哥林多前书生命读经 · 第25篇

需要在生命中长大（二）

GROWTH IN LIFE NEEDED (2)

1读经：哥林多前书三章一至九节。在林前三章一节保罗告诉哥林多的信徒：『弟兄们，我从前对你们说话，不能把你们当作属灵的，只能当作属肉的，当作在基督里的婴孩。』保罗说他们是婴孩，这事实指明，他们接受神圣的生命和圣灵的初期恩赐以

1Scripture Reading: 1 Cor. 3:1-9 In 3:1 Paul tells the believers at Corinth, “And I, brothers, was not able to speak to you as to spiritual, but as to fleshy, as to infants in Christ.” The fact that Paul refers to them as infants indicates that they had not grown in life after receiving the initial gifts of the divine life and the Holy Spirit

2后，没有在生命里长大。

3在某地的圣徒若缺少生命的长大，就无法有正确的召会生活。事实上，召会的实际在他们中间并不存在。不错，他们在名义上是地方召会，但他们没有召会的实际。召会在那里只是得救之人的聚集，但这不能视为生命长大以及经历并享受基督的实际。不但如此，那里缺少生命的长大，那里信徒的基督徒生活就会一团糟，召会生活就会受到破坏，身体生活就会被毁坏。这正是在哥林多的情况。哥林多的信徒虽然接受了初期的恩赐，却没有在生命里长大。他们仅仅有神圣的生命和圣灵撒在他们里面作种子。因为他们没有在生命里正常的长大，他们就没有正确的基督徒生活、召会生活和身体生活。保罗领悟哥林多人中间的情况，就没有以道理的方式，乃以生命的方式，以𫗪养、浇灌、和生长的方式说到召会。惟有哥林多人在生命里长大，他们中间才能藉著经历基督而有召会的实际，那时身体生活才能建立起来。

3If the saints in a particular locality are short of the growth of life, they cannot have the proper church life. Actually, the reality of the church does not exist among them. Yes, they are a local church in name, but they do not have the reality of the church. The church exists as a gathering of saved people, but it cannot be considered a reality in the growth of life and in the experience and enjoyment of Christ. Furthermore, where the growth of life is lacking, the believers’ Christian life will be a mess, the church life will be damaged, and the Body life will be destroyed. This was exactly the situation in Corinth. Although the Corinthian believers had received the initial gifts, they had not grown in life. Instead, they merely had the divine life and the Holy Spirit sown into them as seeds. Because they did not have the normal growth in life, they did not have the proper Christian life, church life, and Body life. Realizing the situation among the Corinthians, Paul does not speak of the church in a doctrinal way, but in the way of life, in the way of feeding, watering, and growing. Only if the Corinthians grew in life could the reality of the church exist among them through the experience of Christ and only then could the Body life be built up

三种恩赐

THREE KINDS OF GIFTS

4在哥林多前书里有三种恩赐：一章里初期的恩赐，十二、十四章里神奇和成熟的恩赐。我们曾一再指出，初期的恩赐是信徒得救时所接受的恩赐，包括神圣的生命和圣灵。神奇的恩赐包括医病和说方言这样的事。巴兰的驴说人话，那的确是神奇的事，是说方言的真实事例。甚至没有人生命的受造之物也实际的说人话。十二、十四章的说方言，是指说人所没有学过的真正语言。在神圣的能力之下，信徒忽然神奇的说别的语言；这才是真正的说方言。这种神奇的恩赐不像成熟的恩赐需要在生命里长大。真正的说方言，与今天实行所谓的说方言不同；今天所谓说方言的人，只是发出一些与任何真正语言都无关的声音和音节。这些声音若由语言学家记录并分析，就会被证实不是任何语言或本地话的一部分。在十二、十四章保罗题起说方言和繙方言。在五旬节派和灵恩派团体中间，有许多人所以为说方言和繙方言的事例。然而，这些有很多都不是真实的。例如，在聚会中有人也许发出某些声音或音节，这些会以某种方式繙译出来。在另一次聚会中，同样的人也许发出同样的声音；然而，却有不同的繙译。因此，同样的声音有两种繙译。这样的事不是真实神奇的恩赐。反之，那是天然的，是人的发明。

4In 1 Corinthians there are three kinds of gifts: the initial gifts in chapter one and the miraculous and the mature gifts in chapters twelve and fourteen. Again and again we have pointed out that the initial gifts, the gifts believers receive at the time they are saved, include the divine life and the Holy Spirit. Miraculous gifts include such things as healing and speaking in tongues. When Balaam’s donkey spoke a human language, that certainly was a miraculous occurrence, a true instance of speaking in tongues. A creature that did not even possess human life actually spoke a human language. The tongues - speaking in chapters twelve and fourteen refers to the speaking of an actual language which a person has not learned. Suddenly, under the divine power, a believer miraculously speaks another language. This is genuine tongues - speaking. This kind of miraculous gift does not require the growth in life as the mature gifts do. Genuine tongues - speaking is different from the so - called speaking in tongues practiced today, where people utter sounds and syllables which have nothing to do with any actual language. If these sounds were recorded and analyzed by a linguist, it would be proved that they are not part of any language or dialect. In chapters twelve and fourteen Paul mentions both speaking in tongues and the interpretation of tongues. Among Pentecostal and charismatic groups, there are many supposed instances of speaking in tongues with interpretation. However, in many cases these are not genuine. For example, in a meeting someone may speak certain sounds or syllables which will then be interpreted in a particular way. In another meeting the same person may utter the same sounds; however, they are given a different interpretation. Thus, the same sounds have two interpretations. Such a thing is not a genuine miraculous gift. On the contrary, it is natural and of human invention.

5毫无疑问，医病是神奇的恩赐。保罗所题医病的恩赐是真正神奇的。但在今天基督徒所举办的医病大会里，有许多虚假的医治。在许多这种医病大会里，真正得著神奇医治的连一个也没有。十二、十四章也有另一类恩赐，就是成熟的恩赐。申言是这些成熟恩赐的一种。申言胜于说方言，因为说方言并不建造召会，但申言的确建造召会。（十四4。）我们都该寻求那些恩赐，尤其是建造召会的申言。我们若要为著建造召会而申言，就必须有生命的经历。我们申言的能力在于我们的经历。我们若没有正确生命的经历，就无法申言以建造召会。

5There can be no doubt that healing is a miraculous gift. The gift of healing mentioned by Paul is truly miraculous. But in the healing campaigns conducted by Christians today there are many false healings. In many of these campaigns, there is not one case of a genuine miraculous healing. In chapters twelve and fourteen we also have another category of gifts, the mature gifts. Prophesying is one of these mature gifts. To prophesy is better than to speak in tongues because speaking in tongues does not build up the church, but prophesying does build up the church (14:4). We all should seek those gifts, especially prophesying, which build up the church. If we would prophesy for the building up of the church, we must have the experience in life. Our ability to prophesy depends on our experience. If we do not have the proper experience in life, we shall not be able to prophesy to build up the church

6哥林多前书里申言的恩赐与今天在灵恩派团体里一般所实行的不同。例如，许多年前，有人豫言大地震会毁灭洛杉矶市。这种所谓的豫言，通常以旧约的方式，结束于『耶和华如此说』的话。但在哥林多前书里，申言的意思是为基督说话，甚至说出基督。我们若要说出基督，首先必须经历基督。惟有我们对基督有真正的经历，我们才能将祂供应给召会。因此，要藉著说出基督而申言，就需要经历。在哥林多人中间也许有好些神奇的恩赐，但他们缺少成熟的恩赐，如为著建造召会的申言的恩赐。

6The gift of prophecy in 1 Corinthians is different from that commonly practiced in charismatic groups today. For example, many years ago some prophesied that a great earthquake would destroy the city of Los Angeles. Usually, such so-called prophecies conclude, in Old Testament fashion, with the words, “Thus saith the Lord.” But in 1 Corinthians prophesying means to speak for Christ and even to speak forth Christ. If we would speak forth Christ, we must first experience Christ. Only when we have the genuine experience of Christ can we minister Him to the church. Thus, to prophesy by speaking forth Christ requires experience. Among the Corinthians there may have been a number of miraculous gifts, but they were short of the mature gifts, such as the gift of prophesying for the building up of the church.

7在哥林多前书里也有治理或领头的恩赐。这样的恩赐乃是以成熟为基础。我们无法期望年轻的圣徒能作领头的人。领头需要相当的成熟。事实上，这恩赐与长老职分有关。长老不是婴孩。反之，他必须是有点成熟的人。哥林多的信徒缺少成熟的恩赐。他们尤其缺少说出基督，使召会得著供应并建造的恩赐，也缺少正确领头的恩赐。他们接受了初期的恩赐，但他们中间没有多少人在生命长大；结果，就没有正确申言或领头的恩赐，能把召会建造起来。

7In 1 Corinthians we also have the gift of ruling, or of taking the lead. Such a gift is based on maturity. We cannot expect that a young saint should be able to be a leading one. Taking the lead requires a certain amount of maturity. Actually, this gift is related to eldership. An elder is one who is not a babe. On the contrary, he must be a person with some maturity. The believers at Corinth were lacking in the mature gifts. In particular, they were short of the gift to speak forth Christ that the church may be supplied and built up, and short of the gift of proper leadership. They had received the initial gifts, but not many among them had grown in life. As a result, there was neither the proper gift of prophesying nor of leading that can build up the church

保罗的负担

PAUL’S BURDEN

8我们由保罗在三章一节的话知道，哥林多的信徒没有在生命里长大，却停留在婴孩阶段。因此，他有负担指出长大的需要，就说，『我栽种了，亚波罗浇灌了，惟有神叫他生长。可见栽种的算不得甚么，浇灌的也算不得甚么，只在那叫他生长的神。』（6～。）这清楚指明信徒需要栽种并浇灌，好在生命里长大。我们曾指出，虽然哥林多的信徒接受了神圣的生命和圣灵，作为撒在他们里面的种子，但他们停留在婴孩时期，没有在生命里长大。事实上，他们继续活在他们的希腊文化、哲学和智慧里。这引起他们基督徒生活中的混乱，破坏召会生活，并毁坏身体生活。因此，保罗写这封书信时，有负担告诉他们，他们不该再活他们的希腊文化、智慧和哲学。

8We know from Paul’sword in 3:1 that the Corinthian believers had not grown in life, but remained in the stage of infancy. Thus, burdened to point out the need for growth, he says, “I planted, Apollos watered, but God made to grow; so that neither is the one who plants anything nor the one who waters, but the One Who makes to grow, God” (vv. 6-7). This clearly indicates that the believers need the planting and the 7 watering in order to grow in life. We have pointed out that even though the Corinthian believers had received the divine life and the Holy Spirit as the seed sown into them, they remained in their infancy and did not grow in life. Actually, they continued to live in their Greek culture, philosophy, and wisdom. This caused confusion in their Christian life, damage to the church life, and ruin to the Body life. Hence, in writing this Epistle Paul was burdened to tell them that they should no longer live their Greek culture, wisdom, and philosophy.

9保罗在一章用智慧这辞，专指希腊文化的智慧。我信哥林多人读这封书信，就领悟智慧等于文化。他们停留在本国的文化里，并活在其中。然而，保罗似乎在说，『弟兄们，神召你们进入了祂儿子的交通，不是进入你们的文化。基督是你们的分，你们蒙召进入了祂的交通；这位基督成了从神给你们的智慧。祂天天是你们的公义、圣别和救赎。你们不该再活你们的文化，却该活基督。作为神的智慧，基督是神深奥的事。人眼睛未曾看见，人耳朵未曾听见，人心也未曾想到的，神已藉著祂的灵向我们启示了。这些事，就是神的深奥，与基督为著我们的定命作神奥秘的智慧有关。』保罗有负担要哥林多的信徒在生命里长大。他知道他们若在生命里长大，自然而然就会有正确的基督徒生活。然后，他们中间就会有召会生活的实际，真正的身体生活也会建立起来。他们就不仅仅是在名义上的召会，也是在实际上、在生命上、并在经历基督上的召会。这样，他们就会真正、实际的是神的耕地和神的殿。

9When Paul uses the word wisdom in chapter one, he is specifically referring to the wisdom of Greek culture. I believe that when the Corinthians read this Epistle, they realized that wisdom was equivalent to culture. They remained in their native culture and lived in it. Paul, however, seemed to be saying, “Brothers, God has called you into the fellowship of His Son, not into your culture. The very Christ who is your portion and into whose fellowship you have been called has become wisdom from God to you. Daily He is your righteousness, sanctification, and redemption. No longer should you live your culture, but you should live Christ. As God’s wisdom, Christ is the deep things of God. What man’s eye has not seen, what man’s ear has not heard, and what man’s he art has never imagined has been revealed to us through the Spirit of God. These things, the depths of God, are related to Christ as God’s mysterious wisdom for our destiny.” Paul was burdened that the Corinthian believers would grow in life. He knew that if they would grow in life, spontaneously they would have a proper Christian life. Then the reality of the church life would exist among them, and the genuine Body life would be built up. They would be the church not merely in name, but in reality, in life, and in the experience of Christ. Then they would be the farm of God and the temple of God in a way that is actual and practical.

婴孩的标记

SIGNS OF INFANCY

10在林前三章我们看见哥林多的信徒显示一些婴孩的标记。二节说，『我给你们奶喝，没有给你们干粮，因为那时你们不能吃，就是如今还是不能。』信徒中间有婴孩的情形，其标记是他们只能喝奶，不能吃干粮。只要信徒留在婴孩阶段，无论他听见多少篇含有干粮的信息，他都不能吃干粮。在我们中间，多多少少也有这种婴孩的标记。年复一年，我们供应干粮给圣徒。但许多时候，圣徒对所供应之事的反应，显示他们搆不上这水平。这指明许多人不能吃干粮，他们只能喝奶。这是婴孩的标记。

10In 1 Corinthians 3 we see that the believers at Corinth showed certain signs of infancy. Verse 2 says, “I gave you milk to drink, not solid food; for you were not then able to receive it. But neither yet now are you able.” One sign of infancy among the believers is that they are able to receive only milk, not solid food. As long as a believer remains in a stage of infancy, he is not able to receive anything solid, no matter how many messages he may hear which contain solid food. To some extent at least, this sign of infancy is present among us. Year by year solid food is ministered to the saints. But in many cases the saints, by their reaction to what is ministered, show that they are not able to come up to this level. This indicates that many are not yet able to receive solid food. Instead, they can only take in milk. This is a sign of infancy

11最近在一次聚会中，圣徒复习关于哥林多前书生命读经的信息。我盼望圣徒的反应会指明他们消化了一些干粮。然而，照著那次聚会中所分享的，显然许多人还是只能喝奶。我盼望有些人会见证，因著主的怜悯，他们经历基督是每天的公义、圣别和救赎。但没有人作这样的见证。不但如此，许多人不在意信息中的『钻石』，反而更在意『包装纸』与『盒子』。他们说到盒子与包装纸，却忽略钻石。生命长大的人不被包装纸或盒子所占有，却注意钻石。在他们的见证里，他们宝贵钻石，并说到钻石。

11Recently in a certain meeting the saints were reviewing one of the Life-study messages on 1 Corinthians. I was hoping that the response of the saints would indicate that they had digested some solid food. However, according to what was shared in that meeting, it became evident that many can still receive only milk. I was hoping that some would testify that, by the Lord’s mercy, they were experiencing Christ as daily righteousness, sanctification, and redemption. But testimonies of this kind were not given. Furthermore, instead of caring for the “diamonds” found in the messages, many paid more attention to the “wrappings” and the “box.” They spoke about the box and the wrappings, but neglected the diamonds. Those who have grown in life are not preoccupied by wrappings or by the box, but concentrate on the diamonds. In their testimonies they appreciate the diamonds and speak of them.

121林前一至二章有许多钻石。然而，历代读这封书信的人多半只摸著包装纸或盒子，没有摸著钻石─神深奥的事。例如，我们见证关于一章三十节时，应当能述说基督如何在我们的日常生活中成为从神给我们的智慧。一位弟兄也许见证，他在婚姻生活中享受基督作他现时、活的、并即时的公义、圣别和救赎。这样的说话就显示我们已经看见钻石，而不是只看见包装纸。我非常关切有些在自己所在地供应话语的领头人，也许重复在这职事里所释放的信息，而没有亲自看见钻石。他们也许鼓励圣徒并劝勉他们在生命里长大；他们也许教导圣徒如何包装钻石，如何将钻石放在漂亮的盒子里，并如何宝贵钻石，珍爱钻石。他们也许说到许多『如何』，而没有真正看见钻石的异象。然而，我盼望越来越多的领头人和众圣徒都能见证，他们所看见并经历哥林多前书里的钻石。保罗在一章九节所说关于神儿子之交通的话，的确是钻石。我们需要见证这交通，这互相的享受，不是在道理上，乃是在经历上。学习道理只是喝奶，而在经历上接受钻石是吃干粮。婴孩的第一个标记是不能吃干粮。在三章三节保罗暴露婴孩的第二个标记：『因为在你们中间有嫉妒、争竞，你们岂不是属肉体，照著人的样子而行么？』作婴孩的人满了嫉妒、争竞，并照著人的样子而行，就是照著在肉体里堕落的人而行。作婴孩的人，那些关于属灵的事肤浅、表面的人，仍有嫉妒、争竞。我们中间若有任何争竞或嫉妒，就指明我们是婴孩。

12There are many diamonds in chapters one and two of Corinthians. However, throughout the generations most readers of this Epistle have touched only the wrappings or the box, not the diamonds, the deep things of God. For example, when we testify concerning 1:30 we should be able to tell how Christ becomes wisdom to us from God in our daily life. A brother may testify that in his married life he enjoys Christ as his present, living, and instant righteousness, sanctification, and redemption. To speak in this way is to show that we have seen the diamonds and not just the wrappings. I am very concerned that certain of the leading ones who minister the Word in their localities may repeat the messages given in the ministry without themselves having seen the diamonds. They may encourage the saints and advise them about the growth in life, and they may teach them how to wrap the diamonds, how to put the diamonds in pretty boxes, and how to treasure the diamonds and love them. They may speak a lot about “how to,” without having seen the genuine vision of the diamonds. Nevertheless, I hope that more and more the leading ones and all the saints will be able to testify of what they have seen and experienced concerning the diamonds in 1 Corinthians. Paul’sword about the fellowship of the Son of God in 1:9 is certainly a diamond. We need to testify of this fellowship, this mutual enjoyment, not in a doctrinal way, but in the way of experience. To learn doctrine is to receive only milk, whereas to take the diamonds in an experiential way is to receive solid food. The first sign of infancy is not being able to receive solid food. In verse 3 Paul exposes a second sign of infancy: “For whereas there is jealousy and strife among you, are you not fleshly and walking according to man?” Those who are infants are full of jealousy and strife and walk according to man, that is, according to fallen man in the flesh. Those who are infants, who are shallow and superficial concerning spiritual things, still have jealousy and strife. Any strife or jealousy among us indicates infancy.

13假定一位弟兄在聚会中作了非常好的见证。另一位弟兄听见这见证，就定意要作更好的见证。这就是争竞，表明这位弟兄是婴孩。假定只有几位圣徒对你的见证说阿们，却有许多人对另一位弟兄所作的见证说阿们。倘若这困扰你，就暴露你仍有一些争竞或嫉妒。一位弟兄作见证，得著大声阿们的回应，我们就该喜乐。我们该为著我们中间有这样一颗『钻石』赞美主。

13Suppose a brother gives a very good testimony in the meeting. Then another brother, hearing this testimony, decides to give an even better testimony. This is strife, a sign of this brother’sin fancy. Suppose only a few saints say amen to your testimony, but many say amen to a testimony given by another. If this bothers you, it exposes the fact that with you there is still some strife or jealousy. We should be happy when there is a loud response of amen to a brother’s testimony. We should praise the Lord that there is such a “diamond” among us

14婴孩的第三个标记是高举属灵大汉，引起分裂。在三章四至五节保罗写著：『有的说，我是属保罗的，另有的说，我是属亚波罗的；你们岂不是属肉体的人么？亚波罗算甚么？保罗算甚么？照著主所赐给他们各人的，不过是执事，藉著他们，你们信了。』哥林多人高举一些人，这事实进一步指明他们并不成熟。在七节保罗指出，栽种的和浇灌的都算不得甚么，就著在生命里长大而言，神乃是一切。我们若将眼目转向神自己，就会得拯救脱离因看重基督的某一个执事过于别人，而造成的分裂。我们可能像哥林多人一样，高举某些属灵大汉，因而引起分裂。有些人也许宣告：『我非常喜欢这位弟兄，我认为他讲得最好。』在召会生活里，我们对讲员、长老、弟兄或姊妹，不该有任何偏好。有偏好乃是婴孩的标记。保罗在本章所指出婴孩的三个标记，是今天许多基督徒中间都有的标记。很少信徒能吃干粮。嫉妒、争竞、并高举某些人是很普通的。我盼望在主的恢复里，我们中间这一切婴孩的标记都会消失。我们听见一篇信息，应当能进入那篇信息的深处，不受包装纸或盒子的打岔。不但如此，我们不该有嫉妒或争竞，也不该有任何个人的偏好或拣选。这会证明我们已在生命里长大，甚至成熟。

14A third sign of infancy is exalting spiritual giants to cause divisions. In 3:4 and 5 Paul writes, “For whenever one says, I am of Paul, and another, I of Apollos, are you not men? What then is Apollos? And what is Paul? Ministers through whom you believed, even as the Lord gave to each one.” The fact that the Corinthians were exalting certain persons is a further indication of their immaturity. In verse 7 Paul points out that both those who plant and those who water are not anything, but God is everything as far as the growth in life is concerned. If we turn our eyes to God alone, we shall be delivered from the divisiveness which results from appreciating one minister of Christ above another. It is possible for us to be like the Corinthians in exalting certain spiritual giants and thereby causing division. Some may declare, “I like this brother very much and think his speaking is excellent.” In the church life we should not have any preference concerning speakers, elders, brothers, or sisters. To have preferences is a sign of infancy. The three signs of infancy pointed out by Paul in this chapter are the very signs present among many Christians today. Few believers are able to receive solid food. Jealousy, strife, and the exaltation of certain persons are common. I hope that among us in the Lord’s recovery all these signs of infancy will disappear. When we hear a message, we should be able to get into the depths of that message and not be distracted by the wrappings or the box. Furthermore, we should not have jealousy or strife, and we should not have any personal preferences or choices. This will prove that we have grown and even matured in life.

耕地和建筑

THE FARM AND THE BUILDING

15在这个点上，我要进一步说到召会是神的耕地和神的建筑。『神的耕地』主要的是指在生命里的长大。建筑，殿，是指神永远定旨的目标。因此，召会是耕地产生材料，使神完成祂的目标，得著建筑。首先有为著在生命里长大的耕地，然后有为著完成神永远定旨的建筑。能领会这些要紧的事，指明我们接受了三章九节的干粮。赞美主，耕地是为著在生命里的长大，建筑是为著神目标的完成！

15At this point, I would like to say a further word concerning the church as God’s farm and God’s building. The expression “God’s farm” refers mainly to the growth in life. The building, the temple, refers to the goal of God’s eternal purpose. Thus, the church is the farm to produce materials so that God may fulfill His goal to have the building. First we have the farm for the growth in life, then the building for the fulfillment of God’s eternal purpose. To be able to grasp these crucial matters is an indication that we have taken in the solid food in 3:9. Praise the Lord that the farm is for the growth in life and that the building is for the fulfillment of God’s goal

16在三章十七节保罗说，神的那殿是圣的。照著上下文，这里的圣不单是圣别归神；圣的意思就是非希腊的。我们若以为圣字的意思仅仅是分别，我们对本节的领会就太肤浅、太道理了。哥林多人圣别归神，意思是他们不再是希腊的。同样的原则，我们要成为圣的，分别归神，意思是我们不再是美国的、中国的、日本的或德国的。我们若看见这事，就表明我们从十七节接受了干粮。这证明我们已领会了经历上、实际、并深奥的事。成为神的建筑，意思是我们不再分裂或分散。照著这几章的上下文，建筑与分裂相对。保罗知道在哥林多的希利尼信徒因著偏好而分裂。在一章十二节他说，『我是说，你们各人说，我是属保罗的，我是属亚波罗的，我是属矶法的，我是属基督的。』这指明信徒分散了；他们甚至没有堆积在一起，更不用说同被建造成为神的殿了。我再说，神渴望得著一个建筑。神的目标就是这个建筑。首先，祂要得著耕地生长基督，然后祂要得著一个建筑。哥林多人没有圣的建筑，就是在希腊文化以外的建筑。这就是说，他们没有圣的、由神的灵内住的建筑，不包含他们智慧、哲学、和文化的建筑。然而，神的目标是要得著被神的灵充满的建筑，由在祂耕地上生长之材料建造而成的建筑。我们信徒都必须为著神的建筑。

16In 3:17 Paul says that the temple of God is holy. According to the context, to be holy here is not simply to be separated to God; to be holy means not to be Greek. If we think that the word holy merely means to be separated, our understanding of this verse is too superficial and doctrinal. For the Corinthians to be separated unto God means that they are no longer Greek. In the same principle, for us to be holy, separated unto God, means that we are no longer American, Chinese, Japanese, or German. If we see this matter, it is a sign that we have received solid food from verse 17. It proves that we have grasped something experiential, practical, and deep. To be God’s building means that we are no longer divided or scattered. According to the context of these chapters, the building is versus division. Paul knew that the Greek believers at Corinth had been divided by their preferences. In 1:12 he says, “Now I mean this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.” This indicates that the believers had been scattered; they were not even piled up, much less built up together to be God’s temple. To repeat, God desires a building. God’s goal is the building. First, He wants a farm to grow Christ, and then He wants a building. The Corinthians did not have a building which was holy, a building which was outside Greek culture. This means that they did not have a building which was holy and indwelt by the Spirit of God, a building which contained nothing of their wisdom, philosophy, and culture. Nevertheless, God’s goal is to have a building filled with the Spirit of God, a building of materials grown on His farm. As believers, we all must be for God’s building.

17接受怜悯看见异象我们领悟自己缺少在生命里的长大，也缺少建造时，我们的反应也许使我们更受蒙蔽。有些人也许成为兴奋的，有些人也许哀哭，还有些人

17RECEIVING MERCY TO SEE THE VISION When we realize our shortage concerning the growth in life and the building, we may react in a way which causes us to become even more veiled. Some may become excited, others may weep, and still others

18也许祷告或想要悔改。但甚至兴奋、哀哭、祷告、和悔改也可能成为帕子。这些活动也许拦阻我们看见神经纶的异象。

18may pray or try to repent. But it is possible even for excitement, weeping, praying, and repenting to become veils. These activities may hinder us from seeing the vision of God’secon o my

19我们要看见这异象，就需要神的怜悯。9罗马九章有关于神怜悯的话，行传九章有神怜悯的例证。罗马九章十六节说，『这样看来，这不在于那定意的，也不在于那奔跑的，只在于那施怜悯的神。』照著行传九章，神向大数的扫罗施怜悯。毫无疑问，扫罗得救以前祷告得很多。然而，很难说神曾否答应他的祷告。但有一天，令扫罗大吃一惊，主向他显现。这就是怜悯。我们不需要宗教式的哀哭、祷告或悔改，但我们的确需要主的怜悯，好看见那向保罗显示的异象。我们需要看见，我们仍然多么活在我们的文化、传统和宗教里。我们需要看见，我们活在基督以外的许多事物里，我们实际上没有天天活基督。不错，我们听过许多信息，但我们可能还没有看见异象。哦，我们需要主的怜悯，好看见属天的异象！我们的哀哭或兴奋都算不得甚么。我再说，我们需要神的怜悯。虽然我们不该兴奋的或以宗教的方式祷告，但我们该恳切祷告求主的怜悯。让我们众人祷告：『主，怜悯我。我需要看见保罗所看见的异象。主，给我晴朗的天空，使我看见你经纶的启示。』

19To see this vision we need God’s mercy. In Romans 9 we have a word about God’s mercy and, in Acts an illustration of God’s mercy. Romans 9:16 says, “So then, it is not of the one who wills, nor of the one who runs, but of God, the One Who shows mercy.” According to Acts 9, God showed mercy to Saul of Tarsus. No doubt, Saul prayed a great deal before he was saved. It is doubtful, however, that God ever answered his prayers. But one day, to Saul’s great surprise, the Lord appeared to him. This is mercy. We do not need to weep, pray, or repent in a religious way, but we do need the Lord’s mercy to see the vision shown to Paul. We need to see how much we are still living in our culture, tradition, and religion. We need to see that we are living in many things other than Christ and that we are not actually living Christ day by day. Yes, we have heard messages, but still we may not see the vision. Oh, we need the Lord’s mercy to see a heavenly vision! Neither our weeping nor our excitement means anything. Again I say, we need God’s mercy. Although we should not pray in an excited way or in a religious way, we should pray earnestly for the Lord’s mercy. Let us all pray, “Lord, have mercy on me. I need to see the vision seen by Paul. Lord, grant me a clear sky that I may see the revelation of Your economy.”