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哥林多前书生命读经 · 第57篇

对付恩赐（一）

Dealing with the Gifts (1)
1读经：哥林多前书十二章一至十一节。为甚么保罗在说到主的晚餐以后，立刻对付恩赐？表面看来，主的晚餐与恩赐之间没有关联。许多读圣经的人发觉很难领会，为甚么保罗先对付主的晚餐，然后就对付恩赐。我们若要领会这两件事之间的关联，必须看见二者都与神的行政有关。神圣的行政是解开哥林多前书后六章所说五个难处的秘诀。所以，我们若看见本书这一段是与神圣行政范围里的事有关，我们就得著领会这几章的钥匙。
1Scripture Reading: 1 Cor. 12:1-11 Why does Paul deal with the gifts immediately after speaking about the Lord’ss upper? Apparently there is no connection between the Lord’ss upper and the gifts. Many readers of the Bible have found it difficult to understand why Paul deals first with the Lord’ss upper and then with the gifts. If we would understand the connection between these two matters, we must see that they are related to God’sad ministration. The divine administration is the secret to the five problems covered in the last six chapters of 1 Corinthians. Therefore, if we see that this section of the book is concerned with things in the realm of the divine administration, we shall have the key to understanding these chapters
2这一段所说的第一件事，是与作头有关的蒙头。作头是神行政里的第一项。蒙头怎样与作头有关，主的晚餐照样与身体有关。身体是神藉以执行祂行政的凭藉。没有身体，头就无法在地上成就甚么以执行神的行政。现在我们必须进一步看见，身体需要不同的功用。倘若我物质的身体没有功用，身体就不能作甚么。然而，我身体的每个肢体都有功用。功用来自每个肢体的恩赐。手指、手、手臂、和肩膀都有其恩赐。我们身体的每个肢体，无论看起来多么微小或多不重要，都有恩赐。只要是身体的肢体，就有恩赐，有恩赐就有功用。藉著身体所有肢体的功用，身体就能工作。身体所有肢体之恩赐的功用加起来，就是身体的工作。我说话时，我身体的每个肢体都牵连在内。我身体的每一部分，每束肌肉，甚至鼻子和耳朵，都在尽功用。
2The first matter covered in this section is head covering, which is related to headship. Headship is the first item in God’sad ministration. Just as head covering is related to the headship, so the Lord’ss upper is related to the Body. The Body is the means by which God carries out His administration. Without the Body, the Head cannot accomplish anything on earth for the carrying out of God’sad ministration. Now we must go on to see that with the Body there is the need of the different functions. If my physical body did not have any functions, the body would not be able to do anything. However, in every member of my body there is a function. The function comes out of the gift of each member. The finger, the hand, the arm, and the shoulder all have their gifts. Every member of our body, no matter how small or unimportant it may seem, has a gift. As long as it is a member of the body, it has a gift, and with the gift, there is the function. By means of the functions of all the members of the body, the body is able to work. The totality of the functions of the gifts of all the members in the body is the work of the body. When I speak, every member of my body is involved. Every part of my body, every muscle, even the nose and the ears, are functioning
3神在管理整个宇宙以完成祂永远的定旨。作头的基督需要身体─召会。这是撒但恨恶召会的原因。今天我们遭受反对，就是因为我们为著召会站住。有些基督教书店卖倪弟兄所有的书，就是不卖他说到召会的书。有些在台湾的传教士承认，我们在台湾的工作是绝佳的，但他们认为召会的实行这件事是『香膏里的死苍蝇』。
3God is administrating the entire universe for the fulfillment of His eternal purpose. Christ, the Head, needs the Body, the church. This is the reason Satan hates the church. We are opposed today simply because we are standing for the church. There are Christian bookstores that carry all the books by Brother Nee except his books on the church. Certain missionaries in Taiwan admitted that our work there was excellent, but they regarded the matter of the church practice as a “dead fly in the ointment.”
4撒但恨恶身体，并反对身体。召会若只是信徒的会集，只是信徒来在一起交通而已，撒但就不会这么恨恶召会。然而，对我们而言，召会不仅仅是会集，乃是为著执行神行政的身体。要成为这样的召会，我们都需要尽功用。然而，假定有一个召会，其中只有一些肢体尽功用，其余的坐在聚会中不尽功用。那种情形的召会也许遭受仇敌反对，但远不及为著身体站住的人所遭受的反对；这身体是头执行神圣行政的凭藉。身体有许多肢体，每个肢体都有恩赐。这就是为甚么保罗说到作头和身体以后，就说到属灵的恩赐。属灵的恩赐是为著身体肢体的功用。因此，十二章是直接接续十一章。我们分辨那身体以后，需要看见身体的肢体一切恩赐的重要。在十二章四至十一节，保罗题起九种恩赐。这不是说，只有九种属灵的恩赐。保罗列举九种恩赐乃是作为例证。
4Satan hates the Body and opposes it. If the church were only an assembly of believers coming together for fellowship, Satan would not hate the church so much. However, for us, the church is not merely an assembly; it is the Body for the carrying out of God’sad ministration. In order to be such a church, we all need to function. Suppose, however, we have a church in which only a few members function and the rest sit in the meetings without functioning. A church in that situation may be opposed by the enemy, but not nearly as much as those who stand for the Body, the instrument of the Head for carrying out the divine administration. The Body has many members, and every member has a gift. This is the reason that after the headship and the Body, Paul comes to the matter of the spiritual gifts. The spiritual gifts are for the functions of the members of the Body. Hence, chapter twelve is the direct continuation of chapter eleven. After discerning the Body, we need to see the importance of all the gifts of the members of the Body. In 12:4-11 Paul mentions nine gifts. This does not mean that there are only nine spiritual gifts. Paul lists nine gifts as an illustration
壹 管治的原则
I. THE GOVERNING PRINCIPLE
5十二章一至三节有属灵恩赐管治的原则。在一节保罗说，『弟兄们，关于属灵的恩赐，我不愿意你们不明白。』保罗在十二至十四章，对付哥林多人的第九个难处，就是有关神的行政和运行上，属灵恩赐的难处。在二至三节保罗继续说，『你们作外邦人的时候，无论何时不论怎样受到带领，你们就被带走，去拜那不能出声的偶像，这是你们知道的。所以我要你们知道，在神的灵里说话的，没有人说，受咒诅的，耶稣！若不是在圣灵里，也没有人能说，主，耶稣！』使徒这里的意思是说，在二节不能出声的偶像，使敬拜牠们的人哑口无声；但活神却使敬拜祂的人，在祂的灵里说话。这样的说话，与属灵的恩赐有关。在神的灵里说话的，没有人说，受咒诅的，耶稣！他愿意说，也能说，主，耶稣！敬拜神的人不该缄默，乃该在神的灵里发声说出主，耶稣！这样说主，耶稣！乃是一切属灵恩赐的主要功用。
5In 12:1-3 we have the governing principle of the spiritual gifts. In verse 1 Paul says, “Now concerning spiritual gifts, brothers, I do not want you to be ignorant.” In chapters twelve through fourteen Paul deals with the ninth problem among the Corinthians, the problem of spiritual gifts in relation to God’s ad ministration and operation. In verses 2 and 3 Paul continues, “You know that when you were of the nations, you were led away to dumb idols, however you were led. Wherefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed; and no one can say, Lord Jesus, except in the Holy Spirit.” The apostle’s though there is that the dumb, voiceless idols in verse 2 make their worshippers dumb and voiceless. But the living God causes His worshippers to speak in His Spirit. This kind of speaking is related to the spiritual gifts. No one who speaks in the Spirit of God would say, “Jesus is accursed”; he would like to say and he is able to say, “Lord Jesus.” No worshippers of God should be silent, but all should use their voices to speak forth the Lord Jesus in the Spirit of God. This — to speak the Lord Jesus—is the main function of all the spiritual gifts.
6恩赐的管治原则是用我们的灵凭那灵说话，就是在我们的灵里凭那灵发表一些东西。这样的说话是以主耶稣为中心。所以，我们所说的该以基督为中心。基督该是我们说话的本质、元素、素质、中心和圆周。保罗写到身体上肢体的恩赐时，开头说到『不能出声的偶像』。当然，恩赐与偶像无关。但保罗说到属灵的恩赐，是反对哥林多人拜偶像的背景。在二节保罗题醒他们，他们作外邦人的时候『被带走，去拜那不能出声的偶像』。这里保罗不是说，他们被带到罪、情欲或世界里；他说他们无论何时不论怎样受到带领，他们就被带走，去拜那不能出声的偶像。不管他们以甚么方式受带领，他们就被带走，去拜那不能出声的偶像。保罗用形容词『不能出声的』，含示偶像与拜偶像的人都是不能出声，不能说话的。哥林多人从前是不信的人，也是不能出声的；他们是不能出声的偶像无声的敬拜者。这就是说，他们敬拜偶像时没有说话。反之，因为偶像不能出声，他们也不能出声，静默无声。但他们相信基督以后，现今乃是活神的敬拜者。我们说话就证明我们是活的。我们的神是活的。圣经启示我们的活神是说话的神。历世纪以来，尤其在这新约时代，神一直在说话。要证明我们是基督活的肢体，我们也必须说话。当然，这不是说，我们该随便说话或闲谈。反之，我们该为主说话，甚至说出主来。我们需要说以基督为中心的事。不但如此，基督必须是我们的说话，我们的发表。祂必须是我们话语的中心和圆周。这样说基督，有力的证明我们是活的。因为我们所敬拜的神是活的、说话的神，我们也说话，因此证明我们是基督身体活的肢体。
6The governing principle of the gifts is to speak by our spirit with the Spirit, that is, to utter something with the Spirit in our spirit. This kind of speaking is centered on the Lord Jesus. Therefore, what we speak should be focused on Christ. Christ should be the substance, the element, the essence, the center, and the circumference of our speaking. When Paul writes about the gifts of the members of the Body, he begins by speaking of “dumb idols.” The gifts, of course, have nothing to do with idols. But what Paul says concerning the spiritual gifts is spoken against the Corinthians’ background in idol worship. In verse 2 Paul reminds them that when they were of the nations, of the Gentiles, they were “led away to dumb idols.” Here Paul does not say they were led away to sins, lusts, or the world; he says that they were led away to dumb idols, in whatever way they were led. No matter by what way they were led, they were led to dumb idols. Paul’su se of the adjective “dumb” implies that both the idols and those who worship them are dumb, unable to speak. When the Corinthians were unbelievers, they also were dumb; they were silent worshippers of dumb idols. This means that when they worshipped the idols, they did not speak. Rather, because the idols were dumb, they also were dumb, silent. But after coming to believe in Christ, they are now worshippers of the living God. It is by speaking that we prove that we are living. Our God is living. The Bible reveals that our living God is the speaking God. Throughout the centuries, especially in this New Testament age, God has been speaking. To prove that we are a living member of Christ, we also must speak. We do not mean, of course, that we should speak in a light way or that we should gossip. Instead, we should speak something for the Lord and even speak forth the Lord. We need to speak things which are centered on Christ. Furthermore, Christ must be our speaking, our utterance. He must be the center and circumference of our speech. To speak Christ in this way is a strong proof that we are living. Because the God whom we worship is the living and speaking God, we also speak and thereby prove that we are the living members of the Body of Christ
7我能从经历见证，我越说话，就越活。说话实际上就是呼吸。我运用我的灵说话，就将基督吸进来。我们需要天天向我们的丈夫或妻子、向我们的儿女、并向我们的邻居说基督。我们需要说基督，以祂为我们的中心。这种说话是属灵恩赐的管治原则。
7I can testify from experience that the more I speak, the more living I am. To speak is actually to breathe. When I speak by exercising my spirit, I breathe Christ in. Day by day, we need to speak Christ to our husband or wife, to our children, and to our neighbors. We need to speak Christ, taking Him as our center. This speaking is the governing principle of the spiritual gifts.
8照著三节，我们的说话必须受主耶稣的管治。在这一节保罗说，『所以我要你们知道，在神的灵里说话的，没有人说，受咒诅的，耶稣！』受咒诅的，原文意，受咒诅的事或人，分别出来，专遭灾祸的。说『受咒诅的，耶稣』，意思是消极的说到基督。每当有人消极的说到基督，那就是咒诅。在三节保罗也说，『若不是在圣灵里，也没有人能说，主，耶稣！』这是按原文直译。这指明当我们以正确的灵说『主，耶稣！』我们就在圣灵里。因此，呼喊主耶稣，乃是有分于、享受并经历圣灵的路。我们刚才指出，三节按原文直译是『主，耶稣！』我们说，『耶稣是主，』就承认主耶稣是主。但我们说，『主，耶稣！』不但这样承认，也呼求祂。说『主，耶稣！』比说『耶稣是主』更甜美。这个不同能以我们怎样说到我们的父亲来说明。例如，说，『这是我的父亲，』不像说『我的父亲！』这样甜美、亲密。你在日常生活中说『耶稣是主』，还是更常呼喊『主，耶稣』？我们多半会见证，我们呼喊『主，耶稣！』远比我们宣告『耶稣是主』多得多。
8According to verse 3, our speaking must be governed by the Lord Jesus. In this verse Paul says, “Wherefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed.” The Greek words rendered, “Jesus is accursed,” literally are “Anathema Jesus.” Anathema denotes a thing or person accursed; set apart, devoted, to woe. To say “Jesus is accursed” means to speak negatively concerning Christ. Whenever someone speaks in a negative way about Christ, that is a curse. In verse 3 Paul also says, “No one can say, Lord Jesus, except in the Holy Spirit.” This is a literal translation of the Greek. This verse indicates that when we say with a proper spirit, “Lord Jesus,” we are in the Holy Spirit. Hence, to call on the Lord Jesus is the way to participate in, to enjoy, and to experience the Holy Spirit. We have just pointed out that the literal translation of the Greek in verse 3 is “Lord Jesus.” When we say, “Jesus is Lord,” we admit that the Lord Jesus is the Lord. But when we say, “Lord Jesus,” we not only make such an admission, but we also call on Him. To say “Lord Jesus” is sweeter than saying “Jesus is Lord.” This difference can be illustrated in the way we may speak of our father. For example, to say, “This is my father,” is not as sweet and intimate as to say, “My father!” In your daily living do you say, “Jesus is Lord,” or do you more often call, “Lord Jesus”? Most of us would testify that we call, “Lord Jesus,” much more frequently than we declare, “Jesus is Lord
93毫无疑问，三节的『主，耶稣！』指明呼求主耶稣的名。今天有些人反对呼求主名的实行。但在十二章三节保罗明确的说到以听得见的方式呼求主。这句话若译为『耶稣是主，』就不是指明呼求。但直译为『主，耶稣！』不但指明承认，也指明称呼、呼求主。我们许多人都能见证，呼求主耶稣的名使我们成为活的。我们觉得有点受压时，只需要呼求：『哦，主耶稣！』我们就得著加强并拔高。我们听见报导，某地好些圣徒藉著呼求主名和祷读得了帮助。一位弟兄见证，主将祂的话、祂的灵、和祂的名赐给了我们。我们可藉著祷读享受祂的话；我们可藉著跟随膏油涂抹享受祂的灵；我们也可藉著呼求主名享受祂的名。
9No doubt, the expression “Lord Jesus” in verse indicates calling on the name of the Lord Jesus. Today some oppose the practice of calling on the name of the Lord. But in 12:3 Paul definitely refers to calling on the Lord audibly. The translation “Jesus is Lord” does not indicate calling. But the literal rendering “Lord Jesus” indicates not only an admission, but also an address, a calling on the Lord. Many of us can testify that calling on the name of the Lord Jesus causes us to be living. When we feel somewhat depressed, we simply need to call, “O Lord Jesus,” and we are strengthened and uplifted. Reports have come to us that a number of saints in a certain place have been helped by calling on the name of the Lord and by pray-reading. One brother testified that the Lord has given us His Word, His Spirit, and His name. We may enjoy His Word by pray-reading; we may enjoy His Spirit by following the anointing; and we may enjoy His name by calling on the name of the Lord.
10我们这些敬拜活神的人必须说话。然而，许多基督徒哑口无声。灵恩运动进来，是对这种哑口无声的反应。在已往不同的时代，也有对形式宗教的哑口无声所引起的反应。例如，在卫斯理约翰（John）的时代，主话的传讲只限于教堂。没有人可在世俗的地方传讲。但卫斯理约翰反对那种限制，在户外传讲，在街上，甚至对下班后从矿坑出来的矿工传讲。有些人被卫斯理的传讲感动，悔改并哭泣。有些人喜乐忘形，向主呼喊。基督是神的话，神的说话。因此，我们享受基督时，也要说话。我们要说出基督，有时甚至要喊出基督。在我们赴召会聚会的路上，我们不该静默无声。甚至我们在路上，也该说基督，然后藉著我们的说话将基督带到聚会中。
10As those who worship the living God, we must speak. However, many Christians are dumb. The Pentecostal movement came in as a reaction to this dumbness. At different times in the past, there have also been reactions against the dumbness of formal religion. For example, at the time of John Wesley, the preaching of the Word was limited to the sanctuary. No one Wesley was allowed to preach in a secular place. But John Wesley reacted against that restriction and preached outdoors, on the streets and even to miners as they came from the coal mines after work. Inspired by Wesley’sp reaching, some repented and wept. Others, beside themselves for joy, shouted to the Lord. Christ is God’sWord, God’s speaking. Thus, when we enjoy Christ, we also shall speak. We shall speak forth Christ and, at times, even shout Christ forth. On our way to the meetings of the church, we should not be dumb. Even as we are on the way, we should speak Christ and then bring Christ to the meeting by our speaking.
11说『受咒诅的，耶稣！』就是说些消极的事论到祂。但说『主，耶稣！』12:3意思是积极的说到祂。不但如此，在十二章三节保罗告诉我们，若不是在圣灵里，没有人能说，『主，耶稣！』何等鼓励人的话！只要我们用正确的灵说，『主，耶稣！』我们就在圣灵里。你觉得自己不在灵里么？那么就呼求主耶稣的名。藉著呼求祂的名，你就会吸入属天的空气，圣灵，并且你会在那灵里。然而，你若安静，不呼求主，你就不会吸入属灵的空气。这会使你在属灵上不健康、不喜乐。但你越为基督说话，甚至说基督，你就会越喜乐。我们在主的恢复里有许多积极的事可谈论。我们有基督，我们有召会生活，我们也有神永远的定旨。让我们都学习说基督。这种说话乃是属灵恩赐的管治原则。
11To say that Jesus is accursed is to utter negative things concerning Him. But to say, “Lord Jesus,” means to speak of Him in a positive way. Furthermore, in Paul tells us that no one can say, “Lord Jesus,” except in the Holy Spirit. What an encouraging word! As long as we say, “Lord Jesus,” with a proper spirit, we are in the Holy Spirit. Do you feel that you are not in the spirit? Then call on the name of the Lord Jesus. By calling on His name, you will breathe in the heavenly air, the Holy Spirit, and you will be in the Spirit. However, if you are silent, not calling on the Lord, you will not breathe in the spiritual air. This will make you spiritually unhealthy and unhappy. But the more you speak for Christ and even speak Christ, the happier you will be. We in the Lord’s recovery have many positive things to talk about. We have Christ, we have the church life, and we have God’s eternal purpose. Let us all learn to speak Christ. This speaking is the governing principle of the spiritual gifts.
12一九七○年我们在洛杉矶的艾尔登会所时，聚会总是在豫定时间之前开始。早在既定的聚会时间之前，圣徒们就聚集说话、歌唱、呼喊并赞美。但今天有些地方，圣徒们有安静的倾向。似乎许多人失去了他们的功用和恩赐。这开了路，使人回到堕落的情况，就是聚会有形式，有了圣品阶级和平信徒的制度。在召会中，所有的肢体都该是活的、说话的。这样，所有的时间都会满了讲说基督，并为著基督的说话。
12When we were in Elden Hall in Los Angeles in 1970, the meetings always started well ahead of the scheduled time. The saints gathered to speak, sing, shout, and praise long before the scheduled meeting time. But in certain places today there is a tendency for the saints to be silent. It seems many have lost their function and their gift. This opens the way for a return to the fallen situation, where there are meetings with forms and a system of clergy-laity. In the church all the members should be living and speaking. Then all the time will be filled with the speaking of Christ and for Christ.
II. THE MANIFESTATION OF THE SPIRIT
贰 那灵的表显
BY DIFFERENT GIFTS
一 恩赐虽有分别，灵却是同一位
A. Distribution of Gifts but the Same Spirit
13在四节保罗继续说，『然而，恩赐虽有分别，灵却是同一位。』3这里的『然而』，指明三节与四节间的对比。三节说，当我们在神的灵里说话尽职时，我们都说主，耶稣！高举耶稣为主。『然而』为著那灵的表显，恩赐是各有不同的。十二章四节的恩赐是指外面的恩赐，事奉的才能或本能。牠们有些是神奇的，有些是由一章七节所说初期的恩赐发展出来的。这些恩赐都与初期的恩赐不同。分别，原文也可译为不同，相异，区别。五、六节者同。
13In verse 4 Paul goes on to say, “But there are distributions of gifts, but the same Spirit.” “But” here indicates a contrast between verses 3 and 4. Verse says that when we minister by speaking in the Spirit of God, we all say, “Lord Jesus,” exalting Jesus as the Lord. “But” there are differences in the gifts for the manifestation of the Spirit; there are diversities in these gifts. The Greek word rendered distributions can also be translated diversities, varieties, distinctions. The same word is also used in verses 5 and 6. The gifts in 12:4 refer to the outward gifts, the abilities or enablings for service. Some of them are miraculous, and some are developed out of the initial gifts mentioned in 1:7. All of these are different from the initial gifts.
二 职事也有分别，主却是同一位
B. Distributions of Ministries and the Same Lord
14在五节保罗继续说，『职事也有分别，主却是同一位。』这里的职事即服事。四节的恩赐是为著这些职事，在这些职事中显出六节的功效。
14In verse 5 Paul continues, “And there are distributions of ministries, and the same Lord.” The ministries here are services. The gifts in verse 4 are for these services, and they are for the operations in verse 6
三 功效也有分别，神却是同一位，在众人里面运行一切的事
C. Distributions of Operations, but the Same God Who Is Operating All Things in All
15六节说，『功效也有分别，神却是同一位，在众人里面运行一切的事。』这里的功效指神圣的能力，在恩赐活动中，推动恩赐而有的结果，这结果就是（恩
15Verse 6 says, “And there are distributions of operations, but the same God, Who is operating all things in all.” The operations here are works. The ministries or services in verse 5 are for these works.
16赐）所显出的功用。（弗四16。）恩赐是凭著那灵；职事，服事，是由主来主动，而为著主；功效是出于神。在这里，三一神与恩赐、职事和功效这三者有关。凭著那灵而有的恩赐，是要为主完成职事，而在为著主的职事里，显出了由神运行、工作，而有的恩赐功效。这就是三一神运行在信徒里面，好成就祂永远的定旨，以建造召会，就是基督的身体，作神的彰显。在这些经文里，保罗说到神圣的
16The gifts are by the Spirit; the ministries, the services, are for the Lord; and the operations are of God. Here the Triune God is involved in these three things: gifts, ministries, and operations. The gifts by the Spirit are to carry out the ministries, the services, for the Lord, and the ministries for the Lord are to accomplish the operations, the works, of God. This is the Triune God moving in the believers for the accomplishment of His eternal purpose to build up the church, the Body of Christ, for the expression of God. In these verses Paul speaks of the Trinity. He speaks
17三一。祂在林前十二章四节说到那灵，在五节说到主，在六节说到父。恩赐是凭著那灵，职事是由主来主动，而为著主，功效是出于神。恩赐是给人本能。我们运用我们的恩赐，职事就产生出来。因此，恩赐是为著职事。
17of the Spirit in verse 4, the Lord in verse 5, and the Father in verse 6. The gifts are by the Spirit, the ministries are for the Lord, and the operations are of God. The gifts are the enabling. When we exercise our gifts, the ministries come forth. Thus, the gifts are for the ministries
18职事原文的意思就是服事。职事与执事，服事者，原文同字根。执事是服事的人，而职事是他们的服事。我们运用我们的恩赐尽功用时，那功用自然而然就成为一种服事。
18In Greek the word rendered ministries simply means services. Ministries is from the same root as the word which means deacons, serving ones. Deacons are serving ones, and ministries are their services. When we use our gifts to function, spontaneously that function becomes a service
19服事是出于主，但恩赐是由那灵分给的。恩赐尽功用，就有出于主并为著主的服事。然后这些服事为著神来成就一些功效。所以，恩赐是为著职事，职事是为著功效。神是管理者，藉著功效而管理的一位。这些功效是完成神圣行政的工作。这些功效，这些工作，藉著服事（职事）而成就。主耶稣基督是受膏者，顾到这一切职事。因此，职事是属于祂并出于祂。但主如何得著这些服事？乃是藉著那灵的恩赐。不但如此，这些恩赐的使用在于我们的合作。我们若不说话，我们若不说主的话，不为主说话，那灵就没有路。恩赐的运用完成职事，而职事成就功效。这些功效是为著执行神的行政，这行政是要实现祂永远的定旨。
19The services are of the Lord, but the Spirit distributes the gifts. When the gifts function, we have the services, which are of the Lord and for the Lord. Then the services accomplish certain operations for God. Therefore, the gifts are for the ministries, and the ministries are for the operations. God is the Administrator, the One who is administrating by means of the operations. These operations are the works to carry out the divine administration. These operations, these works, are accomplished by the services, the ministries. Jesus Christ the Lord, the anointed One, takes care of all these ministries. Hence, they belong to Him and are of Him. But how does the Lord obtain these services? It is by the Spirit’s gifts. Furthermore, the use of these gifts depends on our cooperation. If we do not speak, if we do not utter anything of the Lord and for the Lord, the Spirit has no way. The exercise of the gifts carries out the ministries, and the ministries accomplish the operations. These operations are for the carrying out of God’sad ministration, which is for the fulfillment of His eternal purpose.
20已往我们曾指出，新约里只有一个职事，而现在我们说到众职事。我们说新约里只有一个职事时，意思是一切有恩赐的人都该供应同样的事物─基督与召会。这是惟一的职事。然而，十二章五节的职事（复数）指身体不同肢体的服事。身体不同的肢体有他们不同的职事，他们不同的服事。
20In the past we have pointed out that in the New Testament there is just one ministry, and now we are speaking of ministries. When we say that there is only one ministry in the New Testament, we mean that all the gifted persons should minister the same thing—Christ and the church. This is the unique ministry. However, the ministries in 12:5 refer to the services of the different members of the Body. The various members of the Body have their different ministries, their different services.
21四 那灵的表显赐给各人，是要叫人得益处在七节保罗说，『只是那灵的表显赐给各人，是要叫人得益处。』各种不同的恩赐，都是那灵的表显，就是那灵表显在领受了恩赐的信徒身上。那灵这样的表显，乃是为著叫召会（基督的身体）得益处。叫人得益处，意即为著使基督身体的肢体在生命里长大，并为著使基督的身体得建造。
21D. The Manifestation of the Spirit Given to Each One for Profit In verse 7 Paul says, “But to each one is given the manifestation of the Spirit for profit.” All the different gifts are the manifestation of the Spirit; that is, the Spirit is manifested in the believers who have received the gifts. Such manifestation of the Spirit is for the profit of the church, the Body of Christ. For profit means for the growth in life of the members of the Body of Christ and for the building up of Christ’s Body
22在八节保罗继续说，『这人藉著那灵得了智慧的言语，那人也照同一位灵得了知识的言语。』照本书的全文看，智慧的言语，是关于基督是神深奥之事的话，神已豫定这位基督作我们的分。（一，30，二6～10。）知识的言语，是分授关于神和主一般知识的话。（八1～7。）智慧的言语，主要的是出于我们的灵，并藉著启示的；知识的言语，主要的是出于我们的悟性，并藉著教导的。前者要比后者深。不过，这二者（不是说方言，也不是其他神奇的恩赐），都被列为首要的恩赐，和那灵最高的表显。因为这二者都是造就圣徒，建造召会，以执行神的运行，最有益的职事或服事。要区别智慧的言语和知识的言语并不容易。照著哥林多前书，智慧的言语是关于基督的话。我们若要说基督，就需要智慧的话。在一至二章保罗强调基督是神的智慧，这也是我们所说的智慧。为著这智慧的言语，我们需要启示，不仅仅需要教导。这就是说，我们需要那灵在我们灵里给我们看见一样东西─我们需要基督是神深奥之事的异象。关于基督是神深奥之事的话，就是智慧的言语。这话主要是使徒和申言者讲的。他们看见了基督的异象、启示，凡他们说到祂的，都是智慧的言语。
22In verse 8 Paul goes on to say, “For to one through the Spirit is given a word of wisdom, and to another a word of knowledge, according to the same Spirit.” According to the context of this book, the word of wisdom is the word concerning Christ as the deeper things of God predestined by God for our portion (1:2 4, 3 0; 2:6-1 0). The word of knowledge is the 24 word that imparts a general knowledge of things concerning God and the Lord (8:1-7). The word of wisdom is mainly of our spirit through revelation; the word of knowledge is mainly of our understanding through teaching. The former is deeper than the latter. However, these two, not the speaking in tongues nor any other miraculous gift, are listed as the first gifts and topmost manifestation of the Spirit because these two are the most profitable ministries or services for the edification of the saints and the building up of the church to carry out God’so per at i on. It is not easy to differentiate the word of wisdom from the word of knowledge. According to 1 Corinthians, the word of wisdom is a word concerning Christ. If we would speak Christ, we need the word of wisdom. In chapters one and two Paul’s emphasis is that Christ is God’s wisdom and that this is the wisdom we speak. For this word of wisdom, we need revelation, not merely teaching. This means we need something shown to us by the Spirit in our spirit — we need a vision of Christ as the deep things of God. The word concerning Christ as the deep things of God is the word of wisdom. Primarily, this word is given by the apostles and prophets. They have seen a vision, a revelation, of Christ, and whatever they speak concerning Him is the word of wisdom.
23知识的言语是关于属灵之事的话，尤其是关于神的所是并所作的话。这话主要是教师讲的。在九节保罗说，『另有别人在同一位灵里得了信心。』这里的信心，就如能移山的信心，如在十三章二节和马可十一章二十二至二十四节者。在林前十二章九节保罗也说到『在这一位灵里得了医病的恩赐』。这些恩赐指医治各种疾病的神奇能力。
23The word of knowledge is a word concerning spiritual things, in particular a word regarding what God is and does. This word is mainly given by the teachers. In verse 9 Paul says, “To a different one faith in the same Spirit.” The faith here is like the faith that can remove mountains, as mentioned in 13:2 and Mark 11:22-24. In verse 9 Paul also speaks of “gifts of healing in the one Spirit.” These gifts are the miraculous power for healing different diseases
24在十节保罗说，『另有一人能行异能。』这些异能指医病以外之神奇能力的作为、神迹，如彼得叫多加从死里复活。（徒九36～42。）在林前十二章十节保罗也题起申言。这是指为神说话，并说出神，包括豫言，豫告。为神说话，并说出神，是出于生命的恩赐，就是由生命长大而发展出来的；豫言，豫告，是神奇的恩赐，与生命无关。我们不该将这里申言一辞的首要意思领会成豫告。这辞主要的意思是为主说话，并说出主。
24In verse 10 Paul says, “And to another operations of works of power.” These works of power are miracles, works of miraculous power other than healing, such as Peter raising Dorcas from death (Acts 9:36-42). In verse 10 Paul also mentions prophecy. This is to speak for God and to speak forth God, including foretelling, predicting. We should not understand the word prophecy here as primarily meaning to predict. It mainly means to speak for the Lord and to speak forth the Lord. Of course, it sometimes includes an element of prediction, of speaking for, speaking forth, and speaking beforehand
25当然，有时也包括豫告、为…说话、说出…、以及豫先说话等意思。
25
26保罗在十节也告诉我们，另有一人能辨别诸灵。这是指把出于神的那灵，从那些不是出于神的灵辨别出来。（提前四1，约壹四1～3。）这需要生命的成熟。保罗总结林前十二章十节说，『另有别人能说各种方言，另有一人能繙方言。』这里的方言指人或天使
26Paul also tells us in verse 10 that to another is given the discerning of spirits. This is to distinguish the Spirit that is of God from those that are not of God (1 Tim. 4:1; 1 John 4:1-3). This requires maturity in life. Paul concludes verse 10 by saying, “To a different one various kinds of tongues, and to another interpretation of tongues.” Tongues here are a proper language or
27（十三1） 的正常语言或方言，（徒二4，6，8，11，）不是无意义的口
27dialect (Acts 2:4, 6, 8, 11) either of men or of angels (13:1), not meaningless voices or sounds. The genuine
28音或声音。真正且正常的说方言，乃是那灵所赐诸多恩赐的一种，（林前十二4，）也是那灵诸多表显的一面。（7。）有些人认为，『说方言首先是灵浸的初证，后来成了那灵
28and proper speaking in tongues is one of the many gifts of the Spirit (v. 4), one of the many aspects of the manifestation of the Spirit (v. 7). Some say speaking in tongues is firstly the initial evidence of the baptism in the Spirit, but it afterward becomes a gift of the
29的恩赐；就著说方言是初证而言，每位信徒都必须有；就著说方言是恩赐而言，每位圣徒不需要都有。』然而，这种教训在新约中是没有根据的。新约说得非常清楚，说方言只是那灵许多恩赐的一种，并非所有的信徒都有。
29Spirit: as the initial evidence, they say that every believer must have it; as a gift, every believer does not necessarily have it. But this kind of teaching is groundless in the New Testament. The New Testament makes it more than clear that speaking in tongues is only one of the many gifts of the Spirit, and not all the believers have it.
30繙方言指将人所不懂的方言，繙成人所能懂，能明白的话。（十四13。）这是这里所列举，那灵表显的第九项。可是，那灵藉著信徒所表显的不仅有这九项。十二章二十八节所列，由那灵所产生的使徒职任、帮助和治理；行传二章十七节所题，因著那灵而有的见异象和作异梦；希伯来二章四节所说的神迹和奇事，以及马可十六章
30The interpretation of tongues is to make the unknown tongues known, understandable (14:13). This is the ninth item of the manifestation of the Spirit listed here. However, the manifestation of the Spirit by the believers is of more than nine items. The apostleship, helps, and administrations by the Spirit listed in verse 28, seeing visions and dreaming dreams by the Spirit as mentioned in Acts 2:17, the signs and wonders referred to in Hebrews 2:4, and three of the
十七至十八节所豫言，五种神迹中的
five miraculous acts prophesied in Mark 16:17-18 are
31三种，都没有列在这里。使徒在这里，只列举那灵表显的九项，作为例证。在这九项中，说方言和繙方言列在末两项，因为这两项不像其他各项那样对召会的建造有益处。（林前十四
31all omitted here. The apostle here listed only nine items of the Spirit’s manifestation as an illustration. Of these nine, speaking in tongues and interpretation of tongues are listed as the last two because they are not as profitable as the other items for the building
322～6，18～19。）在这九项恩赐，和
32up of the church (14:2-6, 18-19). Of these nine gifts
33十二章二十八至三十节所列的各种恩赐中，申言的豫言、信心、医病的恩赐、行异能、说方言和繙方言，都是神奇的。其余的恩赐，如智慧的言语（如使徒的话语）、知识的言语（如教师的话语）、以及申言者在申言中为神说话并说出神、辨别诸灵、帮助和治理，都是由于生命长大（三6～7）发展出来的，就如罗马十二章六至八节所列的那些恩赐，乃是出于林前一章七节所说内在、初期的恩赐。神奇的恩赐，特别是说方言和繙方言，不需要生命长大。哥林多人方言说得很多，但他们仍是在基督里的婴孩。（三～3。）然而，由生命所发展出来，为著召会建造的恩赐，需要生命的长大，甚至需要生命的成熟。本书写给他们，就是为著这个目的。有时灵恩派的人问我们在聚会中有没有那灵的恩赐。有些圣徒以为我们没有这些恩赐，也许不知道如何答覆这问题。但我们有上好的恩赐，拔尖的恩赐，为首的恩赐，而不是末尾的恩赐。我们有智慧的言语和知识的言语。这些恩赐是『头』，而说方言和繙方言是『尾』。我们将会看见，保罗至少有三次把这些恩赐列在末后。
33and those listed in verses 28 through 30, prophecy as prediction, faith, gifts of healing, works of power, speaking in tongues, and interpretation of tongues are miraculous. All the rest, a word of wisdom (like the word of the apostles), a word of knowledge (like the word of the teachers), and speaking for God and speaking forth God in prophecy by the prophets, discerning of spirits, helps, and administrations are gifts developed by the growth in life (3:6-7), as are those listed in Romans 12:6-8, out of the inward, initial gifts mentioned in 1 Corinthians 1:7. The miraculous gifts, especially speaking in tongues and the interpretation of tongues, do not require any growth in life. The Corinthians did much speaking in tongues, yet they still remained in infancy (3:1-3). However, 1 the gifts developed in life require growth in life, even maturity, for the building up of the church. It was for this purpose that this Epistle was written to them. Sometimes those in Pentecostalism ask if we have the gifts of the Spirit in our meetings. Some saints, thinking that we do not have these gifts, may not know how to answer this question. But we have the best gifts, the topmost gifts, the “head” gifts rather than those at the “tail.” We have the word of wisdom and the word of knowledge. These gifts are the “head,” whereas tongue-speaking and interpretation of tongues are the “tail.” As we shall see, at least three times Paul mentions these gifts at the bottom of the list.
34我们已经指出，在这些经文里，保罗说到那灵表显的九项例证。那灵的恩赐是无限的。我们有恩赐，就有表显；我们运用恩赐，就有主的职事；然后这些职事会成就神的工作，执行祂的行政。
34We have pointed out that in these verses Paul gives nine illustrations of the manifestation of the Spirit. The gifts of the Spirit are unlimited. When we have the gifts, we have the manifestations; when we exercise the gifts, we have the ministries of the Lord; and then these ministries will accomplish the work of God to carry out His administration.