Books
哥林多前书生命读经 · 第62篇

对付恩赐（六）

Dealing with the Gifts (6)
1读经：哥林多前书12:4-31;14:1-25。
1Scripture Reading: 1 Cor. 12:4-31; 14:1-25
THE PROBLEM CONCERNING
今天说方言的难处
TODAY’S TONGUE-SPEAKING
2保罗对付恩赐的问题时，强调六件事：说话、那灵、基督的身体、神的行政、爱、以及申言建造召会的超越。在林前十二章，保罗一再题到身体，至少有十八次之多。但在十四章，他却说到召会的建造。因此，在十二章，我们有身体；在十四章，我们有召会。
2In dealing with the gifts, Paul emphasizes six matters: speaking, the Spirit, the Body, God’sad ministration, love, and the superiority of prophecy for the building up of the church. In chapter twelve Paul speaks of the Body again and again, at least eighteen times. But in chapter fourteen he speaks of the building up of the church. Thus, in chapter twelve we have the Body and in chapter fourteen, the church
身体和召会
THE BODY AND THE CHURCH
3身体和召会是同义辞，都是指同样的东西。身体就是召会，召会就是身体。但在十二章，保罗强调的是身体，而在十四章，他强调的是召会。身体和召会是有区别的。身体是生机体，为著让基督作信徒的生命，长大并彰显祂自己。召会是会众，为著让神执行祂的行政。基督作生命，乃是身体这生机实体的素质。这生机体不是为组织，乃为活著以彰显基督。基督乃是祂身体的素质，而祂的身体是一个生机的实体，凭基督自己而活著、长大并成熟，直到最终将祂彰显出来。十二章十二至二十七节的主要思想，不在于活动或事业，乃是说到身体是生机体，活著、长大、成熟，并将基督这内里的素质彰显出来。为这缘故，三节告诉我们，当我们说『主，耶稣！』我们就在那灵里。将我们带到身体里的乃是那灵，因为那灵不仅是创世记一章三节里所说神的灵，更是赐生命的灵，生命的灵。我们都已经接受了那生机的
3The Body and the church are synonymous; both refer to the same thing. The Body is the church, and the church is the Body. Nevertheless, in chapter twelve Paul emphasizes the Body, and in chapter fourteen he emphasizes the church. There is a distinction between the Body and the church. 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. Christ as life is the essence of the Body as an organic entity. This organism is not for organization; it is for living to express Christ. Christ is the essence of His Body, and His Body is an organic entity which lives, grows, and matures with Himself until it eventually expresses Him. In 12:12-27 the main thought is not activity or enterprise. It is that the Body is an organism to live, grow, mature, and express Christ as the inward essence. For this reason, verse 3 tells us that when we say, “Lord Jesus,” we are in the Spirit. It is the Spirit who brings us into the Body, for the Spirit is the life- giving Spirit, the Spirit of life, not merely the Spirit of God as found in Genesis 1:3. We have received the Spirit who brings us into the Body organically
4将我们带进身体里的那灵。在罗马十章十三节保罗说，『凡呼求主名的，就必得救。』行传二章二十一节说，『那时，凡呼求主名的，就必得救。』我们需要把这两节合起来看。行传二章的得救是接受那灵的初期恩赐。接受那灵的初期恩赐，相当于得救。这事的发生不仅是藉著相信，也是藉著呼求主。每一个真正相信主耶稣的人都会呼求祂，并且说，『主，耶稣！』我们若说，『主，耶稣！』那灵就会进到我们里面，我们也会在那灵里。那灵乃是pneuma，纽玛，气息，空气，是给我们呼吸的。我们呼吸时，不可能不将空气吸入。当我们呼吸时，空气在我们里面，我们也在空气里面。照样，当我们呼求主耶稣时，我们就在那赐人生命，并将我们带进身体的那灵里。
4In Romans 10:13 Paul says, “Whoever calls upon the name of the Lord shall be saved.” We need to put this verse together with Acts 2:21: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.” Here in Acts 2 to be saved is to receive the initial gifts of the Spirit. To receive the Spirit as the initial gift is equal to being saved. This takes place not only by believing, but also by calling on the Lord. Everyone who truly believes in the Lord Jesus will also call on Him and say, “Lord Jesus.” If we say, “Lord Jesus,” the Spirit will come into us, and we shall be in the Spirit. The Spirit is the pneuma, the breath, the air, for us to breathe. It is impossible for us to breathe without taking air into us. When we breathe, the air is in us, and we are in the air. Likewise, when we call on the Lord Jesus, we are in the Spirit who gives life and brings us into the Body.
5按照林前十二章十三节，我们是在那灵里受浸，浸成了身体。受浸的水表征一个事实：我们已经浸入三一神，（太二八19，）并浸入基督。（加三，罗六3。）我们一浸入基督，也就浸入祂的身体，成为这生机身体的一部分。林前十二章清楚启示，我们成了基督生机身体的肢体。阿利路亚，如今我们乃是在身体里！我们都呼求了『主耶稣』，也都被带进那灵里，那灵也把我们引进身体里；现今我们都生机的在身体里。12:12-保罗在十二章十二至二十七节，说了这么多关于身体的话之后，到了二十八节就开始论到召会：『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。』召会乃是为著神的行政。保罗题到召会时，他所强调的不在于生机的实体，乃在于神的行政。身体是为著彰显基督，召会是为著神的行政。在十四章，保罗的观念主要不在于生机的长大，乃在于行政的管理。十二章著重的是生命，而十四章著重的是行政。因此，十二章可用『生机的彰显』来形容，十四章可用『行政的管理』来形容。不仅如此，召会的建造是为著行政，但身体的建造却是为著基督生机的彰显。我们要彰显基督，就需要身体；要执行神圣的行政，就需要召会。为这缘故，十二章在生机一面强调身体，为要生长基督并彰显基督；但十四章是在行政一面强调召会，为要执行神永远的定旨。
5According to 12:13, in the Spirit we have been baptized into the Body. The water of baptism is a symbol of the fact that we have been baptized into the Triune God (Matt. 28:19) and baptized into Christ (Gal. 3:27; Rom. 6:3). When we were baptized into Christ, we 27 were baptized into His Body and became part of this organic Body. First Corinthians 12 clearly reveals that we have become members of the organic Body of Christ. Hallelujah, we are now in the Body! We have called, “Lord Jesus,” and have been brought into the Spirit, the Spirit has ushered us into the Body, and now we are organically in the Body. After speaking so much concerning the Body in 27, Paul begins to speak of the church in verse 28: “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 is for God’s ad ministration. When Paul mentions the church, his emphasis is not on an organic entity, but on God’s ad ministration. The Body is for the expression of Christ; the church is for the administration of God. In chapter fourteen Paul’s concept is not mainly related to organic growth, but to governmental administration. In chapter twelve the emphasis is on life; in chapter fourteen it is on government. Therefore, we may use the term “organic expression” to describe chapter twelve and the term “governmental administration” to describe chapter fourteen. Furthermore, the building up of the church is for administration, but the building up of the Body is for the expression of Christ organically. To express Christ we need the Body; to carry out the divine administration we need the church. For this reason, chapter twelve emphasizes the Body organically for growth and the expression of Christ, but chapter fourteen emphasizes the church governmentally for the carrying out of God’s eternal purpose.
6在这点上，我要题出一个问题，是和说方言有关的：为使身体能彀生机的长大并彰显基督，说方言到底有没有帮助？我们必须谨慎的回答这问题。倘若我们说，说方言对身体的长大毫无帮助，那就错了。说方言多少与那灵有关，而那灵是为著身体的。为这缘故，我们不该说，说方言对身体绝无帮助。决定的因素在于我们对说方言的领会和实行。如果你说方言只是为著自己的利益，这就会破坏身体。倘若你说方言是为著身体，你也顾到身体，你的说方言就对身体有帮助。我们中间有人曾见证说，说方言在他们里面激动他们寻求基督。这是个不能否认的事实。诚然，寻求基督乃是凭著那灵，并且是为著身体。然而，那些藉著说方言被那灵激动而寻求基督的人，可能不领悟，他们寻求基督该是为著身体的。在这事例中，他们对说方言的领会有点缺欠。说方言对身体是不是有帮助，完全在于正确的领会和实行。现在让我题出另一个问题：在为著神的行政建造召会的事上，说方言有没有帮助？答案清楚、明确的是：『没有。』特别是今天所实行的说方言，对神的行政一点帮助也没有。反之，从层出不穷的例子看，说方言会破坏召会，拆毁神的行政，并推翻神圣的管治。
6At this point I would ask a question related to speaking in tongues: For the Body to grow organically and express Christ, can tongue - speaking ever be helpful? We need to answer this question carefully. It would be wrong to say that tongue-speaking could not be of any help to the growth of the Body. Speaking in tongues is somewhat related to the Spirit, and the Spirit is for the Body. For this reason, we should not say that tongue - speaking could never be helpful to the Body. The decisive factor concerns our realization regarding tongue-speaking and our application of it. If you apply tongue-speaking only for your self-seeking, this will damage the Body. But if you seek tongue - speaking for the Body and if you take care of the Body, then your tongue-speaking will be helpful to the Body. Some among us have testified that tongue-speaking stirred them inwardly to seek Christ. This is a fact which cannot be denied. Certainly to seek Christ is by the Spirit and for the Body. However, those who are stirred up by the Spirit through tongue-speaking to seek Christ may not realize that their seeking of Christ should be for the Body. In such a case, their realization regarding tongue - speaking is somewhat short. For tongue-speaking to be helpful to the Body depends on the proper realization and application. Now let me ask another question: Is tongue-speaking helpful in the building up of the church for God’s ad ministration? The answer to this question is a clear and definite no. Especially as practiced today, tongue- speaking is of no help to God’s ad ministration. On the contrary, in case after case it damages the church, tears down God’sad ministration, and overthrows the divine government.
保罗和约翰的著作
THE WRITINGS OF PAUL AND JOHN
7哥林多前书是保罗在以弗所写的。保罗写这封书信的用意，是要改正、调整在哥林多的召会。当时不论在基督徒的生活，或在神的行政上，那里的召会都是一团混乱。保罗的用意是要规正哥林多人，救他们脱离受打岔的光景，并把他们带回神经纶的中心线上。保罗写这封书信时，正在享受以弗所召会绝佳的召会生活。罗马书是在哥林多写的。保罗写完哥林多前书之后，就离开以弗所，访问哥林多。正如他在哥林多后书所说，他迟延到哥林多人那里，是因为要宽容他们，不愿带著忧愁到他们那里去。但因著他们收了保罗的前书，就悔改并受调整，保罗就欢欢喜喜的到哥林多去看他们。当他留在哥林多时，就写了罗马书。
7First Corinthians was written in Ephesus. In writing this Epistle Paul’sin tent i on was to correct and adjust the church in Corinth. That church was in confusion, both in the Christian life and in relation to God’s ad ministration. Paul’sin tent i on was to regulate the Corinthians, rescue them from their distractions, and bring them back to the central lane of God’secon o my. When Paul wrote this Epistle, he was enjoying the excellent church life in Ephesus. The book of Romans was written in Corinth. After writing 1 Corinthians, Paul eventually left Ephesus and visited Corinth. As he says in 2 Corinthians, he delayed coming to them because he wanted to spare them and did not want to come in sorrow. But because they repented and were adjusted after receiving his first Epistle, Paul was happy and went to Corinth to see them. While he was in Corinth, he wrote the Epistle to the Romans.
8罗马书是基督徒生活和召会生活基本的轮廓，管治的概要。在这卷书中，保罗对于说方言或神医只字未题。从在哥林多召会的经历，他知道方言和所谓神奇的医病是多么破坏召会。当时，哥林多召会正是这些事的温床。许多人为说方言狂热，为神奇的事物疯狂。然而，召会就被这些事破坏、毁坏了。保罗领悟到这些事给哥林多召会所带来的破坏，所以当他写罗马书时，就格外清明。在罗马十二章，保罗说到在主的身体里正确恩赐的功用。我再说，保罗在这里对于说方言和神医只字未题。他所强调的乃是怜悯人、彼此相爱、款待圣徒。这指明保罗率先贬低说方言。保罗在他完成的职事里，对于说方言是采取贬抑的态度。倘若这是保罗在他完成职事里的态度，那么约翰在他修补职事里的态度又是如何？约翰在他的约翰一书中有没有题到任何关于说方言、神医或神迹的事？没有。约翰在该书中所说的，乃是根据他的福音书。在约翰七章三十七至三十九节，约翰指出，凡信入基督的人都要接受那灵，并且从他们腹中要流出活水的江河来。这里的灵不是指说方言或医病，乃是生命的灵。在基督里的信徒都要喝生命的灵，然后从他们腹中要流出活水的江河来。这是约翰在他的福音书中所说的。到了约翰一书，他继续说到我们里面的膏油涂抹。他不是说我们身上的膏油涂抹，乃是说我们里面的膏油涂抹。我们里面有生命的灵，这灵就是那涂抹我们的膏油。这膏油就是出埃及三十章，复合著香料的油所豫表的。这膏油涂抹不是以神奇的方式来经历，乃是在我们的日常生活中，以自然的方式来经历的。因此，从这里我们看见，在不强调说方言、医病或神迹的事上，约翰与保罗乃是一。
8Romans is a basic sketch, a governing sketch, of the Christian life and the church life. In this book Paul does not say a word about tongue-speaking or divine healing. He knew from his experience in Corinth how much the church had been damaged by tongue-speaking and by the so-called miraculous healing. At the time, Corinth was a hotbed for such things. Many were extremely enthusiastic about tongue-speaking and ecstatic over the miraculous things. Nevertheless, by these very things the church was ruined, destroyed. Realizing the damage this had caused to the church in Corinth, Paul was very sober when he wrote the book of Romans. In Romans 12 Paul speaks of the function of the proper gifts in the Lord’s Body. I repeat, here Paul does not say a word concerning tongue-speaking or divine healing. Rather, he stresses having mercy, loving one another, and pursuing hospitality. This indicates that Paul took the lead to belittle tongue-speaking. Paul’s attitude in his completing ministry toward speaking in tongues is to belittle it. If this is Paul’s attitude in his completing ministry, then what is John’s attitude in his mending ministry? Does John say anything about tongue- speaking, divine healing, or miracles in his first Epistle? No, what he says in this book is based upon his Gospel. In John 7:37-39 John points out that all those who believe in Christ will receive the Spirit and out of their being will flow rivers of living water. This refers not to the Spirit in tongue-speaking or healing, but to the Spirit of life. The believers in Christ will drink the Spirit of life. Then out of their innermost being will flow rivers of living water. This is what John says in his Gospel. In his first Epistle he goes on to speak of the anointing which we have within us. He does not speak of an ointment upon us, but of the anointing within us. Within us we have the Spirit of life, and this Spirit is the ointment with which we are anointed. This ointment is typified in Exodus 30 by the oil compounded with the spices. This anointing is experienced not in a miraculous way, but in a spontaneous way in our daily life. Therefore, from this we see that John is one with Paul in placing no emphasis on tongue- speaking, healing, or miracles
9关于那灵，约翰在启示录里说了甚么？他并没有题到任何关于说方言或神医的事，但他却说到七灵。根据启示录四章五节，这七灵乃是七盏火灯，从里面发光照耀。这七灯的发光照耀并不是神奇的，乃是正常的。
9What does John say concerning the Spirit in Revelation? He does not say anything about tongue- speaking or divine healing, but he does speak of the seven Spirits. According to Revelation 4:5, these seven Spirits are seven lamps shining with something within them. These seven lamps do not shine in a miraculous way. Instead, they shine in a normal way.
10在启示录四章我们看见神的七灵，就是七灯；但在二十二章，我们看见那灵，由从神和羔羊的宝座所流出浇灌新耶路撒冷的河所表征。这里还是没有题到说方言。倘若说方言那么重要，那么要紧，保罗和约翰当然会加以强调的。
10In Revelation 4 we have the seven Spirits of God as the seven lamps, but in chapter twenty-two we have the Spirit signified by the river flowing from the throne of God and the Lamb to water the New Jerusalem. Once again, nothing is said about tongue-speaking. If tongue-speaking were so important, so crucial, certainly Paul and John would have emphasized it
不鼓励说方言的原因
REASONS FOR NOT
11我所渴望的乃是为基督说话，并且说出基督。可是，特别为了帮助年轻人，我有负担说明我不鼓励说方言的原因。我虽然不反对说方言，可是我也不鼓励。我的理由乃是基于亲身的经历和观察。我不鼓励今天的说方言，因为牠可比作鸦片或吗啡。作医生的都知道，鸦片和吗啡对于某些疼痛或疾病是有疗效，但用量、用法必须限制。使用得当，限制得宜，鸦片和吗啡就很有用。使用这些药物的危险，乃在于这些会使人上瘾。人一旦对鸦片或吗啡上了瘾，后果就相当可怕。许多人可能练习说方言，说了一阵子，就不说了，但有些人却上瘾了。他们可能上瘾到一个地步，当他们来在一起聚会时，不顾到其他任何事。他们太顾著说方言，即使所谓的方言不是真的，他们也不在意。第二，就长远看，说方言并不能帮助信徒在生命上长大。反之，沉溺于说方言可能会导致情欲的放纵。不错，有些人见证，说方言会在里面激动他们寻求基督。这是说方言正确的结果。但是沉溺于说方言的人只顾到自己的狂热，却不懂得节制。结果，他们中间就有许多淫乱的事情发生。
11ENCOURAGING TONGUE-SPEAKING My desire is to speak for Christ and to speak forth Christ. Nevertheless, especially as a help to the young people, I am burdened to make it clear why I do not encourage tongue-speaking. Although I do not oppose speaking in tongues, I do not encourage it. My reasons are based on my experience and observation. I do not encourage today’s tongue-speaking because it can be compared to opium or morphine. Medical doctors know that opium and morphine can be useful in dealing with certain kinds of pain or illnesses, but the dosage has to be limited and the use restricted. Used under proper direction with adequate limitation, opium and morphine can be helpful. The danger is in becoming addicted to these drugs. Once a person is addicted to either opium or morphine, the result is dreadful. Many may practice tongue-speaking for a period of time and then give it up. Others, however, become addicted to speaking in tongues. They may become addicted to such an extent that when they meet together they do not care for anything else. They are so much for tongue-speaking that they are not concerned even if the so-called tongue is not genuine. Second, for the long run, tongue-speaking does not help believers to grow in life. On the contrary, addiction to tongue-speaking may lead to the indulgence of lust. Yes, some have testified that speaking in tongues stirred something within them to seek after Christ. This is a proper result of tongue-speaking. But those who become addicted to tongue-speaking care only for their ecstasy. They do not care for sobriety. As a result, there are many cases of fornication among them
12第三，沉溺于说方言的人，无心听十字架以及基督深奥之事的话。他们没有兴趣知道，基督的十字架如何对付肉体和己。他们不在乎这类公义清明的话；他们就像一块被劣等木工蹧蹋的木头，不能用来作上等的家具。他们无心知悉基督深奥的事或复活里的生命。例如，我们所释放哥林多前书的信息，以及构成神圣启示之心脏的四卷书─加拉太书、以弗所书、腓立比书、歌罗西书─的所有信息，他们无耳聆听。反之，他们喜欢注意行传二章、林前十二章和十四章。然而，他们误用了这部分的圣言，无心听清明的话。
12Third, those who have become addicted to tongue- speaking have no ear to hear the word of the cross and the deeper things concerning Christ. They are not interested in how the cross of Christ deals with the flesh and the self. They do not care for such a sober word of righteousness. They are like a piece of wood that has been ruined by poor carpentry and cannot be used in making better furniture. They have no heart for the deep things of Christ or the life in resurrection. For example, they would have no ear for all the messages we have given on 1 Corinthians and on the four books that make up the heart of the divine revelation—Galatians, Ephesians, Philippians, and Colossians. Instead, they like to pay their attention to Acts 2, and 1 Corinthians 12 and 14. However, they misuse these portions of the Word. They have no heart to hear a sober word
13因著我从主所领受的负担，并因著祂的托付，我深恐灵恩运动会潜入主的恢复里。这事若是发生，主的恢复就会受到破坏。但这并不表示我反对真正的说方言。真正的说方言是出于神的，我并不反对。但是，我不鼓励今天的说方言。此外，即使是灵恩运动的领袖，这些年来也作了一些修正。他们领悟，若不作某些调整，他们就无法推展他们的工作。我听说在美国密苏里州春田市（Springfield）神召会的神学院，学生受教导，在会众聚会时要强调教导，而不强调说方言，并且鼓励人要说方言就在私下说。但是，说方言还是拦阻了那里许多亲爱的圣徒在生命上的长大。第四，没有其他的基督徒像这些鼓动说方言的人这么孤立，这么四分五裂。每一个说方言的人都是孤立、个人主义、分裂的。每个人都只顾到自己。藉此我们看见，仇敌潜入而利用一些也许出于神的东西，来破坏神的行政。在五旬节派和灵恩运动的人中间，没有建造可言，没有身体生活，没有顾到一，也毫无神圣的行政。
13Due to the burden I have received from the Lord and to His commission, I am concerned that Pentecostalism may creep into the Lord’s recovery. If this happens, the recovery will be damaged. This does not mean, however, that I oppose genuine tongue- speaking. Genuine tongue-speaking is of God, and I do not oppose it. Nevertheless, I do not encourage today’s tongue-speaking. Furthermore, even the leaders in the Pentecostal movement have made adjustments throughout the years. They realized that without certain adjustments they would not be able to carry on their work. I have learned that at the Assembly of God school in Springfield, Missouri, the students are taught to emphasize teaching, not tongue-speaking, in congregational meetings, and to encourage the people to speak in tongues privately. Nevertheless, the practice of tongue-speaking has still frustrated many of those dear saints in the matter of the growth in life. Fourth, no other Christians are as independent and divisive as those who promote tongue-speaking. Every tongue-speaker is independent, individualistic, and divisive. Each one cares only for himself. By this we see that the enemy creeps in to use something which may be of God to damage God’sad ministration. In Pentecostalism and in the charismatic movement there is no building, no Body life, no care for oneness, and nothing of the divine administration
141现在，我们能彀明白保罗在哥林多前书的观念，我们也知道他写本书时，他灵里和心里的负担。保罗深深关切基督的身体，关心神的行政。他认识神的心意和神的计画。他知道神的定旨是要得著一个身体，来生长基督并彰显基督，也要得著召会，来执行神圣的行政。今天的说方言已经被仇敌利用，拦阻身体的长大，破坏为著神行政之召会的建造。因此，我不能鼓励说方言的实行。但是，我要再说，我并不反对真正的说方言。达秘认为说方言的时代已经过去，这点我不同意。真正的说方言仍然可能存在，但是说方言必须行得合宜。
14Now we can understand Paul’s concept in Corinthians and know the burden in his spirit and on his heart when he was writing this book. Paul was deeply concerned for the Body of Christ and for God’sad ministration. He knew God’she art and God’s plan. He knew that God’s purpose is to have a Body to grow Christ and express Christ and also to have the church to carry out the divine administration. Today’s tongue- speaking has been used by the enemy to frustrate the growth of the Body and to damage the building up of the church for God’sad ministration. Therefore, I cannot encourage this practice. But I want to say again that I do not oppose genuine tongue-speaking. I do not follow J. N. Darby in saying that speaking in tongues is dispensationally over. No, it is still possible for there to be genuine tongue-speaking, but this must be practiced in a proper way.
15说方言实在弊多于利。已过我们曾三次试著在召会生活中实行说方言，而每一次我们都受亏损。我们盼望主的恢复能蒙保守，免于受今天说方言可能引起的破坏，而能在纯净生命的路上往前，不受任何搀杂的破坏。
15Tongue-speaking causes much more loss than profit. Each of the three times we tried to adopt this practice in the church life, we suffered loss. Our hope is that the Lord’s recovery will be preserved from the damage that can be caused by today’s tongue-speaking and go on in a pure way of life, not damaged by any mixture