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哥林多前书生命读经 · 第55篇

对付主的晚餐（二）

Dealing with the Lord’s supper (2)
1读经：哥林多前书11:17-34。在林前十一章十七至三十四节保罗对付主的晚餐这件事。让我们来看保罗在这些经文里所说不同的点。
1Scripture Reading: 1 Cor. 11:17-34 In 11:17-34 Paul deals with the matter of the Lord’ss upper. Let us consider the different points covered by Paul in these verses
壹 对混乱的责备
I. REBUKING BECAUSE OF THE DISORDER
一 吩咐一事，并不是称赞
A. No Praise in Giving This Charge
2在十一章十七至二十二节，保罗因著哥林多人中间对主晚餐的混乱，而责备他们。在十七节他说，『然而，我要吩咐一事，并不是称赞你们，因为你们聚在一起，不是受益，乃是招损。』这里的『然而』，指明『我…并不是称赞你们』与二节『我称赞你们』之间的对比。从本节至本章末了，使徒对付第八个难处，就是关于主的晚餐。保罗诚实且坦率。信徒该受称赞时，他就称赞他们。但他们不该受称赞时，他就不称赞他们。虽然使徒在十七节没有说，『我责备你们，』然而他以责备的口气对他们说话。
2In 11:17-22 Paul rebukes the Corinthians because of the disorder among them with regard to the Lord’ss upper. In verse 17 he says, “But in giving this charge, I do not praise you, because you come together not for the better but for the worse.” The word “but” here indicates a contrast between “I do not praise you” and “I praise you” in verse 2. From this verse through the end of the chapter, the apostle deals with the eighth problem, the problem concerning the Lord’ss upper. Paul is honest and frank. When the believers should be praised, he praises them. But when they should not be praised, he does not praise them. Although Paul does not say in verse 17, “I rebuke you,” he nonetheless speaks to them in a rebuking tone
二 哥林多信徒聚在一起，不是受益，乃是招损
B. The Corinthian Believers Coming Together Not for the Better but for the Worse
3保罗不称赞他们，原因是他们聚在一起，不是受益，乃是招损。（17。）这指明信徒聚在一起，也许是亏损，而不是利益。『不是受益，乃是招损，』意思是哥林多人聚在一起的结果不是利益，乃是损失。他们聚会的结果不是得著，乃是亏损。有些哥林多人成为软弱的，有些成为患病的，有些甚至死了。这证明他们大受亏损。
3The reason Paul did not praise them was that their coming together was not for the better, but for the worse (v. 17). This indicates that the meeting together of the believers may be a loss instead of a profit. The expression “not for the better but for the worse” means that the result of the Corinthians coming together was not profit but loss, that the result of their meeting was not gain but loss. Some Corinthians became weak, others became sick, and some even died. This proves that they lost a great deal
三 在他们的召会聚会中，他们中间有分裂
C. Divisions Existing among Them in Their Church Meeting
4在十八节保罗继续说，『第一，我听说你们在召会中聚在一起的时候，你们中间有分裂，我也有几分相信。』保罗说得相当委婉。他不是说他完全相信他所听见的；反之，他说他有几分相信。这显示他责备哥林多人时委婉的口气。『在召会中』意即在召会的聚集里。（四34～35。）
4In verse 18 Paul goes on to say, “For first of all, when you come together in the church, I hear that divisions exist among you, and some part I believe.” Paul spoke in a rather soft way. He does not say that he fully believed all he heard; on the contrary he says that he believed a certain part. This reveals his soft tone in rebuking the Corinthians. The expression “in the church” means in the assembly of the church (14:34-35).
5十一章十九节继续说，『在你们中间不免有派别，好叫那些蒙称许的人在你们中间显明出来。』派别，原文指宗派，不同意见的派别，如在加拉太五章二十节者。蒙称许，意经过试验，符合要求。照著本节，甚至派别（宗派）也有助于使蒙称许的人显明出来，因他们不是分门结党的人。
5Verse 19 continues, “For there must also be parties among you, that those who are approved may become manifest among you.” The Greek word rendered parties means sects, schools of different opinions, as in Galatians 5:20. The word approved means tested that the specifications have been met. According to this verse, even the parties, the sects, are useful to manifest the approved ones, those who are not sectarian
四 他们聚在一处的时候，并不是吃主的晚餐
D. Their Coming Together in the Same Place Not Being to Eat the Lord’sS upper
6在林前十一章二十节保罗说，『你们聚在一处的时候，并不是吃主的晚餐。』在十章二十一节保罗说到主的筵席。如我们所看过的，主的筵席所著重的，乃是交通于祂的血和祂的身体，（16～17，）有分于主，彼此在交通里享受主；主的晚餐所强调的，乃是对主的记念。（十一24～25。）在主的筵席里，我们领受祂的身体和祂的血，作我们的享受；在主的晚餐里，我们记念祂，使祂得著享受。
6In verse 20 Paul says, “When therefore you come together in the same place, it is not to eat the Lord’ss upper.” In 10:21 Paul speaks of the table of the Lord. As we have seen, the emphasis of the table of the Lord is the fellowship of His blood and of His body (10:16- 17), the participation in the Lord, the enjoyment of the Lord in mutuality, in fellowship; whereas the emphasis of the Lord’ss upper is the remembrance of the Lord (11:24-25). At the Lord’stable we receive His body and blood for our enjoyment; at the Lord’ss upper we give Him our remembrance for His enjoyment
7在二十一节保罗宣告：『因为吃的时候，各人先吃自己的饭，甚至这个饥饿，那个酒醉。』在使徒时代，信徒们习惯聚在一起同吃晚餐，就是一天的正餐。富人带的食物多些、好些，为著彼此享受，穷人带的少些。这称为爱筵，（彼后二13，犹12，）是从逾越节筵席的背景来的。（路二二～20。）爱筵结束时，他们吃主的晚餐，就是吃饼喝杯记念主。（林前十一23～25。）哥林多人在这事上作得不合宜，他们没有彼此等待，（参33，）各人先吃自己的晚餐，结果富人酒醉，穷人饥饿。（21。）这造成他们中间的分裂与派别，（18～19，）破坏了主的晚餐；这样，他们就不是吃主的晚餐。（20。）在二十二节保罗对他们说，『你们要吃喝，难道没有家么？还是你们藐视神的召会，羞辱那无有的？我对你们可怎么说？可称赞你们么？在这事上我不称赞。』
7In verse 21 Paul declares, “For in eating, each one takes his own supper first, and one is hungry, and another is drunk.” In the apostle’st i me the believers used to come together for supper, the main meal of the day, with the rich bringing more and better food for the mutual enjoyment, and the poor, less food. This was called the feast of love (2 Pet. 2:13; Jude 12) and came from the background of the Passover feast (Luke 22:13-20). At the end of their love feast they 13 ate the Lord’ss upper with the bread and the cup to remember the Lord (1 Cor. 11:23-25). The Corinthians did not do this properly. They did not wait for one another (se ev. 33). Each took his own supper first. The rich became drunken and the poor were hungry (v. 21). This caused divisions and parties among them (v. 18). Hence, they spoiled the Lord’ss upper. Thus, their eating was not the eating of the Lord’ss upper (v. 20). In verse 22 Paul said to them, “What! Do you not have houses to eat and to drink in? Or do you despise the church of God and disgrace those who have not? What shall I say to you? Shall I praise you? In this I do not praise you.”
贰 定义的复习
II. THE REVIEW OF THE DEFINITION of the Lord’ss upper
一 使徒从主领受
A. The Apostle Receiving from the Lord
8关于主的晚餐之定义的复习，保罗在二十三节说，『我从主领受…。』
8Concerning a review of the definition of the Lord’ss upper, Paul says in verse 23, “For I received from the Lord.”
二 他交付哥林多信徒的
B. That Which He Delivered to the Corinthian Believers
9保罗将他从主领受的，交付哥林多的信徒。在二十三节他告诉他们：『主耶稣被出卖的那一夜，拿起饼来。』然后『祝谢了，就擘开，说，这是我的身体，为你们舍的，你们要如此行，为的是记念我』。（24。）把饼擘开，是叫我们可以吃。（太二六26。）吃主的晚餐，乃是为著记念主自己。林前十一章二十五节说，『饭后，也照样拿起杯来，说，这杯是用我的血所立的新约，你们每逢喝的时候，要如此行，为的是记念我。』饼是生命的饼，（约六35，）杯是祝福的福杯。（林前十16。）这杯乃是新约，包含新约一切丰富的福分（包括神自己）。这是用主在十字架上，为救赎我们所流的血立的。（太二六28。）对主真正的记念，乃是吃饼喝杯，（林前十一26，）就是有分于并享受那位藉著救赎的死，将自己给我们的主。吃饼喝杯乃是接受救赎的主作我们的分，作我们的生命和福分。这才是真正的记念祂。
9What Paul received from the Lord he delivered to the Corinthian believers. In verse 23 he tells them “that the Lord Jesus in the night in which He was betrayed took bread.” Then “having given thanks, He broke it and said, This is My body, which is for you; this do for the remembrance of Me.” The breaking of the bread is that we may eat it (Matt. 26:26). To take the Lord’ss upper is for the remembrance of the Lord Himself. Verse 25 says, “Similarly also the cup after supper, saying, This cup is the new covenant in My blood; this do, as often as you drink it, for the remembrance of Me.” The bread is of life (John 6:35), and the cup is of blessing (1 Cor. 10:16). This cup is the new covenant, made up of all the rich blessings of the New Testament, including God Himself. It was enacted by the Lord’s blood, which He shed on the cross for our redemption (Matt. 26:28). The real remembrance of the Lord is to eat the bread and drink the cup (11:26), that is, to participate in, to enjoy, the Lord who has given Himself to us through His redeeming death. To eat the bread and drink the cup is to take in the redeeming Lord as our portion, as our life and blessing. This is to remember Him in a genuine way
10二十六节继续说，『你们每逢吃这饼，喝这杯，是宣告主的死，直等到祂来。』这里的『宣告』，意思是宣扬，陈列。吃主的晚餐，不是记念主的死，乃是宣告并陈列主的死。我们是藉宣告并陈列主的死，记念主自己。请注意，我们记念主的人位，但我们宣告、宣扬祂的死。我们向全宇宙（向鬼、向天使、向人类）宣告祂的死，藉此记念祂这人位。照著二十六节，我们要宣告主的死，直等到祂来。我们该不断宣告主救赎的死，吃祂的晚餐，以记念祂，直到祂回来。
10Verse 26 continues, “For as often as you eat this bread and drink the cup, you declare the Lord’s death until He comes.” The word declare here means proclaim, announce, or display. To take the Lord’ss upper is to declare and display the Lord’s death, rather than remember it. We remember the Lord Himself by declaring and displaying His death. Please notice that we remember the Person of the Lord, but we declare, proclaim, His death. We remember the Person by declaring His death to the entire universe: to the demons, to the angels, and to human beings. According to verse 26, we are to declare the Lord’s death until He comes. We should take the Lord’ss upper for the remembrance of Him by declaring His redeeming death without ceasing until He comes back
参 察验和分辨的需要
III. THE NEED OF PROVING AND DISCERNING
一 不配的吃主的饼，喝主的杯，就是得罪主的身体和主的血
A. The One Eating the Bread or Drinking the Cup of the Lord in an Unworthy Manner Being Guilty of the Body and Blood of the Lord
11在二十七节保罗说，『所以无论何人，不配的吃主的饼，喝主的杯，就是得罪主的身体和主的血了。』不配的吃喝，就是不重看主的饼和杯的意义。主的饼和杯，表征主藉著救赎我们的死，为我们所裂开的身体和为我们的罪所流的血。得罪主的身体和主的血，就是信徒给自己带来审判。（29～30。）
11In verse 27 Paul says, “So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner shall be guilty of the body and of the blood of the Lord.” To eat or drink in an unworthy manner is to fail to evaluate the significance of the bread and the cup of the Lord, which signify His body broken for us and His blood shed for our sins through His death for our redemption. To be guilty of the body and of the blood of the Lord is for a believer to bring judgment to himself (vv. 29-30
12二 察验自己在二十八节保罗继续说，『人应当察验自己，然后吃这饼，喝这杯。』人察验自己，意思就是考验自己，试验自己，使自己蒙称许，符合所定的要求。
12B. Proving One’s Self In verse 28 Paul continues, “But let a man prove himself, and so let him eat of the bread and drink of the cup.” For a man to prove himself means to examine himself, to put himself to the test and have himself approved, meeting the prescribed specifications
三 若不分辨那身体，就是给自己吃喝审判
C. Eating and Drinking Judgment to One’s Self, Not Discerning the Body
13二十九节说，『因为那吃喝的，若不分辨那身体，就是给自己吃喝审判了。』不配的吃主的饼，喝主的杯，会使我们遭到审判。这审判不是定罪，乃是主暂时的管教。（32。）
13Verse 29 says, “For he who is eating and drinking, eats and drinks judgment to himself, not discerning the body.” To eat the bread or drink the cup of the Lord in an unworthy manner brings judgment to us. This judgment is not a condemnation, but the Lord’s temporary discipline (v.32
14不分辨，意思是不辨别，不分别，不区别，不加以辨识。不分辨主的身体，就是不区别表征主身体的饼和凡俗的食物；这就是不重看我们在主晚餐中所吃之饼的意义。这会使我们遭受审判，就是主的管教。使徒用『那身体』一辞，而不用『主的身体』，这可能含示在主物质的身体之外，（24，）还有基督奥秘的身体。（弗四4。）因此，我们有分于主的筵席时，必须分辨桌上的饼，是表明基督那惟一的身体，还是人的任何分裂（宗派）。我们既分辨基督的身体，就不该有分于任何分裂或带有分裂之灵的饼。我们对主筵席的有分，必须是祂惟一身体的惟一交通，无论在实行上或在灵里，都没有任何的分裂。
14Not to discern means not to distinguish, separate, discriminate, make a distinction. To fail to discern the Lord’s body is to fail to make a distinction between the bread, which signifies the Lord’s body, and common food. It is to fail to evaluate the significance of the bread we take at the Lord’ss upper. This brings judgment, the Lord’s discipline, to us. The thought of the apostle in using this expression, “the body,” not “the body of the Lord,” may include also the mystical Body of Christ (Eph. 4:4) in addition to the physical body of the Lord (1 Cor. 11:24). Therefore, when we participate in the Lord’stable, we must discern whether the bread on the table signifies the one Body of Christ or any division of man, any denomination. In discerning the Body of Christ we should not partake of the bread in any division or with any divisive spirit. Our participation in the Lord’stable must be the unique fellowship of His unique Body without any division either in practice or in spirit
15使徒对付蒙头，与头有关；（林前十一3；）他对付主的晚餐（主的筵席），与身体有关。关于基督作头，代表神并由男人所代表，我们必须遵守神所命定神圣行政的次序，没有任何紊乱。关于基督的身体，我们必须正确的受使徒教训的规律，没有任何混乱和分裂。头是基督，身体是召会；基督与召会，乃是使徒对付混乱、无次序的召会，两个控制并指导的因素。从一至十章，他对付召会的难处，首先强调基督是神的中心，也是我们的分；从十一至十六章，他接著强调召会是神的目标，也是我们的关切。从一至十章，他先是以基督为抗生素，医治病态召会的疾病；然后从十一章起，他继续说到召会，并用召会，就是基督的身体，作抵挡召会混乱的豫防剂。在完成神新约经纶的行政上，二者都是极其重要的。
15The apostle’s dealing with head covering is related to the Head (v. 3); his dealing with the Lord’ss upper (the Lord’stable) is related to the Body. Regarding the headship of Christ, representing God and represented by man, we must keep the divine governmental order ordained by God without any disorder. Regarding the Body of Christ, we must be properly regulated by the apostle’s instruction without any confusion or division. The Head is Christ, and the Body is the church. Christ and the church—these two—are the controlling and directing factors of the apostle’s dealings with the confused and disorderly church. He deals with the church’s problems first by stressing Christ as God’scent er and our portion in chapters one through ten. Following this, he emphasizes the church as God’s goal and our concern in chapters eleven through sixteen. In chapters one through ten he begins with Christ as the antibiotic to heal the diseases of the sick church. Then from chapter eleven he goes on to the church and uses the matter of the church, the Body, as an inoculation against the church’s disorder. Both Christ and the church are crucial to the carrying out of God’sad ministration in His New Testament economy.
肆 主的管教
IV. THE DISCIPLINE OF THE LORD
一 不察验并分辨的结果
A. The Result of Not Proving and Discerning
16在林前十一章三十至三十一节保罗说，『因此，在你们中间有好些软弱的与患病的，睡的也不少。但我们若分辨自己，就不至于受审判。』保罗在三十节所说的『此』，指不分辨那身体。这里的软弱与患病，是主对那些不配的领受主身体之人的管教，就是暂时的审判。主首先管教他们，使他们身体软弱。然后，因他们不肯为他们的过犯悔改，主就进一步管教他们，使他们生病。因他们仍旧不肯悔改，主就藉著死审判他们。这样的死，等于十章五节的倒毙在旷野。三十节的睡字即死。（帖前四13～16。）
16In verses 30 and 31 Paul says, “Because of this many among you are weak and sick, and a number sleep. But if we discerned ourselves, we should not be judged.” By “this” in verse 30 Paul means not discerning the body. Being weak and sick in this verse is the discipline, the temporary judgment of the Lord, on the unworthy participants in the Lord’s body. The Lord first disciplined them so that they were weak physically. Then, since they would not repent of their offense, they were further disciplined to be sick. Because they still would not repent, the Lord judged them by death. To die this way is equivalent to being strewn along in the wilderness in 10:5. The word sleep in verse 30 means die (1 Thes. 4:13-16
二 分辨自己，就不至于受审判
B. Discerning Ourselves That We Are Not Judged
17在林前十一章三十一节保罗说，我们若分辨自己，就不至于受审判。分辨自己，就是辨别与我们有关的事，对自己作正确的评判。受审判的目的是使我们被带回到神的行政。失迷的人需要从神来的审判，把他们带回到神的行政之下。
17In verse 31 Paul says that if we discerned ourselves, we should not be judged. To discern ourselves is to distinguish matters that concern ourselves, to form an accurate estimate of ourselves. The purpose of being judged is that we may be brought back to God’sad ministration. Those who are astray need judgment from God to bring them back under His administration
三 受管教，免得我们和世人同被定罪
C. Disciplined That We May Not Be Condemned with the World
18在三十二节保罗说，『我们受主审判，乃是受管教，免得我们和世人同被定罪。』我们若保守自己在神的行政之下，就不至于受审判、改正、管教，好被带回到祂的行政。三十二节的管教也是在神行政中的事。这管教是暂时的，免得我们和世人同被定罪，就是永远被定罪。
18In verse 32 Paul says, “But when we are judged by the Lord, we are disciplined that we may not be condemned with the world.” If we keep ourselves under God’sad ministration, we shall not be judged, corrected, disciplined, to be brought back to His administration. The discipline in verse 32 is also a matter in God’sad ministration. This discipline is temporary so that we may not be condemned with the world, that is, condemned forever
四 聚在一起吃主的晚餐
D. Coming Together to Eat the Lord’sS upper
19在三十三至三十四节上半保罗说，『所以我弟兄们，你们聚在一起吃的时候，要彼此等待。若有人饥饿，就当在家里吃，免得你们聚在一起受到审判。』要彼此等待的嘱咐，是由于二十一节所描述的光景。等待需要忍耐。彼此等待，指明我们真在神的行政之下。
19In 33-34a, Paul says, “So then, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, that you may not come together for judgment.” The charge to wait for one another is due to the condition described in verse 21. Waiting requires patience. Waiting for one another indicates that we are truly under God’sad ministration
五 其余的事，使徒来的时候再安排
E. The Remaining Matters to Be Set in Order When the Apostle Comes
20在三十四节下半保罗继续说，『其余的事，我来的时候再安排。』这指明使徒在召会的实行上，并没有事事给人指示。为著『其余的事』，我们需要根据新约所立的原则，受这些原则的管治，寻求主的引导。
20In verse 34b Paul concludes, “And the remaining matters I will set in order when I come.” This indicates that the apostle did not give instruction for everything concerning the practice of the church. For the remaining matters” we need to seek the Lord’s leading, based upon the principles which have been set forth in the New Testament and governed by these principles