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哥林多前书生命读经 · 第59篇

对付恩赐（三）

Dealing with the Gifts (3)
1读经：哥林多前书12:23-31。
1Scripture Reading: 1 Cor. 12:23-31
2三 肢体的调和保罗在林前十二章二十三至二十七节说到肢体的调和。二十三至二十四节说，『身上肢体我们以为比较不体面的，就给牠加上更丰盈的体面；我们不俊美的肢体，就得著更丰盈的俊美；至于我们俊美的肢体，就不需要了。但神将这身体调和在一起，把更丰盈的体面加给那有缺欠的肢体。』调和含互相调节意。神已把基督各个不同的肢体，调和在一起，成了一个身体。为此我们需要多有变化，（罗十二2，）藉著同一位灵，从天然的生命变化为属灵的生命，好有实行的身体生活。在身体里调和在一起并不容易。甚至夫妇调和在一起也很困难。我们在身体里与许多别的肢体调和在一起。不仅如此，身体是地方的，也是宇宙的。你若认为自
2C. The Tempering of the Members In verses 23 through 27 Paul speaks regarding the tempering of the members. Verses 23 and 24 say, “And those members of the body which we think to be less honorable, these we clothe with more abundant honor, and our uncomely members have more abundant comeliness; but our comely members have no need. But God has tempered the body together, giving more abundant honor to the member that lacked.” The Greek word translated tempered literally means blended; hence, mixed, compounded, adjusted. God has blended all the different members of Christ together into one Body. For this we need much transformation (Rom. 12:2), from the natural life to the spiritual, by the same Spirit, for the practical Body life. It is not easy to be blended together in the Body. It is even difficult for a husband and wife to be tempered together. In the Body we are blended, tempered, with many others. Furthermore, the Body is both local and universal. If you think you have been blended quite
3己 与当地的圣徒调和得相当不错，主可能会带一个人从世界的另一个地方来，试验你的调和到底有多少。这就是安那翰召会的光景。安那翰召会是个很好的例子，这里有许多种族和国籍的人聚集在
3well with the saints in your locality, the Lord may bring someone from another part of the world to test how much you have been tempered. This is the situation of the church in Anaheim. Anaheim is a good example of a church where people of many races and nationalities meet together and experience the blending, the mixing
4一起，经历互相调节。神已把基督各个不同的肢体调和在一起，成了一个身体。这样的调和需要许多的变化。为著实行的身体生活，我们需要藉著那灵，从天然的生命变化为属灵的生命。
4the compounding. To be compounded is to be adjusted. God has blended, tempered, all the different members of Christ together into one Body. Such tempering requires a great deal of transformation. For the practical Body life we need to be transformed by the Spirit from the natural life to the spiritual life
5神将这身体调和在一起，把更丰盈的体面加给那有缺欠的肢体，『免得身体上有了分裂，总要肢体彼此同样相顾。』（林前十二25。）在身体生活里，各个不同的肢体，该得著同样的照顾。在照顾上有差别，会引起分裂。如果身体有了分裂，神就无法执行祂的行政。神有一条路，要在宇宙中执行祂的行政。根据以弗所一章十节，神要藉著基督的身体，使万有在基督里归一于一个元首之下。首先，基督必须成为召会的元首。然后神要用那在基督里、以基督为元首之基督的身体，将万有都归一于一个元首之下。万有都在基督里归一于一个元首之下的时候正要来到。这就是时期满足时的经纶。这事若要成就，神就必须先使我们在基督里归一于一个元首之下。这是主确实需要祂的恢复的原因。
5God has tempered the Body together, giving more abundant honor to the member that lacks so “that there should be no division in the body, but that the members should have the same care for one another” (v. 25). In the Body life the same care should be given to all the different members. Difference in care causes divisions. God cannot carry out His administration if the Body is divided. God has one way to carry out His administration in the universe. According to Ephesians 1:10, God will head up all things in Christ through the Body of Christ. First Christ must head up the church. Then God will use the Body of Christ headed up by Christ and in Christ to head up all things. The time is coming when all things will be headed up in Christ. This will be the dispensation of the fullness of times. In order for this to take place, God must head us up in Christ. This is the reason the Lord definitely needs His recovery.
6今天在基督教里，身体已经四分五裂了。有人声称我们既狭窄，又排外。事实上，实际的情形正好相反。我们既不排外，也不狭窄。我们承认并接纳所有的真信徒，不论他们的背景如何。只要他们是蒙宝血洗净，由那灵重生，在基督里的信徒，我们就接纳他们。我们没有任何的信条，任何特别的信仰，也没有任何特别的名称或条件。我们乃是全盘的相信圣经。这让神有机会，召聚一班余数，就是爱祂、追求祂的人，用他们来恢复正当的召会生活。神一直使用主恢复里的召会生活，在各种分裂中作一的见证。我们极力的见证说，我们拒绝所有分裂的因素。举例来说，坚持某种受浸的形式，就是一种分裂的因素。虽然我们实行祷读，但我们不容让祷读成为分裂的因素。如果参加聚会的人不愿意祷读，我们不会坚持他们非祷读不可。在我们中间，方言不是分裂的因素。因为我们拒绝所有分裂的因素，主就有路能得著一班余数来顶替分裂，使神能彀执行祂的行政。
6In today’s Christianity, the Body has been divided. Some claim that we are narrow and exclusive. Actually, the situation is the opposite. We are not exclusive, and we are not narrow. We recognize and accept all genuine believers, no matter what their background may be. As long as they are blood-washed, Spirit- regenerated believers in Christ, we receive them. We do not have any creed, any particular belief, or any special terms or conditions. We simply believe the Bible in a general way. This gives God an opportunity to gather a remnant of those who love Him and seek Him and use them to recover the proper church life. God is using the church life in the Lord’s recovery as a testimony of the oneness in the midst of the divisions. We strongly testify that we reject all divisive factors. An example of such a factor would be insisting on a certain form of baptism. Although we practice pray- reading, we do not allow pray-reading to become a factor of division. If those attending the meetings do not want to pray-read, we do not insist that they do so. The matter of tongues is not a factor of division among us. Because we reject all factors of division, the Lord has a way to gain a remnant to replace the divisions so that God can carry out His administration
7在林前十二章三至十一节，保罗一再的题到那灵。但是在十二至二十七节，他没有题到那灵，反而用了『身体』一辞十八次之多（按原文）。十三节就从那灵转到身体：『因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。』我们都已经在一位灵里受浸，成了一个身体。但是，许多灵恩派的人只谈论在那灵里受浸。然而，十三节说，我们都已经在一位灵里受浸，成了一个身体，为要喝一位灵。有一件事非常要，就是我们要领悟，我们已经受浸，成了一个身体，为要来喝。我们不仅在一位灵里受浸，也已经浸成一个身体，并有一个特别的目的─喝一位灵。我们在主的恢复里，极力强调在一个身体里喝一位灵。你现在是在身体里喝么？我能放胆宣告说，我是在一个身体里喝一位灵。
7In verses 3 through 11 Paul mentions the Spirit again and again. But in verses 12 through 27 he makes no mention of the Spirit, but uses the word body eighteen times. In verse 1 3 we have the transition from the Spirit to the Body: “For also in one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.” In one Spirit we have all been baptized into one Body. Many Pentecostal people, however, talk only of being baptized in the Spirit. But verse 13 says that in one Spirit we have been baptized into one Body to drink one Spirit. It is crucial to realize that we have been baptized into one Body to drink. Not only have we been baptized in one Spirit; we have also been baptized into one Body and with a particular purpose — to drink one Spirit. In the recovery we emphasize very strongly the matter of being in the one Body drinking one Spirit. Are you now in the Body drinking? I can declare boldly that I am in the one Body drinking the one Spirit.
8浸成一个身体的经历是一次永远的，但喝一位灵的经历却是持续不断的。我们可以把受浸比作婚礼，把喝比作婚姻生活。婚姻生活的真实经历并不是在婚礼时发生；婚礼乃是承认婚姻这个事实的手续，但是婚姻生活的经历却是天天持续不断的。受浸与喝也是一样。许多基督徒只有『婚礼』─受浸，却没有『婚姻生活』─天天喝一位灵。我们在主的恢复里，有受浸也有喝；有婚礼，也有每天的婚姻生活。我们有接受并领受这件事实的手续，我们也有每时每刻的经历。如今我们都在身体里喝。我们都已经在一位灵里受浸。现在我很喜乐的说，我们在身体里喝一位灵。我们在身体里一直喝那灵，这是何等美好！有时候我享受这样的喝到一个地步，兴奋并喜乐得不能自已。保罗在十三节从那灵转到身体后，在十四至二十七节就说到身体及肢体。在这里我们看见，保罗是以身体为中心，而且对身体有负担。属灵恩赐不仅是在于那灵，更是为著身体。这些恩赐是出于那灵，也是凭著那灵的；但这些恩赐不是为著我们个人，乃是为著身体。多年来，我认识许多弟兄姊妹，按人说，他们好像没有甚么恩赐。但是他们有刚强的灵，并且有心为著身体。结果他们终究被主大用。我认识一对夫妇，他们蒙主的怜悯眷顾，领受了主的恩典，开始爱主。这些年以来，他们渐渐在身体里长大，并且为著身体接受负担。他们似乎只有一个恩赐，就是爱身体，爱圣徒。如今他们所在的地方，召会生活有了美丽的显出。
8To be baptized in the one Body is to experience something once for all. But to drink one Spirit is a continuing experience. We may compare baptism to a wedding, and drinking to married life. The real experience of married life does not take place at the wedding. The wedding is a procedure to acknowledge the fact of marriage. But the experience of married life continues day by day. The same is true of baptism and drinking. Many Christians have only the “wedding”— baptism; they do not have the “married life”— the daily drinking of one Spirit. In the Lord’s recovery we have both baptism and drinking, both the wedding and the daily married life. We have the procedure to receive and accept the fact, and we have the moment- by-moment experience. Now we are in the Body to drink. In one Spirit we have all been baptized. Now I am happy to say that we are in the Body drinking. How wonderful to be drinking the Spirit in the Body! Sometimes I enjoy this drinking so much that I am excited and beside myself with joy. After making the transfer from the Spirit to the Body in verse 13, in verses 14 through 27 Paul talks about the body with the members. Here we see that Paul is centered on the Body and burdened regarding the Body. The spiritual gifts are a matter not only of the Spirit, but also a matter for the Body. These gifts are of the Spirit and by the Spirit, but they are not for us as individuals. The gifts are for the Body. Throughout the years I have known a number of brothers and sisters who, humanly speaking, do not seem to have any gifts. But they have a strong spirit with a heart for the Body. As a result, eventually they have been much used by the Lord. I know of a certain couple who have been visited by the Lord’s mercy. They received His grace, and they began to love Him. Gradually, over the years, they have been growing in the Body and have received a burden for the Body. The only gift they seem to have is that of loving the Body, of loving the saints. Now in their locality there is a beautiful expression of the church life
9可是，一些生来有才干，重生之后有恩赐，又受过良好教育的人，在兴起正当召会生活的事上，可能一无是处。他们运用恩赐也许不是为著身体，而是为著自己。但是我刚才题到的那对夫妇，却是在身体里，而且顾到身体。为这缘故，主使用他们来兴起地方召会。如果这对弟兄姊妹不断的接受恩典，并且蒙保守在恩典里，他们的功用、恩赐会得著丰富、拔高并繁增。然而，那些有才干、有恩赐、受过教育、有口才的人，会产生难处，至终甚至会造成分裂。
9However, those who are talented by birth, gifted by rebirth, and well educated may not be useful at all in the raising up of the proper church life. Instead, they may not use their gifts for the Body, but for themselves. But the couple I have just referred to is in the Body and cares for the Body. For this reason, the Lord has used them in the raising up of a local church. If this brother and sister continue to receive grace and be preserved in grace, their function, their gift, will be enriched, uplifted, and multiplied. However, those who are talented, gifted, educated, and eloquent may cause problems and eventually even cause divisions.
10今天灵恩运动似乎很盛行。不过，灵恩运动也分裂得很厉害。不仅如此，这个运动并没有帮助信徒在生命上长大。灵恩运动与主的恢复领域完全不同。重要的是我们要看见，保罗说到恩赐时，非常强调身体。我们必须在身体里，我们必须为著身体，我们也必须彻底有身体的感觉，并完全以身体为中心。我们若有身体的感觉，并以身体为中心，我们就要为主所用。如果我们察看主恢复的历史，就会看见，顾到身体的人就为主使用；但那些忽视身体的人，却经历失败。凡是倚靠身体，在身体里，并且为著身体，不信靠自己恩赐的人，都会有用。这是属灵范围里所运行的律。这律起作用的原因，乃是神并不在意我们的恩赐─祂所在意的乃是身体。你的恩赐不是神执行祂行政的凭藉。神的凭藉乃是基督奥秘的身体。身体是神所使用的工具，好执行祂的行政。
10Today’s charismatic movement seems to be quite prevailing. However, it is also very divided. Furthermore, it does not help believers to grow in life. The charismatic movement is of an altogether different category from the Lord’s recovery. It is important for us to see that concerning the gifts Paul places great emphasis on the Body. We must be in the Body, we must be for the Body, and we must be thoroughly Body-conscious and Body-centered. If we are Body-conscious and Body-centered, we shall be used by the Lord. If we examine the history of the Lord’s recovery, we shall see that those who care for the Body have been used by the Lord. But those who neglect the Body have experienced failure. Whoever depends on the Body and whoever is in the Body and for the Body, not putting their trust in the gifts, will be useful. This is a law which operates in the spiritual realm. The reason this law functions is that God does not care for our gifts—He cares for the Body. Your gift is not the means for God to carry out His administration. The means is the mystical Body of Christ. The Body is the instrument God will use to carry out His administration
11有些人会指出，身体已经分裂了。不错，这是事实。但是圣经里有个原则─恢复的原则。虽然身体分裂了，神仍然有恢复的原则。照著这原则，神不需要庞大的人数，也不需要群众运动。少数的余数站住神心意的立场，在神的心意上与神是一，这就彀了。然后这些余数，少数的人，就能彀为神使用，来恢复已经失去的。因此，在神眼中，我们是身体。我们并不是原初的身体，而是恢复的身体。
11Some may point out that the Body has been divided. Yes, this is true. But in the Bible there is a principle— the principle of recovery. Even though the Body has been divided, God still has the principle of recovery. According to this principle, God does not need a large number or a mass movement. It is sufficient that a small remnant take the standing of God’sin tent i on and be one with Him in His intention. Then this remnant, this small number, will be used by God to recover what has been lost. Therefore, in the eyes of God we are the Body. We are not the Body in the original sense, but we are the Body in the recovered sense, in the sense of recovery
12我们从经历中得知，恢复的东西往往比先前所失去的更为珍贵、卓越和宝贵。主失去了祂的珍宝，但如今祂有一个恢复。这恢复对祂是珍贵、宝贵的。不仅如此，主的恢复在全世界都非常蒙主祝福。例如，我们虽然没有差遣传教士到日本，那里却有多处召会兴起，这是属天的管理者藉著祂的身体运行所作成的工。
12We know from experience that often what is recovered is more dear, excellent, and precious than what was lost. The Lord has lost His treasure, but now He has a recovery. This recovery is dear and precious to Him. Furthermore, throughout the world the Lord’s recovery has been very much blessed by the Lord. For example, although we sent no missionaries to Japan, many churches have been raised up there through the work of the heavenly Administrator operating through His Body.
13我们要看见属天的行政和属天的原则，这是非常重要的。我当然不轻看今天的基督徒；但是，我不赞同他们的错误和盲目。他们所认为替神作工最好的路，实际上并不是最好的。我们不需要作这么多事，也不需要像他们那样花钱。我们所需要的乃是让主有路，藉著祂的身体来执行祂的行政。我们若接受祂的路，让祂作管理者，祂就能彀为自己得著全地。靠著主的怜悯，这正是我们今天在召会生活中所作的。我们就是让祂作管理者，我们也遵循一个原则，就是恩赐必须是为著身体。只要是为著身体，就是最有用的恩赐。因此，我鼓励你们忘记你们所能作的，忘记你们的恩赐，只要顾到身体。
13It is vital for us to see the heavenly administration and the heavenly principles. I certainly do not despise today’s Christians; however, I do not agree with their mistakes and their blindness. What they thought was the best way to work for God is actually not so. There is no need for us to do so many things or spend money in the way they do. What we need is to give the Lord a way to carry out His administration through His Body. If we take His way and let Him be the Administrator, He will be able to gain the earth for Himself. By His mercy, this is exactly what we are doing in the church life today. We are simply allowing Him to be the Administrator, and we follow the principle that the gifts must be for the Body. Whatever is for the Body is the most useful gift. Hence, I urge you to forget what you can do and what your gifts are and instead care for the Body
肆 恩赐的设立
IV. THE GIFTS GOD PLACED IN THE CHURCH
14在十二章二十八至三十一节，保罗说到神在召会中所设立的恩赐。三至十一节强调那灵，十二至二十七节强调身体，二十八至三十一节强调行政。二十八节说，『神在召会中所设立的，第一是使徒，第二是申言者，第三是教师；其次是行异能的，再次是得恩赐医病的，帮助的，治理的，说各种方言的。』这里的召会，乃指她宇宙和地方的两面。在十二至二十七节，召会是基督的身体。『身体』是生机体，为著让那作信徒生命的基督，长大并彰显祂自己。『召会』是会众，为著让神执行祂的行政。因此，十二章在对付恩赐这事上，强调四件事：说话、那灵、身体、以及行政。说话把我们引进那灵里，那灵带我们进入身体，而身体保守我们在那灵里。因此，以弗所四章四节说到一个身体和一位灵。如果我们在身体里，我们就有那灵，因为身体保守我们在那灵里。如果我们有这样的光景，身体就不会分裂，反而会在那灵里是一。这样，身体就有资格执行神的行政。从身体是召会这面意义来看，身体乃是神在地上执行祂行政的凭藉。
14In 12:28-31 Paul speaks concerning the gifts God has placed in the church. Verses 3 through 11 emphasize the Spirit, verses 12 through 27 emphasize the Body, and verses 28 through 31 emphasize administration. Verse 28 says, “And God has placed some in the church: firstly apostles, secondly prophets, thirdly teachers; then works of power, then gifts of healing, helps, administrations, various kinds of tongues.” The church here refers both to its universal and local aspects. From verse 12 through 27 the church is considered the Body of Christ. The Body is an organism for Christ as the believers’ life to grow and express Himself. The church is an assembly for God to operate His administration. Therefore, in chapter twelve in dealing with the gifts, four matters are emphasized: speaking, the Spirit, the Body, and administration. Speaking ushers us into the Spirit, the Spirit brings us into the Body, and the Body keeps us in the Spirit. Thus, Ephesians 4:4 speaks of one Body and one Spirit. If we are in the Body, we have the Spirit, for the Body preserves us in the Spirit. If this is our situation, the Body is not divided; rather, it remains one in the Spirit. Then the Body is qualified for the carrying out of God’sad ministration. The Body in the sense of being the church is the means for God to administrate on earth
15身体作为召会，乃是神的会众。基督的身体是一个生机体，为要生长基督并彰显基督。神的会众─召会，乃是神执行祂行政的凭藉。因此，我们从说话到那灵，到身体，末了到神的行政。主的再来将是祂行政的终极完成和高峰。我们在主的恢复里所作的，乃是豫备道路将祂带回来。为著说话、那灵、身体和行政，阿利路亚！这一切乃是为著要把主耶稣带回来。在二十八节保罗题到使徒、申言者和教师。使徒指蒙神呼召并差遣的人，（一1，罗一1，）他们：（一）传福音使罪人得救，成为建造召会的材料；
15The Body as the church is the assembly of God. The Body of Christ is an organism to grow Christ and express Him. The assembly of God, the church, is the means for God to carry out His administration. Thus, we go from speaking, to the Spirit, to the Body, and, ultimately, to God’sad ministration. The Lord’s coming back will be the ultimate consummation, the peak, of His administration. What we are doing in the Lord’s recovery is preparing the way to bring Him back. Hallelujah for speaking, the Spirit, the Body, and administration! All this is to bring the Lord Jesus back. In verse 28 Paul mentions apostles, prophets, and teachers. The apostles are those who are called and sent by God (1:1; Rom. 1:1) to preach the gospel that sinners may be saved to be the materials
（二） 建立众召会；（徒 十四21～
for the building of the church, to establish the
1623；）（三）教导神圣的真理。他们的职事，乃是普遍为著众召会的。申言者指藉著神的启示，为神说话并说出神的人，有时候他们也受感说豫言。（十一27～28。）为著造就圣徒，建立召会，他们仅次于使徒。教师指照著使徒的教训（二42）和申言者的启示，教导真理的人。申言者和教师是为著地方的，也是为著宇宙的。（弗四11，徒十三1。）
16churches (Acts 14:21-23), and to teach the divine truth. Their ministry is universal for all the churches. The prophets are those who speak for God and speak forth God by God’sr evelation, and who speak sometimes with inspired prediction (Acts 11:27-28). Teachers are those who teach the truths according to the apostles’ teaching (Acts 2:42) and the prophets’ revelation. Both prophets and teachers are universal as well as local (Eph. 4:11; Acts 13:1).
17在林前十二章二十八节保罗还题到帮助的，治理的。帮助的，或作帮助者，帮助。这必是指执事和女执事的服事。（提前三8～13。）治理的，或作管理者，管理，指召会中的长老职任。在林前十二章二十八节保罗最后题到说各种方言的。说方言再次被列为神在召会中运行之各方面的末一项。在二十九至三十节，保罗问了几个问题：『岂都是使徒么？岂都是申言者么？岂都是教师么？岂都是行异能的么？岂都有医病的恩赐么？岂都说方言么？岂都繙方言么？』当然，这七个问题的答案都是『不』。说方言和繙方言，在保罗的著作里，第三次列在末后，因为牠们对召会的益处最少。（十四4～6，19。）
17In verse 2 8 Paul also refers to helps and administrations. The helps or helpers, helpings, must refer to the services of the deacons and deaconesses (1 Tim. 3:8-13). The administrations or administrators, governings, refers to the eldership in the church. In verse 28 Paul lastly mentions various kinds of tongues. This is the second time the speaking in tongues is listed as the last of the aspects of God’so per at i on in the church. In verses 29 and 30 Paul asks a number of questions: Are all apostles? Are all prophets? Are all teachers? Are all workers of powers? Do all have gifts of healing? Do all speak in tongues? Do all interpret?” Of course, the answer to all these seven questions is no. Speaking in tongues and interpretation of tongues are again, the third time, listed last in Paul’s writing because they render the least profit to the church (14:4-6, 19
18在三十一节保罗说，『但你们要切慕那更大的恩赐。我还要把极超越的路指示你们。』切慕那更大的恩赐，就是热切于这些恩赐，以这些恩赐为乐。『更大的恩赐』指明有些恩赐（如说方言和繙方言）是较小的，因为这些恩赐对于召会的益处较少。这也指明我们该切慕那更大的恩赐，如申言和教导，这些对召会的建造，益处更多。（十四1～6。）要有这些更大的恩赐，我们需要在生命中长大，达到成熟。这些恩赐是藉著生命的长大，由我们重生时所受的初期恩赐（一7）发展出来的。
18In verse 31 Paul says, “But earnestly desire the greater gifts. And yet I show to you a way of excellence.” To earnestly desire the greater gifts is to be zealous for them, to delight in them. The expression greater gifts indicates that some gifts, like speaking in tongues and interpretation of tongues, are smaller because they are less profitable to the church. It also indicates that we should desire earnestly the greater gifts, like prophesying and teaching, which are more profitable for the building of the church (14:1-6). To have these greater gifts we need to grow in life unto maturity. They are developed, by growth in life, out of the initial gifts (1:7) we received when we were regenerated.
19在十二章三十一节保罗下结语说，他要把极超越的路指示哥林多人。得著更大的恩赐极超越的路乃是爱，这爱在下一章有充分的说明。
19Paul concludes verse 31 by saying that he would show the Corinthians a way of excellence. The way to have the greater gifts is love. This way is fully defined in the following chapter