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哥林多前书生命读经 · 第61篇

对付恩赐（五）

Dealing with the Gifts (5)
1读经：哥林多前书十四章一至二十五节。保罗写林前十二、十三和十四章时，在他的灵里和他的心里，对说话、那灵、身体、神的行政，以及爱这几件紧要的事有负担。这五件事在十二章和十三章都强调了。到了十四章，保罗说到另一个主要的点：有一项特别的恩赐，对于建造召会是超越的。在许多属灵的恩赐中，有一项恩赐特别超越，不是为著我们的工作、成熟，也不是为著我们属灵的益处，乃是为著召会的建造。我们将会看见，这超越的恩赐乃是申言。因此，保罗对付恩赐时，强调六件事：说话、那灵、身体、神的行政、爱、和为著建造召会那超越的恩赐。
1Scripture Reading: 1 Cor. 14:1-25 As Paul was writing chapters twelve, thirteen, and fourteen of 1 Corinthians, there was a burden in his spirit and on his heart concerning certain crucial matters: speaking, the Spirit, the Body, God’sad ministration, and love. These five matters are emphasized in chapters twelve and thirteen. In chapter fourteen Paul comes to another main point: the superiority of a particular gift for the building up of the church. Among the many spiritual gifts, one is superior not for our work, maturity, or spiritual interests, but for the building up of the church. As we shall see, this superior gift is that of prophesying. Therefore, in dealing with the gifts, Paul emphasizes six matters: speaking, the Spirit, the Body, the administration of God, love, and the gift which is superior for the building up of the church
2保罗至终所关切的，不是说话、那灵、身体、神的行政，也不是爱作为运用恩赐极超越的路。使徒至终所关切的，乃是召会的建造。保罗非常有召会的感觉，并且以召会为中心。他所关切的中心点乃是召会。保罗在歌罗西一章二十四节说，『现在我因著为你们所受的苦难喜乐，并且为基督的身体，就是为召会，在我一面，在我肉身上补满基督患难的缺欠。』基督受死不仅是为著救赎，也是为著召会。从以弗所五章二十五节看，基督舍己乃是为著召会。不错，基督受死是要完成救赎；然而，救赎只是手续，并不是神的目标，不是神的目的地。救赎是达到目标的途径，而目标乃是召会。因著召会是神的目标，我们就不能和那些忽视召会，只肤浅领会基督救赎的基督徒妥协。许多人甚至不愿听到人题起召会这辞。然而，基督的死主要且终极的目的，乃是为著召会。
2Paul’s ultimate concern is not speaking, the Spirit, the Body, God’sad ministration, or love as the excellent way to exercise the gifts. Rather, Paul’s ultimate concern is the building up of the church. Paul was very church-conscious and church-centered. His concern was focused on the church. In Colossians 1:24 Paul says, “Now I rejoice in my sufferings on your behalf, and fill up that which is lacking of the afflictions of Christ in my flesh for His Body, which is the church.” Christ died not only for redemption, but also for the church. According to Ephesians 5:25, Christ gave Himself up for the church. Yes, Christ died to accomplish redemption. Redemption, however, is a procedure; it is not God’s goal, God’s destination. Redemption is a way to reach the goal, but the goal is the church. Because the church is God’s goal, we cannot agree with those Christians who neglect the church and who have only a superficial grasp of Christ’s redemption. Many do not even like to hear the church mentioned. But the death of Christ mainly and ultimately is for the church
3在永世里，我们就蒙神拣选并豫定。但因著我们远离了神，所以需要基督来完成救赎，把我们带回归神。但救赎不是神的目标，不是神终极的目的。神的目标，神的目的，乃是要祂的选民生机的联结成基督的身体，就是召会。即使我们没有堕落，神仍需要完成一些手续，好得著召会。
3In eternity we were chosen and predestinated by God. Because we fell away from God, there was the need for Christ to accomplish redemption in order to bring us back to God. But redemption is not God’s goal; it is not His ultimate intention. God’s goal, His intention, is to have His chosen people organically united to be the Body, the church. Even if we had not fallen, it nevertheless would have been necessary for God to carry out a certain procedure to obtain the church.
4我年轻时，别人只简单的告诉我，基督来，是因为我们堕落到罪中。我受教导说，神爱我们，舍了祂的独生子来拯救我们。按照这种领会，我们若没有堕落，基督就不需要来。但是，认为神的目的只是要救赎我们脱离地狱并上天堂的想法是错误的。神的目的乃是要得著召会，而基督的死将我们赎回，就是要使我们成为祂的身体。这就是保罗有召会的感觉，以召会为中心的原因。在保罗的感觉里，召会是一件极其重要的事。我们思考属灵的恩赐时，就必须问：恩赐是为著甚么？许多基督徒只注意恩赐，却不注意恩赐的目的。有人盼望有传福音的恩赐，有人盼望有神奇的恩赐，如说方言、医病等恩赐。但他们却可能一点也不在意这些恩赐是为著甚么。保罗和他们不同。他深处所关切的，乃是召会的建造。他知道甚么恩赐对召会的建造有用。我们需要学习保罗那样关切召会的建造。我们是否属灵、成熟、有恩赐，都是次要的；神经纶的第一要务，乃是召会的建造。保罗在林前十四章所强调的主要的点，不是甚么恩赐对我们最好，乃是甚么恩赐对召会的建造最好。不错，神的确赐下了许多恩赐；但是，论到召会的建造，并非所有的恩赐都是重要的。因此，在本章保罗给我们看见，为著召会的建造，甚么恩赐才是超越的。
4When I was young, I was told simply that Christ came because we had fallen into sin. I was taught that God loved us and gave His only begotten Son to save us. According to this understanding, if we had not fallen, it would not have been necessary for Christ to come. But it is a mistake to think that God’sin tent i on is merely to redeem us from hell to heaven. God’sin tent i on is to have the church, and the death of Christ redeems us so that we may become His Body. This was the reason Paul was church-conscious and church- centered. In his consciousness the church was an extremely crucial matter. As we consider the spiritual gifts, we need to ask what the gifts are for. Many Christians care only for the gifts, but they do not care for the purpose of the gifts. Some desire to have a gift of preaching, and others desire the miraculous gifts such as the gift of tongue-speaking or the gift of healing. But they may not care at all what these gifts are for. Paul was different. The concern deep within him was for the building up of the church. He knew what gifts were useful for the building up of the church. We need to learn of Paul to be concerned for the building up of the church. Whether we are spiritual, mature, or gifted is secondary. The primary thing in God’secon o my is the building up of the church. Paul’s emphasis, his main point, in chapter fourteen concerns what gift is best, not for us, but for the building up of the church. Yes, God has given many gifts, but not all gifts are important with respect to the building up of the church. Therefore, in this chapter Paul shows us which gift is superior for the building up of the church
VI. THE SUPERIORITY OF PROPHESYING
陆 申言的超越
OVER SPEAKING IN TONGUES
一 更多建造召会
A. Prophesying Building Up the Church More
1 追求爱，更要切慕属灵的恩赐，尤其要切慕申言
1. Pursuing Love and Desiring Earnestly Spiritual Gifts, but Rather to Prophesy
5在十四章一节保罗说，『你们要追求爱，更要切慕属灵的恩赐，尤其要切慕申言。』这吩咐是基于十二章三十一节至十三章十三节的启示。追求爱，就是追求在生命里长大，好在生命里发展恩赐。因此，追求爱，必须配以切慕最有益的恩赐，就是申言的恩赐。
5In 14:1 Paul says, “Pursue love, and desire earnestly spiritual gifts, but rather that you may prophesy.” This charge is based upon the revelation in 12:31 through 13:13. To pursue love is to seek after the growth in life for the development of the gifts in life. Hence, it must be matched with an earnest desire for the most profitable gift, the gift of prophecy.
6保罗很有智慧；他用智慧的方式写了第一节。在这节里，事实上他并不是鼓励哥林多信徒寻求医病、神迹、说方言等恩赐；保罗的目的乃是要他们寻求申言的恩赐。可是，保罗并没有叫哥林多人忘记申言恩赐以外的一切属灵恩赐。他告诉他们要切慕属灵的恩赐，尤其要切慕申言。他要他们追求上好的，最有价值的。他知道哥林多人中间有混乱的情形，他们必须平静下来。为这缘故，他运用智慧告诉他们，爱是运用恩赐绝佳的路，然后吩咐他们要追求爱，更要切慕属灵的恩赐，尤其要切慕申言。申言既是为主说话，并说出主，也就是把基督供应给人。这是召会聚会中最主要的事。这种申言需要充满神的生命为内容。爱是经历神的生命，并使神的生命为著建造召会，成为申言恩赐的内容，极超越的路。因此，我们必须追求爱，并要切慕这更大的恩赐。
6Paul was very wise, and he composed verse 1 in a wise manner. In this verse he was not actually encouraging the Corinthians to seek such gifts as healing, miracles, and tongue-speaking. Instead, Paul’sin tent i on was that they would seek the gift of prophecy. However, Paul did not tell the Corinthians to forget all the spiritual gifts except the gift of prophecy. He told them to desire earnestly spiritual gifts, but rather, or especially, that they would prophesy. He wanted them to pursue what was best, what was most valuable. He knew that there was turmoil among the Corinthians and that they needed to be calmed down. For this reason, he exercised wisdom, telling them that love is the best way to exercise the gifts and then charging them to pursue love and desire spiritual gifts, but especially that they may prophesy. Since to prophesy is to speak for the Lord and speak forth the Lord, that is, to minister Christ to others, which is the main thing in the church meeting, prophesying requires the divine life to fill it as its content. Love is the excellent way to experience the divine life and make it the content of the gift of prophecy for the building up of the church. Hence, we must pursue love and desire earnestly these greater gifts
72 说方言和申言的比较在十四章二至三节保罗说，『那说方言的，原不是对人说，乃是对神说，因为没有人听出来，然而他在灵里却是讲说各样的奥秘。但那申言的，是对人讲说建造、勉励和安慰。』使徒在二至六节的话，使人清楚明确的看见，说方言远不及申言重要。他很强的
72. The Comparison between Speaking in Tongues and Prophesying In verses 2 and 3 Paul says, “For he who speaks in a tongue does not speak to men but to God; for no one hears, but in spirit he speaks mysteries. But he who prophesies speaks to men for building up and encouragement and consolation.” The apostle’sword in verses 2 through 6 gives a clear and definite view that speaking in tongues is much less important than prophesying. He strongly belittles the gift of tongues
8贬低说方言的恩赐，而高举申言的恩赐，因为他主要的关切是召会，不是单个的信徒。说方言，即使是真正和正确的，也不过造就那说的人，但申言却建造召会。在启示里申言，或用清楚明白的话在知识里教导，比用人所不懂的话说方言，对召会更有益处。既然申言说出主，把基督供应给人，就建造人，给人勉励和安慰。
8and exalts the gift of prophecy because his main concern is the church, not the individual believers. Speaking in tongues, even if it is genuine and proper, only edifies the speaker himself, but prophesying builds up the church. To prophesy in revelation or to teach in knowledge with clear, understandable words is more profitable to the church than to speak in tongues with unknown words. Since to prophesy, to speak forth the Lord, ministers Christ to others, it builds them up and gives them encouragement and consolation
9我要强调一个事实，在新约里，申言主要的还不是说豫言，乃是为主说话，并说出主。甚至在旧约以赛亚书和耶利米书，申言主要的也不是说豫言，乃是为神说话，并说出神。当然，申言也包含说豫言的成分。在整本圣经里，申言的意义是为神说话，并说出神；其次才是说豫言。申言就是为…说话，说出…，以及豫告。这是对圣经里申言的正确领会。
9I would like to emphasize the fact that in the New Testament to prophesy is not mainly to predict, but mainly to speak for the Lord and to speak forth the Lord. Even in the books of Isaiah and Jeremiah prophesying is not mainly a matter of prediction, but of speaking for God and of speaking God forth. Of course, the element of prediction is included. Throughout the Bible, to prophesy means to speak for God and to speak forth God and, in a secondary way, to predict. To prophesy is to tell for, to tell forth, and also to foretell. This is a proper understanding of prophecy in the Bible.
10就著为…说话，并说出…的意义而言，申言需要生命长大。为这缘故，我们需要认识神，也需要经历基督。我们对神若没有足彀的认识，对基督若没有足彀的经历，就没有甚么可为祂说的，也不能说出祂。就著豫告，在事情发生之前说豫言的意义而言，申言是神奇的，并不需要生命的长大。我再说，林前十二章和十四章中的申言，主要的不是指说豫言，乃是指为神说话，并说出神。然而，今天的五旬节派或灵恩运动中有许多人大大强调说豫言，而忽略更重要的事，就是为神说话，并说出神。到了十四章四节，保罗接著说，『那说方言的，是建造自己，但那申言的，乃是建造召会。』申言是为主说话，并说出主，不仅建造单个圣徒，更建造召会。反之，说方言却不能建造召会。
10To prophesy in the sense of telling for and telling forth requires much growth in life. For this, we need to know God and we need to experience Christ. If we do not have the adequate knowledge of God and experience of Christ, we do not have anything to say for Him, and we cannot speak Him forth. To prophesy in the sense of foretelling, of predicting something before it happens, is miraculous and does not require the growth in life. To repeat, in 1 Corinthians 12 and 14 the noun prophecy and the verb prophesy do not mainly refer to prediction; they mainly denote speaking for God and speaking forth God. Nevertheless, many of those in today’s Pentecostalism or charismatic movement place great emphasis on the element of prediction and neglect the more important matters of speaking for God and speaking God forth. In verse 4 Paul continues, “He who speaks in a tongue builds up himself, but he who prophesies builds up the church.” To prophesy, to speak for the Lord and speak forth the Lord, not only builds up the individual saints, but also builds up the church. Tongue-speaking, on the contrary, does not build up the church
11在五节保罗继续说，『我愿意你们都说方言，但我更愿意你们申言；说方言的，若不繙出来，使召会得建造，那申言的，就比他强了。』保罗心里所想的，不是叫哥林多人寻求说方言的恩赐，乃是鼓励他们申言，好叫召会得著建造。保罗的负担是召会的建造。这是他由衷的关切。在六节保罗题出一个问题：『弟兄们，我到你们那里去，若只说方言，与你们有甚么益处？除非我用启示，或知识，或豫言，或教训，对你们讲说。』这含示说方言除了说的人以外，与任何人都无益处。这里我们再次看见保罗写信给哥林多人的智慧。他知道他们在混乱中，所以他对他们说话时相当谨慎，为要使他们平静下来。他向他们指出，除非他用启示，或知识，或豫言，或教训，对他们讲说，否则他与他们就没有甚么益处。
11In verse 5 Paul goes on to say, “Now I desire that you all speak in tongues, but rather that you may prophesy; now greater is he who prophesies than he who speaks in tongues, unless he interprets, that the church may receive building up.” What was on Paul’she art was not that the Corinthians would seek the gift of tongue-speaking; it was to encourage them to prophesy so that the church might be built. Paul’s burden was the building up of the church. This was the concern deep in his heart. In verse 6 Paul asks a question: “But now, brothers, if I come to you speaking in tongues, what shall I profit you, unless I speak to you either in revelation or in or in prophecy or in teaching?” This implies that speaking in tongues does not profit anyone except the tongue-speaker. Here we again see Paul’s wisdom in writing to the Corinthians. He knew they were in turmoil, and he spoke to them with a certain amount of carefulness in order to calm them down. He pointed out to them that he would not profit them unless he spoke to them either in revelation or knowledge or prophecy or teaching.
12在七节保罗接著说，『就是那无生命而发声之物，或箫、或琴，若发出来的声调没有分别，怎能知道所吹所弹的是甚么？』使徒在七至十一节的例证，指出哥林多的信徒荒谬的滥说方言，发出没有分别的声调，（7，）吹出『无定的号声』。（8。）他们也过度的使用方言，无论在甚么地方，用甚么方法，或在甚么情形里，都说方言。因此，他规正并约束他们，不滥用也不过度的使用这种益处最少的小恩赐，叫他们能追求更大的恩赐，好更多的造就圣徒并建造召会。在七节保罗很明确的指明，哥林多人应当停止发出无意义的声音。今天，许多人无意义的说方言。许多说方言的人一点都不知道自己在说些甚么。在八节保罗说，『若吹无定的号声，谁能豫备打仗？』今天在灵恩派中间，没有人能豫备打仗，因为没有确定的方向。
12In verse 7 Paul continues, “Even lifeless things, whether flute or harp, in giving a sound, if they give no distinction in the sounds, how will it be known what is played on the flute or on the harp?” The apostle’s illustrations in verses 7 through 11 indicate that the Corinthian believers abused speaking in tongues by doing it in a nonsensical way, uttering an “uncertain sound” (v. 8) of “no distinction” (v. 7), “without significance” (v. 10). They also overused it by practicing it in any place, in any way, and in any situation. Hence, Paul corrects and restricts them from their abuse and excessive use of such a small gift of the least profit, that they may seek the greater gifts and abound in the building up of the church. In verse 7 Paul is definitely indicating that the Corinthians should cease uttering meaningless sounds. Today many practice tongue-speaking in a meaningless way. In many cases those who speak have no idea what they are saying. In verse 8 Paul asks, “For if indeed the trumpet gives an uncertain sound, who will prepare himself for battle?” Among many Pentecostal people today, no one can prepare for battle, because there is no definite direction
13在九节保罗说，『你们也是如此，若不用舌头说容易明白的话，人怎能知道你所说的是甚么？这样，你们就是向空气说话了。』这里的舌头是指肉身的舌头，不是语言或方言。在这一节，保罗的确不鼓励人说方言。十节说，『世上的口音，种类或者甚多，却没有一样是无音义的。』这里的『口音』，原文与七至八节的声同字。在此指口音，就是语言。十一节说，『这样，我若不明白那口音的意思，我对那说话的便是化外之人，那说话的对我也是化外之人。』这里的『意思』，直译，效能，与能力同字。化外之人，原文意外国人，就是非希利尼人，不说希利尼话的人。『推测本字原初是用以描述一些发音刺耳、腔调粗鲁的人；…后来，这字演变为化外或野蛮之意。』（Vincent，文生。）
13In verse 9 Paul says, “So also you, unless you give by the tongue an intelligible word, how will it be known what is being said? For you will be speaking into the air.” The tongue here refers to the physical tongue, not to a language or dialect. Certainly in this verse Paul is not encouraging the practice of tongue-speaking. Verse 10 says, “There are, perhaps, so many kinds of voices in the world and not one without significance.” In Greek the word rendered voice is the same as sound in verse 7 (the singular one) and verse 8. Here it denotes voices, that is, languages. Verse 11 continues, “If then I do not know the meaning of the voice, I shall be to him who speaks a barbarian, and he who speaks a barbarian to me.” Literally, the Greek word rendered “meaning” means power, force. The Greek word translated barbarian, barbaros, means foreigner, that is, anon - Greek, one who does not speak Greek. “Supposed to be originally a descriptive word of those who uttered harsh, rude accents. … Later, the word took the sense of outlandish or rude” (Vincent).
14在十二节保罗宣告说，『你们也是如此，既渴慕灵，就要为著召会的建造，寻求得以超越。』这节说，『就要为著召会的建造…得以超越，』再次给我们看见，使徒全心顾到召会的建造。他满有召会的感觉，完全以召会为中心，与那些以自我为中心的哥林多人，完全不同。他们在属灵恩赐上的难处，是由于他们为自己追求，不顾到召会的建造。在对付头六项为人生活范围里的难处时，使徒强调基督是神给我们惟一的分；在对付后五项神圣行政范围里的难处时，使徒强调召会是神给我们惟一的目标。哥林多人不仅缺少基督，也不认识召会。使徒完成的职事，（西一25，）乃是由基督是神的奥秘，（二2，）和召会是基督的奥秘（弗三4）所组成的。哥林多人虽在使徒的职事之下，却失去这二者。他们很可怜的在自己里面，又瞎眼又无知。在林前十四章十三至十四节，保罗接著说，『所以那说方言的，就当祷告，使他能繙出来。因为我若用方言祷告，我的灵就祷告，我的心思却没有作用。』在祷告中使用并操练我们的灵，对我们属灵的生命必是健康的。但我们的心思若没有作用，也不使用，就绝对是不健康的。我们向主祷告时，必须运用我们重生的灵，以及我们更新的心思。我们的心思应当置于我们的灵，（罗八6，）不用说在祷告中，就是在日常的生活行动里，也绝不脱开灵。我们的祷告必须发自我们接触过神，并正在接触神的灵，并且经过我们清明而能领悟的心思，用清楚和明白的话，使我们的祷告能摸著神，滋养、加强自己，并建造别人。林前十四章十五节说，『这却怎么样？我要用灵祷告，也要用心思祷告；我要用灵歌唱，也要用心思歌唱。』保罗说，『也要用心思祷告，』这含示使徒鼓励受信者，不要只用人所不懂的方言祷告，也要用清楚、明白的话祷告。
14In verse 12 Paul declares, “So also you, since you are zealots of spiritual gifts, seek that you may abound to the building up of the church.” From this verse we see that the Corinthian believers were not only zealous; they were zealots. They had become such persons. In this verse we see once again by the words “abound to the building up of the church” that the apostle is fully occupied with the consideration of building up the church. He is fully church - conscious and church - centered, altogether different from the self - centered Corinthians. Their problem with spiritual gifts was due to their self-seeking, not caring for the building up of the church. In dealing with the first six problems, in the realm of human life, the apostle stresses Christ as God’s unique portion to us. In dealing with the last five problems, in the realm of the divine administration, he emphasizes the church as God’s unique goal for us. The Corinthians were not only devoid of Christ, but also ignorant of the church. The apostle’s completing ministry (Col. 1:25) is comprised of Christ as the mystery of God (Col. 2:2) and the church as the mystery of Christ (Eph. 3:4). However, the Corinthians missed both, even though they were under the apostle’s ministry. They were pitifully in themselves, blind and ignorant. In verses 13 and 14 Paul continues, “Wherefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful.” For our spirit to be used and exercised in prayer is surely healthy to our spiritual life. But for our mind to be unfruitful and unused is absolutely unhealthy. We must exercise our regenerated spirit with our renewed mind in praying to the Lord. Our mind should be set on our spirit (Rom. 8:6), never detached from it, even in our daily walk, needless to say in our prayer. Our prayer must be from our God - contacted and God - contacting spirit and through our sober and understanding mind, with clear and understandable words, that our prayer may touch God, nourish and strengthen ourselves, and build up others. Verse 15 says, “What is it then? I will pray with the spirit, and I will pray also with the mind; I will sing with the spirit, and I will sing also with the mind.” Paul’s word about praying “also with the mind” implies that he encourages the receivers of his letter to pray not merely in an unknown tongue, but also with clear and understandable words.
15『用心思』的意思不是说只用心思，一点不用灵。在以弗所六章十八节，使徒嘱咐我们要时时在灵里祷告。祷告就是敬拜，敬拜就当在灵里。（约四24。）当我们用灵祷告，不用人所不懂的方言，而用人明白的话语，我们就自然而然的用心思解释、表达灵的思想。使徒在这里的意思是说，在召会的聚会中，为了全体与会者的益处，我们应当用心思，用人所理解的话祷告，（林前十四19，）以发表我们灵里的负担。在召会的聚会中，我们的祷告不仅该让主听见，蒙祂应允，也该让全体与会者懂得，叫他们得益处。为著这目的，我们在公众的祷告里，也应该学习用心思，就像用灵一样，训练心思与灵合作，甚至与灵成为一，使灵能成为心思的灵。（弗四23。）林前十四章十六节接著说，『不然，你若用灵祝福，在场那不通方言的人，既然不晓得你所说的，怎能在你感谢的时候说阿们？』阿们，直译，那阿们。这启示在使徒时代，一人在召会的聚会中祷告，众人都说，阿们，甚至加重的说，那阿们。
15The phrase “with the mind” does not mean with the mind only and not with the spirit at all. In Ephesians 6:18 the apostle charges us to pray at every time in spirit. Prayer is worship, which should be in spirit (John 4:24). When we pray with the spirit, not in an unknown tongue, but in understandable words, our mind is automatically used to interpret and express the thought of the spirit. What the apostle means here is that in the church meeting, for the profit of all the attendants, we should pray with our mind in intelligible words (1 Cor. 14:19) to express the burden in our spirit. In a church meeting our prayer should not only be heard by the Lord for His answer, but should also be intelligible to all the attendants for their profit. For this purpose we should also learn to use our mind in public prayer as we do our spirit, training our mind to cooperate with our spirit, even to be one with our spirit, that the spirit may become the spirit of our mind (Eph. 4:23). Verse 16 continues, “Otherwise, if you bless with the spirit, how shall he who fills the place of the unlearned say the Amen at your giving of thanks, since he does not know what you are saying?” This reveals that in the church meetings during the apostle’st i me, when one prayed all the others said Amen, even “the Amen,” at his prayer
16在十七节，保罗再次指明他是多么关心召会的建造。他说，『你固然感谢得好，无奈别人得不著建造。』这指明在召会的聚会中，不仅我们的申言和教导该建造别人，连我们向主的祷告和感谢，也该建造别人。这表明使徒何等关心召会与众圣徒的建造。他在本节的话，不只是改正，也是嘱咐。那些鼓吹说方言的人，一定会欣赏保罗在十八节的话：『我感谢神，我说方言比你们众人还多。』然而，他们通常似乎忘记保罗的思路并非结束于十八节，乃是延续到十九节：『但在召会中，我宁愿用我的心思说五句话，可以教导人，强如用方言说万句话。』这表明在召会的聚会中，为著召会的建造，何等需要说人所理解的话，一点不需要说方言。的确，在这些经节中，保罗并不鼓励我们说方言。
16In verse 17 Paul again indicates how much he is concerned for the building up of the church: “For you indeed give thanks well, but the other is not builded up.” This indicates that not only our prophesying and teaching in the church meetings should build up others, but also our prayers and thanks to the Lord. This shows how much the apostle is concerned with the building up of the church and the saints. His word in this verse is not only a correction but a charge. Those who advocate the practice of tongue-speaking appreciate Paul’s word in verse 18: “I thank God I speak in tongues more than all of you.” However, they often seem to forget that Paul’s thought is not completed in verse 18, but continues into verse 19, where he says, “But in the church I would rather speak five words with my mind that I might instruct others also, than ten thousand words in a tongue.” This shows how much speaking in intelligible words is needed in the church meeting for the building up of the church, and how speaking in tongues actually is not needed at all. To be sure, in these verses Paul is not encouraging us to speak in tongues.
二 更多劝服人
B. Prophesying Convicting People More
17在二十节，保罗继续说，『弟兄们，在领悟上不要作小孩子，但在恶事上要作婴孩，在领悟上却要成熟。』哥林多的信徒不仅在生命上是婴孩，（三1，）在领悟上也是小孩子。他们需要在生命里长大，也需要在心思的领悟上长大。使徒对付他们的难处，就是为这目的，使他们在各方面都能成熟。
17In verse 20 Paul goes on to say, “Brothers, do not be children in your understanding, but in malice be babes, and in your understanding become full-grown.” The Corinthian believers were not only infants in life (3:1), but also children in understanding. They needed to grow both in life and in the understanding of their mind. All the apostle’s dealings with their problems were for this purpose, that they might mature in every way
18『领悟』一辞或可译作思想、推理、心思。原文这辞与十四章十五、十九节的心思不同。这辞『强调与狂热的区别』。（Vincent，文生。）这是说到哥林多的信徒，对说方言的领悟和思想。他们狂热于说方言，因此对这事的领悟像小孩子，不像成熟的信徒，能合式的运用心思。使徒劝他们要在领悟上长大成熟，就是在说方言的事上像他一样，（19，）能合式的运用心思。幼稚的哥林多信徒需要在领悟上成熟，使他们能认识以下二十一至二十五节所说的事。二十一节说，『律法上记著：「主说，我要用异邦人的舌头，和异邦人的嘴唇，向这百姓说话；虽然如此，他们还是不听从我。」』这节的律法是指旧约。这话在以赛亚二十八章九至十三节，指明用异邦人的舌头说话，对以色列人乃是惩治，因为他们不信神那可理解的话。因此，使徒引用这话，含示哥林多人未曾正确的接受神藉使徒所传可理解的启示。
18The Greek word translated understanding also means thinking, reasoning, mind. In Greek it is different from the word for mind in verses 15 and 19. It “emphasizes the distinction from ecstasy” (Vincent). This is in regard to the Corinthian believers’ understanding and thinking concerning speaking in tongues. They were ecstatic in this practice, thus childish in their understanding concerning it, not using their mind properly as a matured believer should. The apostle advises them to grow and become full-grown in their understanding, that is, in the proper use of their mind, as he uses his (v. 19), in the matter of tongue-speaking. The childish Corinthian believers needed to become full-grown in their understanding so that they might be able to know the things which are to be mentioned in verses 21 through 25. Verse 21 says, “In the law it is written, In other tongues and with other lips I will speak to this people, even so they will not listen to Me, says the Lord.” The law in this verse refers to the Old Testament. This word in Isaiah 28:9-13 indicates that the speech in strange tongues was a chastisement for the children of Israel’sun belief toward the intelligible word of God. Hence, the apostle’s quotation of this word implies that the Corinthians have not properly received the intelligible revelation of God through the apostles
19林前十四章二十二节继续说，『这样，方言不是给信的人作表记，乃是给不信的人；但申言不是给不信的人作表记，乃是给信的人。』本节开头的『这样』，指明根据二十一节所引以赛亚二十八章的话，方言乃是给不信的人作消极的表记，表明他们不信的可怜光景。这含示那里有人说方言，那里就有人的不信。使徒在这里的用意，是要制止哥林多人过度的说方言。但申言是给信的人作积极的表记，表明他们有信的正确光景。这对申言的实行是一种鼓励。方言是给不信的人作表记这事实，指明那些要接受方言恩赐的人，可能有不信的恶心。
19Verse 22 continues, “So then tongues are for a sign, not to those who believe, but to the unbelievers; but prophecy is not to the unbelievers, but to those who believe.” “So then” at the beginning of this verse indicates that according to the word in verse 21 quoted from Isaiah 28, tongues are for a negative sign to the unbelievers, signifying their poor condition of unbelieving. It implies that whenever or wherever a strange tongue is spoken, peoples’ unbelief is there. The apostle’sin tent i on here is to hold the Corinthians back from their excessive practice of speaking in tongues. But prophecy is for a positive sign to those who believe, signifying their proper condition of believing. This is an encouragement to the practice of prophesying. The fact that tongues are a sign to unbelievers may indicate that those who want to receive the gift of tongues may have an evil heart of unbelief.
20林前十四章二十三节说，『所以若全召会聚在一处的时候，众人都说方言，有不通方言的，或是不信的人进来，岂不说你们癫狂了么？』在全召会的聚会中，若众人都说方言，人会认为他们癫狂了。因此，鼓励众人在召会的聚会中都说方言是不对的，这违反使徒保罗的话。『癫狂』一辞原文或作疯狂，发疯。这话对于过度说方言是很强的劝阻。在二十四节保罗说，『但若众人都申言，有不信的，或是不通方言的人进来，他就被众人劝服，被众人审明了。』本节含示全体与会者都有责任，也有能力申言。在召会的聚会中，若众人都申言，这会劝服人。这种申言，主要的必定不是说豫言，乃是为主说话，并说出主。被众人劝服和被众人审明，都必定不是藉著豫言的申言，乃是藉著为主说话，并说出主的申言。这种申言需要在生命里有相当程度的长大。这话对于申言的实行，也是一种鼓励。在二十五节保罗作结论说，『他心里的隐情显露出来，就必面伏于地敬拜神，宣告说，神真是在你们中间了。』这含示申言为神说话并说出神，以神为内容，把神供应给听见的人，并带他们归向神。这也指明，召会的聚会应当充满神，会中一切的活动都该把神传达并传输给人，使他们为神所灌注。
20Verse 23 says, “If therefore the whole church comes together in one place, and all speak in tongues, and the unlearned or unbelievers enter, will they not say that you are insane?” Paul’sword about all speaking in tongues refers to all the functioning ones, not to all the attendants in the meeting. If in a meeting all the functioning ones speak in tongues, others may consider they are mad. Hence, to encourage all to speak in tongues in the church meeting is not right; it is against Paul’sword. The Greek word rendered insane also means mad, raving mad. This word is a strong discouragement to the excessive practice of speaking in tongues. In verse 24 Paul says, “But if all prophesy and some unbeliever or unlearned person enters, he is convicted by all, he is judged by all.” The phrase “all prophesy” refers to all the functioning ones, not to all the members of the church in the meeting. If all the functioning ones prophesy in the church meeting, this will convict others. This kind of prophesying must not be mainly to predict, but to speak for the Lord and speak forth the Lord. The matter of being convicted by all, judged by all, must not be by the prophecy of prediction, but by the prophecy of speaking for the Lord and speaking forth the Lord. This kind of prophecy requires some amount of growth in life. This word is also an encouragement to the practice of prophesying. In verse 25 Paul concludes, “The secrets of his heart become manifest; and so falling on his face, he will worship God, reporting that God is really among you.” This implies that prophecy, speaking for God and speaking forth God with God as its content, ministers God to the hearers and brings them to God. This also indicates that the church meeting should be filled with God, and all its activities should convey and transmit God to others so that they may be infused with God