saint does not depend on whether or not you lose your temper or quarrel. It depends on whether or not you have been called.

6钦定英文译本不说『蒙召的圣徒』，而说『蒙召作圣徒』。照这种繙译看，成不成为圣徒还不一定，不是已成的事实。但保罗并不是说，我们蒙召作圣徒；他乃是说，我们是蒙召的圣徒。如果我们转眼不看自己，而注视基督，我们就能宣告，我们是圣徒。我们会看见，圣徒就是蒙召的人。蒙神呼召就是分别归祂。比方说，被征召服兵役的人，就是从平民的生活中分别出来，被征召服役。这说明神的呼召。我们被神呼召的时候，就被祂征召、分别出来了。结果，我们就被圣别；也就是说，我们被分别出来为要达到一个目的。因著我们都蒙了神的呼召要达到祂的目的，所以我们是蒙召的圣徒。

6Instead of saying “called saints,” the King James Version says “called to be saints.” According to this translation, being a saint is pending; it is not already an accomplished fact. But Paul did not say that we are called to be saints; he says that we are called saints. If we turn away from ourselves and look at Christ, we shall be able to declare that we are saints. We shall realize that a saint is simply a called one. To be called by God is to be separated unto Him. For example, those who have been called into military service have been separated from civilian life and drafted into the service. This illustrates God’scall ing. When we were called by God, we were drafted, separated, by Him. As a result, we have been sanctified; that is, we have been separated unto a certain purpose. Because we all have been called by God unto His purpose, we are the called saints

2 同著所有在各处呼求我们主之名的人

2. With All Those Who Call Upon the Name of Our Lord in Every Place

7保罗在二节又说，『同著所有在各处呼求我们主耶稣基督之名的人；祂是他们的，也是我们的。』请注意他在这里不是说『和』，乃是说『同著』所有在各处呼求我们主耶稣基督之名的人。这指明一个地方召会，如在哥林多的召会，是单由那地方的信徒组成的，不是由各处所有的信徒组成的。这也指明本书不仅是为著在哥林多一地的召会，乃是为著在各处所有的信徒。哥林多前书是为著任何时间或地方的所有信徒。假如我写这封书信，我可能会用『和』而不用『同著』。保罗这里的用辞非常重要。我们已经看过，这指明地方召会仅仅包括那个特定地方上的圣徒，而不包括全地所有的圣徒。保罗写这封书信给在哥林多的召会，同著全地所有的圣徒。只有当地的圣徒才是某一个召会的组成分子，其他地方的圣徒就不是那个召会的组成分子。但这问候语指明，这卷例证的书不仅写给在哥林多的圣徒，也写给所有在各处的圣徒。

7In verse 2 Paul also says, “With all those who call upon the name of our Lord Jesus Christ in every place, theirs and ours.” Notice that here he does not say “and all those,” but “with all those.” This indicates that a local church, like the church in Corinth, is composed only of those believers in that locality, not of all believers in every place. It also indicates that this Epistle was intended not only for the believers in that one church in Corinth, but for all believers in every place. First Corinthians is for all believers of whatever place or time. If I had been writing this Epistle, I probably would have used the word and instead of with. Paul’s wording here is very important. As we have seen, it indicates that a local church includes only those in that particular locality, not all the saints on earth. Paul wrote this Epistle to the church in Corinth with all the saints on earth. Only the local saints are the components of a particular church. The saints in other localities are not components of that church. However, this greeting indicates that this book of illustrations was written not only to the saints at Corinth, but to all the saints, no matter where they may be.

8保罗说到在哥林多当地的圣徒时，用『蒙召的圣徒』一辞。但他说到全地所有的圣徒时，用另一种描述：『所有在各处呼求我们主耶稣基督之名的人。』在这节里我们看见：第一，我们是蒙召的圣徒；第二，我们呼求主的名。这指明我们这些信徒、圣徒，已经蒙神呼召，来呼求主的名。我们是蒙召来呼求的！蒙召是一次永远的，但呼求主的名却是一生之久。我们需要不断呼求祂。呼求主的名，包含信入祂。（罗十14。）所有在主里的信徒，都该是呼求祂名的人。（徒九14，21，二二16。）我们已经蒙召来呼求，就是蒙神呼召来呼求主耶稣的名。在这封书信开头几节里，保罗告诉我们使徒、召会、和圣徒的定义。首先，圣徒是蒙神呼召归给祂的人。其次，圣徒是呼求主耶稣之名的人。

8When referring to the local saints at Corinth, Paul uses the expression “called saints.” But when he speaks of all the saints on earth, he uses another description: “all those who call upon the name of our Lord Jesus Christ in every place.” In this verse we see two callings: first, we are called saints; second, we call upon the name of the Lord. This indicates that we, the believers, the saints, have been called by God to call upon the name of the Lord. We have been called to call! To be called is a matter once for all, but to call upon the name of the Lord is a lifelong matter. Continually we need to call on Him. To call upon the name of the Lord implies to believe in Him (Rom. 10:14). All believers in the Lord should be His callers (Acts 9:14, 21; 22:16). We have been called to call, called by God to call upon the name of the Lord Jesus. In the opening verses of this Epistle, Paul gives us the definition of an apostle, of the church, and of the saints. A saint first is one who has been called by God unto Him. Second, a saint is one who calls upon the name of the Lord Jesus

9呼求主耶稣的名不是默祷，乃是用听得见的声音呼求主。基督徒常常默祷，或是低声祷告，可是我们若要呼求主耶稣的名，就需要用听得见的声音向祂呼喊。我能见证，这种呼求会使你大大不同。你这样呼求主名时，你是头一个听见自己祷告的人。倘若你的祷告自己都不听，你怎么盼望主听你的祷告？你若听了自己的祷告，就会有把握，这个祷告主也垂听了。我们这些在基督耶稣里的圣徒并不是机器。所以，我们向主的祷告不该是机械的。我们呼求主耶稣的时候，我们的全人是挑旺起来的，我们整个里面的人都得著操练。我们曾经指出，圣徒乃是蒙神呼召的人，也是呼求主耶稣之名的人。然而，有些基督徒很强的反对呼求主名。但呼求主耶稣的名不只合乎圣经，更是我们日常生活中不可少的。我们基督徒不该哑口无声，我们参加聚会的时候，不该像哑吧偶像那样静坐。我们应当大声呼求主耶稣的名。有时候，我们甚至需要在公共场所里大声喊主。也许你认为这样很没有面子。实际上，你不会抱愧蒙羞，反而会在主里高昂。

9Calling on the name of the Lord Jesus is not a matter of praying silently. It is to call on the Lord audibly. Christians often pray silently or in a very low voice. But if we would call on the name of the Lord Jesus, we need to audibly call out to Him. I can testify that this kind of calling makes a great difference. When you call on the name of the Lord in this way, you are the first to listen to your prayer. If you do not listen to your own prayer, how do you expect the Lord to listen to it? But if you listen to your prayer, you will have the assurance that the Lord has heard it also. As saints in Christ Jesus, we are not machines. Our praying to the Lord, therefore, should not be mechanical. When we call on the Lord Jesus, our entire being is stirred up. Our whole inner being is exercised. We have pointed out that a saint is a person who has been called by God and who calls on the name of the Lord Jesus. However, some Christians strongly oppose calling on the name of the Lord. But to call on the name of the Lord Jesus is not only scriptural; it is also necessary in our daily living. As Christians, we should not be dumb. We should not come to the meetings and sit silently as if we were dumb idols. We should call on the name of the Lord Jesus aloud. Sometimes we may even need to call out to Him in public places. You may think that this will cause you to lose your face. Actually, instead of being put to shame, you will be uplifted in the Lord.

10你已经蒙主呼召了，但你呼求祂么？我担心我们中间还有些人不呼求主的名。他们仍然担心会丢脸。我们越呼求主耶稣的名，我们就越得释放、越高昂。不仅如此，这样的呼求标出我们是蒙召的圣徒。保罗在二节说，主耶稣基督是『他们的，也是我们的』。基督这包罗万有者，属于所有的信徒，祂是所分给我们的分，是神赐给我们的。（西一12。）使徒在林前一章二节末了加上这特别的辞句，为要强调一个重要的事实，就是无论在甚么地方，或甚么情况，基督乃是所有信徒惟一的中心。在本书信，使徒的用意是要解决哥林多信徒中间所存在的难处。对一切的难处，特别是分裂的事，惟一的解决乃是包罗万有的基督。我们都已经蒙召进入祂的交通，有分于祂。（9。）所有的信徒都当以祂为惟一的中心，不为任何有恩赐的人、过分强调的道理、或特别的作法所岔开。

10You have been called by the Lord, but are you calling on Him? I am concerned that even among us there are some who do not call on the name of the Lord. They are still concerned about losing their face. The more we call on the name of the Lord Jesus, the more we are released and uplifted. Furthermore, this calling designates us as called saints. In verse 2 Paul says that the Lord Jesus Christ is “theirs and ours.” Christ as the all-inclusive One belongs to all believers. He is our portion given to us by God (Col. 1:12). The apostle added this special phrase at the end of this verse to stress the crucial fact of Christ’s being the unique center of all believers in whatever place or situation. In this Epistle the apostle’sin tent i on was to solve the problems existing among the saints in Corinth. For all the problems, especially the matter of division, the only solution is the all-inclusive Christ. We have all been called into the fellowship, the participation, in Him (v. 9). All believers should be focused on Him, not distracted by any gifted person, any overemphasis on doctrine, or any particular practice

贰问安

II. GREETING

11三节是保罗对哥林多人的问安：『愿恩典与平安，从神我们的父，并主耶稣基督归与你们。』恩典是神作我们的享受，（约一17，林前十五10，）平安是从恩典产生的情形，起源于对我们父神的享受。

11In verse 3 we have Paul’s greeting to the Corinthians: “Grace to you and peace from God our Father and the Lord Jesus Christ.” Grace is God as our enjoyment (John 1:17; 1 Cor. 15:10), and peace is a condition which results from grace, issuing from the enjoyment of God our Father

参起初的恩赐

III. THE INITIAL GIFTS

一因著神在基督里的恩典而赐的

A. Given by the Grace of God in Christ

12保罗在一章四节说，『我因神在基督耶稣里所赐给你们的恩典，常常为你们感谢我的神。』使徒为哥林多信徒感谢神，不是根据他们在自己里面的光景，乃是根据神在基督里所赐给他们的恩典。

12In verse 4 Paul says, “I give thanks to God always concerning you based upon the grace of God which was given to you in Christ Jesus.” The apostle’s thanksgiving to God for the Corinthian believers was based upon the grace of God given to them in Christ, not upon their condition in themselves

二在基督里样样都得以富足

B. Enriched in Christ in Everything

13在五节保罗接著说，『因为你们在基督里，在一切的发表和知识上，样样都得以富足。』本节的发表一辞，希腊文是logos，娄格斯，意话，就是发表心思里所形成之思想的话。使徒所传讲福音的话，将神的思想传达到我们的悟性里。因此，话乃是神圣思想的发表（口才）。知识乃是对话里所传达、发表之事的领略和理解。哥林多的信徒在一切关于基督之神圣思想的发表上，并在一切对于认识基督的领略和理解上，都因神的恩典，得以富足。

13In verse 5 Paul continues, “That in everything you were enriched in Him, in all expression and all knowledge.” The Greek word for expression in this verse is logos, the word that expresses the thought formed in the mind. The word of the gospel preached by the apostle conveys the thought of God to our understanding. Hence, the word is the expression of the divine thought. Knowledge is the apprehension, the realization, of what is conveyed and expressed in the word. The Corinthian believers were enriched by the grace of God in all the expression of the divine thought concerning Christ and in all apprehension and realization in knowing Christ

三为基督所作的见证在你们里面得以坚固

C. Confirmed by the Testimony of Christ in You

14在六节保罗接著说，『正如我们为基督所作的见证，在你们里面得以坚固。』使徒对于基督的传讲，不仅有客观的道理，更有主观的经历；使徒乃是见证人，为基督作活的见证。这样为基督所作的见证，因著哥林多的信徒在基督里得以富足，如四至五节所说的，就在他们里面并在他们中间得以坚固。

14In verse 6 Paul goes on to say, “Even as the testimony of Christ was confirmed in you.” The testimony of Christ is the preaching of Christ by the apostle, not merely with objective doctrines, but with subjective experiences, as a witness bearing a living testimony of Christ. Such a testimony of Christ was confirmed within and among the Corinthian believers by their being enriched in Christ, as mentioned in verses 4 and 5

四在恩赐上一无所缺

D. Not Lacking Any Gift

15多年来，我一直为四至七节所困扰，特别是七节恩赐一辞的意思。哥林多圣徒的光景很可怜，分裂且混乱，我不明白保罗怎能为著哥林多召会感谢神。我对恩典也没有正确的领会。四十年前，我不知道恩典是甚么，所以我无法领会第四节。说到第五节，我希奇哥林多的信徒怎能在基督里得以富足。同样的，我也不明白为基督所作的见证在他们里得以坚固，以及他们在恩赐上一无所缺是甚么意思。我从前还根据第七节释放了一些信息，大意是说，『我们从哥林多前书看见，恩赐没有甚么作用。我们从第七节晓得，你可以样样恩赐都齐备，还是幼稚的。』那时候，我以为这样的领会是对的。但在我的深处，我对这几节没有平安。最后我开始看见，第七节所说的恩赐，我们可以称为起初的恩赐，就是出于恩典的恩赐，是我们相信主耶稣的时候所领受的。

15For years I was troubled by verses 4 through 7, especially by the meaning of the word gift in verse 7. I wondered how Paul could give thanks for the church in Corinth when the saints were in a poor situation, divided and confused. Also, I did not have the proper understanding of grace. Forty years ago, I did not know what grace is. As a result, I could not understand verse 4. Concerning verse 5, I wondered how the believers in Corinth could have been enriched in Christ. In like manner, I did not know what it meant for the testimony of Christ to be confirmed in them and for them not to be lacking in any gift. Regarding verse 7, I even gave messages in which I said something like this: “We see from 1 Corinthians that the gifts are not effective. From verse 7 we understand that you can have all manner of gifts and still be babyish.” At that time I thought this understanding was right. But deep within I did not have peace about these verses. Eventually I began to see that in verse 7 we have what we may call the initial gifts, the gifts which came out of the grace we received when we believed in the Lord Jesus.

16七节的恩赐是指从恩典产生的内在恩赐，如永远生命的白白恩赐，（罗六，）和作属天恩赐（来六4）的圣灵恩赐；（徒二38；）不是指外在、神奇的恩赐，如林前十二章和十四章里的医病、说方言等。这些恩赐乃是从恩典所接受，在神圣生命中初期的东西。这些初期的东西需要长大，（三6～7，）以达到完全的发展与成熟。哥林多信徒并不缺生命中初期的恩赐，但他们非常缺生命的长大。因此，不管他们在初期恩典里所得的有多丰富，他们在基督里仍旧是婴孩，是属魂的、属肉体的，甚至是属肉的。（二14，三1，3。）

16In verse 7 gift refers to the inward gifts issuing from grace, such as the free gift of eternal life (Rom. 6:23) and the gift of the Holy Spirit (Acts 2:38) 23 as the heavenly gift (Heb. 6:4), not the outward, miraculous gifts, such as healing or speaking in tongues, in chapters twelve and fourteen. All the inward gifts are parts of grace. They are the initial things of the divine life received of grace. All these need to grow (3:6-7) to their full development and maturity. The Corinthian believers were not lacking in the initial gifts in life, but they were desperately short of the growth in life. Hence, however much they were initially enriched in grace, they were still infants in Christ, soulish, fleshly, and even fleshy (2:14; 3:1, 3).

17经过多年以后，现在我终于能放胆的说，一章七节的恩赐与十二和十四章所说的恩赐不同。在这两章里，有些恩赐是神奇的，有些是成熟的。（我们来到哥林多前书这段的时候，会更充分的来看这一点。）我们已经指出，一章七节的恩赐是指从恩典所产生的初期恩赐，就是永远的生命和圣灵的恩赐。我们重生的时候，领受了永远的生命，这是神的恩赐。照行传二章三十八节看，圣灵也是恩赐。说这些恩赐是起初的恩赐，指明这些恩赐还没有发展，还没有长到成熟。植物从种子长到成为成熟的植物，说明起初恩赐的生长与发展。首先，种子撒在地里，这粒种子就是起初的植物。种子生长的时候，就不断发展，一直达到成熟。哥林多信徒都有起初的恩赐；他们都有神圣的生命和圣灵作种子撒在他们里面。如果我们不但从上下文，也在我们自己及其他信徒经历的光中领会这些经节，就会看见保罗在这里对哥林多人所说的是这个意思：『你们在哥林多的信徒已经接受了主耶稣。你们相信祂的时候，就领受了起初的恩赐─神圣的生命和圣灵。问题是你们没有让这些恩赐生长并发展。』为这缘故，保罗在林前三章指出，哥林多人需要长大。他说，『我栽种了，亚波罗浇灌了，惟有神叫他生长。』（6。）哥林多人就著起初的恩赐而言还是婴孩，迫切需要长大。婴孩有生命，也有生命的功能，但没有生命的长大或发展。这使婴孩不可能作甚么。孩子长得越大，能作的事就越多。比方说，我十一岁大的孙子能作许多事情，是他七岁大的弟弟所作不来的。就是长了四年，也会大大不同。这不是说弟弟没有生命。他有生命，但这生命还没有同样多的发展。照样，哥林多人虽然领受了起初的恩赐，也在基督里，在一切的发表和知识上，样样都得以富足，但他们仍是婴孩，起初的恩赐还没有发展。

17After many years, I now have the boldness to say that the gift in 1:7 is different from the gifts spoken of in chapters twelve and fourteen. In these two chapters some gifts are miraculous and others are mature. (We shall consider this more fully when we come to this portion of 1 Corinthians.) As we have pointed out, the gift in verse 7 refers to the initial gifts issuing from grace, namely eternal life and the gift of the Holy Spirit. At the time of our regeneration, we received eternal life as the gift of God. According to Acts 2:38, the Holy Spirit also is a gift. To speak of these gifts as initial gifts indicates that these gifts have not yet developed; they have not yet grown to maturity. The growth of a plant from a seed to a mature plant illustrates the growth and development of the initial gifts. First, a seed is sown into the ground. This seed is the initial plant. As the seed grows, it develops until it reaches maturity. The Corinthian believers all had the initial gifts; they all had the divine life and the Holy Spirit sown into them as seeds. If we understand these verses not only by the context but also in the light of our own experience and the experience of other believers, we shall see that here Paul was telling the Corinthians this: “You believers in Corinth have received the Lord Jesus. When you believed in Him, you received the initial gifts—the divine life and the Holy Spirit. The problem is that you have not allowed these gifts to grow and develop.” For this reason, in chapter three Paul points out that the Corinthians need to grow. He says, “I planted, Apollos watered, but God made to grow” (3:6). The Corinthians, still infants with respect to the initial gifts, desperately needed to grow. An infant has life and also the functions of life, but no growth or development of life. This makes it impossible for him to do anything. The more a child grows, the more he is able to do. For example, my eleven-year-old grandson can do many things which his younger brother, aged seven, is not able to do. Even four years’ growth makes a great difference. This does not mean that the younger boy does not have life. He has life, but does not have the same amount of the development of this life. Likewise, even though the Corinthians had received the initial gifts and had been enriched in Christ in all expression and in all knowledge, they were still infants. The initial gifts had not been developed.

18哥林多前书是写给崇尚哲学的人。然而，我们不要以为古时候的希利尼人比我们今天更崇尚哲学。我们都是崇尚哲学的，我们这些崇尚哲学的人就像哥林多人一样，在属灵事物的领会上已经得以富足。我们可能对这些事物有所认识，但在基督里仍然是婴孩。许多圣徒由于受了教育，能彀领会那些传达属灵事物的发表。他们也许理解其中的思想，却没有得著实际。这就是哥林多信徒的光景。因为他们受了文化、教育和哲学的薰陶，能彀领会那些表达保罗职事思想的话语；但他们却没有这思想的实际。今天的大学毕业生绝对可能在字面上领会我的职事，他们也许领会话语中所传达的思想，但他们可能没有这个思想所表明的实际。这个实际就是基督自己。他们就像哥林多信徒一样，在发表和知识上、在属灵事物的领会上是富足的；但他们没有得著多少这些事物的实际。

18The Epistle of 1 Corinthians was written to philosophical people. We should not think, however, that the ancient Greeks were more philosophical than we are today. We all are philosophical. Like the Corinthians, we philosophical ones have been enriched in our understanding concerning spiritual things. We may have the knowledge of these things, yet still be babes in Christ. Due to their education, many saints are able to understand the expressions used to convey spiritual things. They may grasp the thought without possessing the reality. This was the situation of the Corinthian believers. Because they were cultured, educated, and philosophical, they could understand the words which conveyed the thought of Paul’s ministry. But they did not have the reality of this thought. It is entirely possible for today’s college graduates to understand my ministry merely in word. They may understand the thought conveyed in words, but they may lack the reality to which the thought points. This reality is Christ Himself. Like the Corinthian believers, they are rich in expression and in knowledge, in their understanding of spiritual things, but they may not have much reality of these things

五等候主的显现

E. Awaiting the Unveiling of the Lord

19保罗在七节也说到『热切等待我们主耶稣基督的显现』。这里的显现是指主的再来。等待主的显现，是真信徒一种正常的表记。六坚固到底保罗在八节说，『祂也必坚固你们到底，使你们在我们主耶稣基督的日子无可指责。』这节里的祂，指四节里的神。那起头赐给我们恩典的神，也必坚固我们到底。坚固一辞指明，我们信徒在起头接受恩典之后，还需要在生命上长大。

19In verse 7 Paul also speaks of “awaiting the unveiling of our Lord Jesus Christ.” This unveiling refers to the Lord’s appearing, His second coming. To await the appearing of the Lord is a normal sign of true believers. F. Being Confirmed till the End In verse 8 Paul says, “Who will also confirm you till the end, unreprovable in the day of our Lord Jesus Christ.” The relative pronoun who in this verse refers to God in verse 4. The very God who has initially given us grace will also confirm us till the end. The word confirm indicates the need for growth after the initial receiving of grace