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哥林多前书生命读经 · 第63篇

对付恩赐（七）

Dealing with the Gifts (7)
1读经：哥林多前书14:26-40。历年来，论到或写到林前十四章二十六至四十节的话很多。原因在于新约中没有明文告诉我们，基督徒该如何聚会，以及我们在召会的聚会中该如何尽功用。有些人认为，哥林多前书这一段在新约中是独特的，因为这一段似乎告诉我们如何在聚会中尽功用。然而，我们越研读这段经文，就越困惑。但因著保罗把这一段包含在哥林多前书里，所以我们必须仔细的研读。
1Scripture Reading: 1 Cor. 14:26-40 Throughout the years much has been spoken and written concerning 14:26-40. The reason for this is that in the New Testament there is not a clear word telling us how Christians should meet or how we should function in the meetings of the church. This portion of 1 Corinthians is considered by some to be unique in the New Testament in that it seems to tell us how to function in the meetings. However, the more we study these verses, the more puzzled we become. But because Paul has included this section in 1 Corinthians, we need to study it carefully
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2In the Recovery Version of 1 Corinthians, the subtitle for 14:26-40 is, “How to Function in the Church Meeting.” Actually, I do not like the term “how to.” The New Testament is the word of the Spirit, not a word of “how to” do things. The human mind always desires to know how to do a particular thing. This desire is somewhat natural. Nevertheless, it is sometimes impossible to keep from using the term “how to.” Therefore, I have used it as a subtitle for this portion of 1 Corinthians
柒 在召会聚会中的尽功用
VII. HOW TO FUNCTION IN THE CHURCH MEETING
一 关于各人
A. For Each One
3在二十六节保罗说，『弟兄们，这却怎么样？每逢你们聚在一起的时候，各人或有诗歌，或有教训，或有启示，或有方言，或有繙出来的话，凡事都当为建造。』『有』字，在本节中题了五次，原文是一个广泛使用，有多种意义的字，以下是其中主要的三种：（一）持有，占有，守住（某物）；（二）有（某物）作为享受；（三）有作某事的方法或能力。头二种应当适用于本节所列举五件事的前三件，第三种应当适用于后二件，说方言和繙方言。这指明我们来到召会的聚会中，该有一些出于主的东西与别人分享：或有诗歌赞美主；或有（教师的）教训，将基督的丰富供应人，好造就并滋养人；或有申言者的启示，（30，）给人看见神永远定旨的异象，就是关于基督是神的奥秘，以及召会是基督的奥秘；或有方言，给不信的人作表记，（22，）使他们认识并接受基督；或有繙出来的话，使论到基督和祂身体的方言，成为人明白的话。我们来聚会之前，应当对主有经历，对主的话有享受，并且在祷告中和主有交通，使我们有前文所说那些从主而来，并出于主的东西，藉著这些，我们就能为聚会豫备自己。到了会中，我们就不需要，也不该等候灵感，乃该运用灵，使用受过训练的心思尽功用，摆上我们所豫备的，使主得著荣耀和满足，并使与会者得著益处，就是得著光照、滋养和建造。
3In verse 26 Paul says, “What is it then, brothers? Whenever you come together, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for building up.” “Has,” used five times in this verse, is the translation of the Greek word echo, a word widely used, with many meanings, three of which are the main ones: (1) to hold, to possess, to keep a certain thing; (2) to have a certain thing for enjoyment; (3) to have the means or power to do a thing. The first two meanings should be applied to the first three of the five things listed in this verse—a psalm, a teaching, a revelation— and the third meaning to the last two—a tongue and an interpretation of a tongue. This indicates that when we come to the church meeting, we should have something of the Lord to share with others, whether a psalm to praise the Lord, a teaching (of the teacher) to minister the riches of Christ to edify and nourish others, a revelation (of the prophet, v. 30) to give visions of God’s eternal purpose concerning Christ as God’s mystery and the church as Christ’s mystery, a tongue as a sign to the unbelievers (v. 22) that they may know and accept Christ, or an interpretation to make a tongue concerning Christ and His Body understandable. Before coming to the meeting, we should prepare ourselves for the meeting with things like these from the Lord and of the Lord, either through our experience of Him or through our enjoyment of His Word and fellowship with Him in prayer. After coming into the meeting, we should not wait for an inspiration; there is no need to wait. We should exercise our spirit and use our trained mind to function in presenting what we have been prepared with to the Lord for His glory and satisfaction and to the attendants for their benefit — enlightening, nourishing, and building up.
4这就像古时的住棚节，以色列人将美地的出产，就是他们经营那地所得的收获，带来过节献给主，好在与主的交通并彼此的交通中，让主有享受，也彼此在主面前有享受。我们必须经营基督，就是我们的美地，使我们从祂的丰富收获出产，带到召会的聚会中献上。这样，召会的聚会，就是展览基督的丰富，也是全体与会者在神面前并同著神，彼此分享基督，使众圣徒与召会得著建造。按照本书所强调并著重的，本节所列的五件事，都该集中于神的中心，基督，作我们的分；以及神的目标，召会，作我们的目的。诗歌该是赞美神将基督赐给我们，作我们日常生活和召会生活的智慧与能力。教师的教训和申言者的启示，该把基督与召会，就是基督的身体，教导并供应人。方言和繙出来的话，也该以基督与召会为中心和内容。凡强调在基督与召会之外的东西，都会使召会紊乱，并偏离神新约经纶的中心路线，把召会弄成和在哥林多的召会一样。在二十六节保罗告诉我们，凡事都当为建造。我们在召会的聚会中无论作甚么，都必须是为著建造众圣徒和召会。在聚会中展览基督、享受基督，以建造基督的身体，必须是我们惟一的目的与目标。
4This is like the feast of tabernacles in ancient times: the children of Israel brought the produce of the good land, which they reaped from their labor on the land, to the feast and offered it to the Lord for His enjoyment and for mutual participation in fellowship with the Lord and with one another. We must labor on Christ, our good land, that we may reap some produce of His riches to bring to the church meeting to offer. Thus, the church meeting will be an exhibition of Christ in His riches and a mutual enjoyment of Christ shared by all the attendants with one another before God and with God for the building up of the saints and the church. According to the stress and emphasis of this Epistle, all five things listed in this verse should be focused on Christ as God’scent er for our portion and the church as God’s goal for our aim. The psalm should be the praise of God for giving Christ as wisdom and power to us for our daily life and church life. The teaching from a teacher and the revelation from a prophet should teach and minister Christ with the church as His Body to others. A tongue and its interpretation should also have Christ with the church as its center and content. Any emphasis on things other than Christ and the church will confuse and distract the church from the central lane of God’s New Testament economy and make the church like that in Corinth. In verse 26 Paul tells us that everything should be done for building up. Whatever we do in the church meeting must be for the building up of the saints and the church. To exhibit Christ and to enjoy Him in our meetings for the building up of His body must be our unique purpose and goal.
5二十六节的『有』字非常重要。照保罗所言，每逢我们聚在一起的时候，我们都该有一些东西。保罗不是说『将有』或『该有』；他乃是用现在式来表明一个事实，他说我们有一些东西，我们各人都有一些东西。不仅如此，他不是说，只有一些人有，许多人有，或大多数的人有；他乃是说，『各人…有』一些东西。然后他依序题起五件事：诗歌、教训、启示、方言、繙出来的话。这里所列的并不是涵括一切，乃是作为例证。他首先题起诗歌，最后才题起方言和繙出来的话。他把方言和繙出来的话列在末后，因为在本章他所注意的，乃是召会的建造，为著神的行政。保罗首先题起诗歌，这事实指明在召会的聚会中，首要的必须是赞美主。在今天的灵恩运动里，有唱圣经的话，但唱的多半是旧约的经文。我怀疑是否有人唱过基督是神的奥秘，以及召会是基督的奥秘。你有没有听过在灵恩聚会里的人唱以弗所一章、三章、四章？我们需要谱出音调来唱这几章，也要唱神圣启示之心脏书（加拉太书、以弗所书、腓立比书、歌罗西书）的其他段落。我们必须唱神如何乐意将祂的儿子启示在我们里面；基督活在我们里面；我们已经与基督同钉十字架；在灵里并照著灵的规律生活行动；需要智慧和启示的灵好知道神呼召的盼望，祂在圣徒中之基业的荣耀，神在基督身上所运行，使祂复活并坐在天上的浩大能力；召会是基督─那在万有中充满万有者─的丰满；需要藉著神的灵，用大能使我们得以加强到里面的人里，使基督安家在我们心里，叫我们与众圣徒一同领略基督那宇宙的量度，好成为神的丰满；一个身体、一位灵、一主、一信、一浸、一位众人的神与父；照著那在耶稣身上是实际者而生活行动，使我们脱去旧人，穿上新人，并在我们心思的灵里得以更新，好有新人的实际；耶稣基督之灵全备的供应；显大基督，活基督，给人看出是在基督里面，追求基督，以认识基督为至宝；爱子基督是那不能看见之神的像，是一切受造之物的首生者。让我们学习来唱这四卷书，以及罗马书、哥林多前后书、希伯来书的经文。我们的唱诗必须搆得上新约经纶的标准。
5In verse 2 6 the word “has” is very important. According to Paul, whenever we all come together to meet, we should have something. Paul does not say “shall have” or “should have”; he speaks in the present tense to denote the fact and says that we have something, that each one of us has something. Furthermore, he does not say that just a few have, that many have, or that most have; he says that “each one has” something. He then mentions five things in the following sequence: a psalm, a teaching, a revelation, a tongue, an interpretation. This list is not all - inclusive; it is illustrative. He mentions a psalm first, and tongues and interpretation last. He lists tongues and interpretation last because in this chapter he is mindful of the building up of the church for God’sad ministration. The fact that Paul mentions a psalm first indicates that in the meeting of the church praising the Lord must be primary. A psalm is somewhat equivalent to a hymn. In today’s Pentecostal movement there is the singing of Bible verses. However, most of the verses are from the Old Testament. I doubt if there has ever been singing concerning Christ as the mystery of God or the church as the mystery of Christ. Have you ever heard that those in a Pentecostal meeting sang Ephesians 1, 3, or 4? We need to write music that we may sing these chapters and other portions of the books which make up the heart of the divine revelation: Galatians, Ephesians, Philippians, and Colossians. We need to sing about how it pleased God to reveal His Son in us; about Christ living in us and about the fact that we have been crucified with Him; about walking in the Spirit and according to the regulation of the Spirit; about the need for a spirit of wisdom and revelation so that we may know the hope of God’scall ing, the glory of His inheritance in the saints, and the greatness of His power exercised to raise Christ and set Him in the heavens; about the church being the fullness of Christ, the One who fills all in all; about the need to be strengthened into our inner man by the Spirit of God with might so that Christ may make His home in our hearts and that we may comprehend with all the saints the universal dimensions of Christ unto the fullness of God; about one Body, one Spirit, one Lord, one faith, one baptism, and one God and Father of all; about walking in the truth of Jesus so that we may put off the old man, put on the new man, and be renewed in the spirit of our mind to have the reality of the new man; about the bountiful supply of the Spirit of Jesus Christ; about magnifying Christ, living Him, being found in Him, pursuing Him, and having the excellent knowledge of Him; about Christ, the Beloved, as the image of the invisible God, the Firstborn of creation. Let us learn to sing verses from these four books as well as from Romans, 1 and 2 Corinthians, and Hebrews. In our singing we need to be brought up to the standard of the New Testament economy.
6我们的英文诗歌包含了一千三百首以上的诗歌。我们编辑这本诗歌的时候，精选历世纪以来神所赐给祂子民的诗歌。这证明我们绝不是宗派，乃是包罗万有的。但如今我们必须往前，写出更多的诗歌，论到保罗完成的职事和约翰修补的职事。我们需要一集诗歌论到罗马书、哥林多前后书、加拉太书、以弗所书、腓立比书、歌罗西书、提摩太前后书、提多书、腓利门书、希伯来书。我们也需要有诗歌论到约翰福音、约翰一书和启示录。让我们唱约翰十五章论到住在基督里面，以及基督住在我们里面的诗歌，也唱启示录里的七个灯台、七盏火灯、以及涌流的江河。我们的唱诗以及对诗歌的使用不该照著传统。我们的唱诗和赞美，主要的该说到神新约的经纶，而不只说到祂是创造者，或祂在各时代对待人的各种方式。例如，我们必须唱关于经过过程的三一神。我盼望在要来的年日里，我们的唱诗和诗歌集都有重大的改变。我们的唱诗和赞美多少仍在传统的影响之下。在这一点上，我们需要离开传统的方式，绝对回到神新约的经纶。
6Our hymnal contains more than thirteen hundred hymns. When we compiled the hymnal, we selected hymns which God had given to His people throughout the centuries. This proves that we are far from being sectarian; on the contrary, we are all-inclusive. But now we must go on to write more hymns and songs on the completing ministry of Paul and the mending ministry of John. We need a collection of songs on Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Timothy, Titus, Philemon, and Hebrews. We also need songs and hymns on the Gospel of John, 1 John, and Revelation. Let us sing hymns written on John 15 about abiding in Christ and Christ abiding in us. Let us also sing about the seven lampstands, the seven lamps of fire, and the flowing river in the book of Revelation. In our singing and in the use of our hymnal, we should not be traditional. Our singing and praising should not mainly be of God as the Creator or of His dispensations in dealing with mankind, but mainly of His New Testament economy. For example, we need to sing concerning the processed Triune God. I hope that in the years to come there will be a great change in our singing and in our hymnal as well. In our singing and praising we are still somewhat under the influence of tradition. Regarding this, we need to leave the traditional way and absolutely return to God’s New Testament economy
7在保罗的时候，信徒也许是唱旧约的诗篇。旧约的作者对于召会是基督的奥秘没有清楚的启示。既然这事如今不再是隐藏的，我们就必须根据新约的启示，来写关于这事的诗歌。保罗写了十四封书信，我们需要来唱这些书信。不过，我们也许会因著传统基督教的气氛和影响而裹足不前。我再次鼓励你们去写论到新约经纶的诗歌。让我们唱保罗完成职事和约翰修补职事的诗歌。保罗说到『各人或有诗歌』之后，进而题到教训、启示、方言、繙出来的话。教训必须是根据使徒的教训，而启示必须显明从前隐藏，但如今启示出来的事物。在聚会中我们需要教训的话，也需要启示的话。我们已经指出，教师的教训和申言者的启示，应该把基督并作祂身体的召会，教导、供应人。原则上，方言和繙出来的话也必须如此：二者都该以基督与召会为中心和内容。这意思是说，方言和繙出来的话该以基督是神的奥秘，以及召会是基督的奥秘为中心，而不该以其他的事物为中心。正确的说方言应当是论到基督与召会。这是根据整本哥林多前书的上下文；这卷书乃是说到基督是神的智慧与能力，是神深奥的事，并说到召会是基督的身体以彰显基督，也是执行神行政的凭藉。
7The believers at the time of Paul may have sung the Old Testament Psalms. The writers of the Old Testament did not have a clear revelation concerning the church as the mystery of Christ. Since this matter is no longer hidden, we need to write hymns concerning it based on the revelation in the New Testament. Paul has written fourteen Epistles, and we need to sing them. However, we may beheld back by the atmosphere and influence of traditional Christianity. Once again, I encourage you to write hymns on the New Testament economy. Let us sing hymns about Paul’s completing ministry and John’s mending ministry. After saying, “Each one has a psalm,” Paul goes on to mention a teaching, a revelation, a tongue, and an interpretation. The teachings must be according to the teachings of the apostles, and a revelation must show something which has been hidden but is now revealed. In the meetings we need a word of teaching and also a word of revelation. We have pointed out that the teaching from a teacher and the revelation from a prophet should teach and minister Christ with the church as His Body. In principle, the same must be true of tongues and the interpretation of tongues: they should have Christ with the church as the center and content. This means that they should be centered on Christ as the mystery of God and the church as the mystery of Christ, not on other things. The proper tongue-speaking should be concerning Christ and the church. This is based upon the context of the entire book of 1 Corinthians, a book which speaks of Christ as the wisdom and power of God and the deep things of God and of the church as the Body to express Christ and as the means to carry out God’sad ministration.
8今天在灵恩派中间的人，他们的唱诗和说话，远远搆不上神新约经纶的异象。他们缺少属天的启示；因此，他们的唱诗和说话是在天然的范围里。我们感谢主，祂的恢复是在另一个范围里，就是属灵的范围，属天的范围，基督与召会的范围里。虽然如此，我们的认识和领会仍必须拔高。我们必须祷告，求主把我们从天然的范围，完全转到属天、属灵的范围里，使我们在聚会中所说、所作的一切，都是为著完成神新约的经纶。我盼望在众召会所有的聚会中，情形都是如此，也盼望聚会中满了论到基督与召会的说话。
8The singing and speaking among Pentecostal people today falls far short of the vision of God’secon o my in the New Testament. They are lacking in the heavenly revelation; therefore, their singing and speaking are in a natural realm. We thank the Lord that His recovery is in another realm, a spiritual realm, a heavenly realm, the realm of Christ and the church. Nevertheless, we still need our understanding and comprehension to be uplifted. We need to pray that the Lord will turn us fully from the natural realm to the heavenly, spiritual realm so that everything we say and do in the meetings will be for the carrying out of God’s New Testament economy. I hope that in all the meetings of all the churches this will be the situation and that the meetings will be filled with speaking concerning Christ and the church
二 关于说方言
B. For Speaking in Tongues
9在林前十四章二十七至二十八节保罗继续论到说方言：『若有人说方言，只好两个人，至多三个人，且要轮流著说，也要有一个人繙出来；若没有繙的人，就当在召会中静默，只对自己和神说就是了。』保罗在二十八节用到『召会』一辞，指明召会的聚会就是召会。在这二节里，我们看见保罗并没有完全忽略说方言，却给了一些关于说方言的规则。说方言的，只好两个人，至多三个人，且要轮流著说，也该有一个人繙出来。然而，今天在有些基督徒的聚会中，每个人都受鼓励说方言。实行这事的人的确必须注意这些经文，并学习轮流著说。这需要等候，等候会规律他们、试验他们。但如果没有繙方言的人在场，他们就当在聚会中静默，只对自己和神说就是了。我们思想这些经文，就会看见，根据保罗所给的规则，基督徒的聚会不该像今天有些灵恩派的聚会那样进行。
9In verses 27 and 28 Paul goes on to say concerning tongue-speaking, “If anyone speaks in a tongue, let it be by two, or at the most three, and in turn, and let one interpret; but if there is no interpreter, let him be silent in the church, and let him speak to himself and to God.” Paul’su se of the word church in verse 28 indicates that the church meeting is the church. In these verses we see that Paul did not altogether neglect speaking in tongues, but instead gave some regulations concerning it. Two or at the most three may in turn speak in tongues, and one should interpret. However, in some Christian meetings today, everyone is encouraged to speak in tongues. Those with such a practice surely need to pay attention to these verses and learn to speak in turn. The waiting this requires will regulate them and test them. But if there is no interpreter present, they should be silent in the meeting and speak to themselves and to God. As we consider these verses, we see that according to the regulations given by Paul, a Christian meeting should not be conducted like certain of today’s Pentecostal meetings
三 关于申言
C. For Prophesying
10二十九节说，『至于申言者，可以两个人或三个人说话，其余的就当明辨。』根据这一节，在聚会中可以有两个或三个申言者说话，其余的申言者就当明辨。这里『其余的』是指其余的申言者。二十九至三十二节是说到申言者。其余的申言者应当明辨，判断，（直译，区别，）申言者所讲说的。这是要判断或明辨所申言的是否出于神，区别正确的与错误的。这指明有些申言可能不是出于神的。
10Verse 29 says, “And let two or three prophets speak, and let the others discern.” According to this verse, in a meeting two or three prophets may speak, and the other prophets should discern. The word “others” here refers to other prophets. Verses 29 through 32 speak about the prophets only, not all the members of the church. The other prophets should discern, judge, (lit., discriminate), what is spoken by the prophets. This is to judge or discern whether what is prophesied is of God or not, discriminating the true from the false. This indicates that some prophesying may not be of God
11在三十节保罗继续说，『但若在座的，另有人得了启示，那先说话的就当静默。』『另有人』指另一位申言者，『先说话的』指头一位申言者。因此，三十节是指申言者。三十一节说，『因为你们都能一个一个的申言，为要使众人有学习，使众人得勉励。』照二十九至三十二节的上下文看，『你们』与『众人』（两次）都是指申言者。这里的勉励在原文也有安慰的意思。甚至申言者也必须有学习，得勉励。在三十二节保罗说，『并且申言者的灵，是服从申言者的。』『并且』证明前一节所题的事是关于申言者。说申言者的灵是服从申言者的，意即不是申言者受他们灵的管理，乃是他们的灵受他们的支配。因此，他们能断定甚么时候该申言，甚么时候该停止，好在召会的聚会中维持良好的秩序。他们的灵不是他们的主人，不过是他们尽功用的凭藉。他们该学习如何随他们的意思决定，操练并运用他们的灵。
11In verse 30 Paul continues, “But if something is revealed to another sitting by, let the first be silent.” “Another” refers to another prophet, and “the first” refers to the first prophet. Thus, verse 30 refers to the prophets, not to all the attendants of the church meeting. Verse 31 says, “For you can all prophesy one by one, that all may learn and all may be encouraged.” According to the context of verses 29 through 32, you” and “all” (twice) refer to the prophets. The Greek word rendered encouraged here also means comforted. Even the prophets need to learn and to be encouraged. In verse 32 Paul says, “And the spirits of prophets are subject to prophets.” To say that the spirits of prophets are subject to the prophets means that the prophets are not under the control of their spirits, but that their spirits are under their direction. Thus, they can determine when to prophesy and when to cease to maintain good order in the church meeting. Their spirits are not their master, but their means to function. They should learn how to exercise and use their spirits at their discretion
12三十二节清楚的指明，我们的灵该服从我们，而不是我们服从我们的灵。然而，今天灵恩派里有些人为自己申辩说，他们在聚会中所作的，都是照著灵。他们宣称他们是受灵的带领。例如，有些人可能会大声喊叫，而不管其他的人事物。若有人问他为甚么这么大声喊叫，他会回答说，『这不是由得我的，我是受灵的带领。』这与保罗的话相反。保罗有力的说，我们不该服从灵；反之，灵该服从我们。
12Verse 32 clearly indicates that our spirit should be subject to us, not that we should be subject to our spirit. However, some in today’s Pentecostalism excuse themselves by saying that whatever they do in the meetings is according to the spirit. They claim that they are carried away by their spirit. For example, someone may shout aloud and not care for anyone or anything else. Should someone ask him why he shouts so loudly, he may reply, “This is not up to me; I am carried away by the spirit.” This is contrary to Paul’sword. He says strongly that we should not be subject to the spirit; rather, the spirit should be subject to us.
13多年来我已经指出，我们必须操练灵。这含示我们的灵是服从我们的。是我们操练灵，不是灵操练我们。你操练灵，还是灵操练你？『操练灵』是对那些心思清明的人，尤其是对那些倾向于安静的坐在聚会中的人说的。这样的人都必须操练灵。但对那些像哥林多人那样被狂热掳去的人，保罗会说，『你们不要服从灵，倒要叫灵服从你们。你们要离开你们的狂热，使你们的灵服从你们。』不要为自己辩解说，你所作的一切都是照著灵。恩赐的运用必须受到规律，不是无法节制的。我们的灵必须服从我们。这意思是说，我们必须有清明的心思以正确的使用我们的灵。三十三节说，『因为神不是混乱的，乃是和平的。』保罗在二十六至三十二节对哥林多人的吩咐，主要的是论到说方言和申言，其原则乃是照著神自己的所是，保持和平并合宜的秩序。
13For years I have pointed out our need to exercise the spirit. This implies that our spirit is subject to us. We exercise the spirit; it is not the spirit which exercises us. Do you exercise the spirit, or does the spirit exercise you? The expression “exercise the spirit” is meant for those who are sober-minded, especially for those who tend to sit quietly in the meetings. All such ones need to exercise the spirit. But to those like the Corinthians who are carried away with their ecstasy, Paul would say, “Don’t subject yourself to the spirit, but let your spirit be subject to you. Turn away from your ecstasy and cause your spirit to be subject to you.” Do not excuse yourself by saying that everything you do is according to the spirit. The exercise of the gifts must be done in a regulated way, not in an uncontrolled manner. Our spirit must be subject to us. This means that we must have a sober mind to use our spirit in a proper way. Verse 33 says, “For God is not a God of confusion, but of peace.” The principle of Paul’s charge to the Corinthians in verses 26 through 32, mainly concerning speaking in tongues and prophesying, is to keep a peaceful and becoming order according to what God Himself is
四 关于妇女
D. For Women
1434十四章三十四节说到『像在众圣徒的众召会中一样』。『像』指明众地方召会，在实行上该是一样的。一章二节和十章三十二节，题到神的召会，但这里我们读到众圣徒的众召会。神的召会是指召会的构成成分；召会是由神的成分构成的。众圣徒的众召会，指明众召会的组成分子；众召会是由众圣徒组成的。
14The last part of verse 33 actually introduces verse and reads: “As in all the churches of the saints.” The word “as” indicates that all the local churches should be in the same practice. First Corinthians 1:2 and 10:32 mention the church of God. But here we read of the churches of the saints. The “church of God” denotes the constituent of the church; the church is constituted of the element of God. The “churches of the saints” denotes the components of the churches; the churches are composed of the saints.
15十四章三十四节说，『妇女在召会中要静默，…因为不准她们说话；她们乃要服从，正如律法所说的。』根据十一章五节，女人蒙著头可以申言（当然是公开18的），但在行传二章十七至十八节，二十一章九节，也证实有女人申言。然而在提前二章十二节不许女人施教，那是指不可作权柄施教，（那里的施教与运用权柄有关，）或断定教义。因此，根据新约的原则，不准女人在召会的聚会中说话，是指不准女人在断定教义的事上用权柄施教。从这意义说，她们在召会的聚会中，应当静默。不准她们说话，因为她们应当服从男人。这与神在祂行政里所命定的权柄有关。在神行政的命定里，不准女人用权柄说话辖管男人。她们可以祷告，也可以申言，主要的乃是为主说话并说出主。然而，她们必须在弟兄的遮盖下作这事，因为这里吩咐她们要服从。
15Verse 3 4 says, “Let the women be silent in the churches, for they are not permitted to speak; but let them be subject, as the law also says.” The phrase “in the churches” means in the meetings of the church. According to 11:5, women can prophesy (of course, in public) with their head covered, and Acts 2:17 and and 21:9 confirm that there were women prophesying. But in 1 Timothy 2:12 women are not permitted to teach, that is, to teach as an authority (there teaching is related to the exercising of authority), defining doctrine. Hence, according to the New Testament principle, for women not to be permitted to speak in the church meetings means that women are not permitted to teach with authority concerning the defining of doctrine. In this sense they should be silent in the church meetings. They are not permitted to speak because they should be subject to man. This is related to the matter of authority ordained by God in His government. In God’s governmental ordination, women are not permitted to speak with authority over man. They may pray and prophesy, that is, mainly to speak for the Lord and speak forth the Lord. However, they must do this under the covering of the brothers because they are charged here to be subject.
16林前十四章三十四节的律法指摩西所写的书。（太五17，七12，十一13。）在摩西的著作里，创世记三章十六节吩咐女人要服从男人的管辖，
16The “law” in verse 34 refers to the books written by Moses (Matt. 5:17; 7:12; 11:13). In Moses’ writings, Genesis 3:16 charges the woman to be subject to man’s rule. This is God’so rd i nation
17这是神的命定。要领会林前十四章三十四节，就不该把本节与圣经其余的部分分开。反之，我们必须凭著圣经并用圣经来解释圣经。根据整本新约的教训，姊妹可以申言，但她们没有权柄断定教义。断定教义必须留给弟兄来作。此外，有些最严重的异端是藉著女人带进来的，这是历史的事实。
17First Corinthians 14:34 should not be understood in isolation from the rest of the Bible. On the contrary, we need to interpret the Bible by the Bible and with the Bible. According to the teaching of the entire New Testament, sisters may prophesy, but they do not have the authority to define doctrines. This must be left to the brothers. Furthermore, it is a fact of history that some of the most serious heresies have come in through women
18一九三三年，我放下工作全时间事奉主之后，到上海去访问倪弟兄。我在那里的时候，他告诉我，他们在弟兄会作法的影响之下，不许姊妹在聚会中祷告，更不许她们说话。他对我说，他们遵循这种作法已经有十一年了。然而，倪弟兄领悟，如果姊妹在聚会中不祷告，召会的半边就瘫痪，没有功用了，这对聚会是个破坏和损失。因此，倪弟兄就思考要如何调整这情形。然后他把事情告诉我，并问我的想法。我说，我认为我们需要让姊妹在聚会中祷告。这是一个断定教义的例子，这样的决定与权柄有关。
18In 1933, after giving up my job to serve the Lord full time, I visited Brother Nee in Shanghai. While I was there, he told me that, under the influence of the Brethren practice, they did not allow the sisters to pray in the meetings, much less to speak. He told me they had followed that practice for eleven years. However, Brother Nee realized that if the sisters did not pray in the meetings, half of the church would be paralyzed and out of function. That would be a damage and loss to the meetings. Hence, Brother Nee was considering how to adjust the situation. Then he referred the matter to me and asked what I thought about it. I said that I thought we needed to have the sisters pray in the meetings. This is an example of making a decision related to doctrine. Such a decision involves authority.
19这种运用权柄来断定，就是保罗在三十四节所论到的说话；他不赞同姊妹在召会的聚会中用权柄对弟兄说话。我们若不是这样来领会这一节，就无法使这节和十一章一致，那里保罗说到姊妹祷告或申言，要蒙著头。这很强的指明，姊妹在聚会中只要蒙著头，是可以说话的。在十四章三十五节保罗说，『她们若想要学甚么，可以在家里问自己的丈夫，因为妇女在召会中说话，是可耻的。』在召会中又是指在召会的聚会中。在三十六节保罗问：『神的话岂是从你们出来么？岂是单临到你们么？』这句刚强、率直的话指明，一地的召会，在实行上该效法其他各地的召会。众地方召会都当照著从使徒出来之神的话，服从那灵普遍性的吩咐。
19Such a decision with authority is the kind of speaking Paul is referring to in verse 33. He does not agree that sisters should speak in the church meetings in a way to exercise authority over the brothers. If we do not understand the verse in this way, we have no way to reconcile it with chapter eleven, where Paul speaks of the sisters praying or prophesying with their heads covered. This is a strong indication that the sisters can speak in the meetings, as long as they have a covering on their head. In verse 35 Paul says, “But if they desire to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in the church.” Once again “in the church” means in the church meetings. In verse 36 Paul asks, “Or was it from you that the word of God went forth, or did it reach only to you?” This strong, frank word indicates that a local church should follow the other churches in its practice. All the local churches should submit to the universal order of the Spirit according to the word of the apostles, from whom the word of God goes forth.
20在三十七节保罗继续说，『若有人自以为是申言者，或是属灵的，就该清楚知道，我所写给你们的是主的命令。』保罗在这里是用权柄说话，说出主的命令。保罗在三十七节的话指明，为著完成神新约的经纶，申言者或属灵的人，在召会中是极受重视的。申言者是神在召会的行政里，仅次于使徒的人。（十二28。）他为神说话并说出神，他也领受关于基督与召会之奥秘的启示，（弗三5，）作建造召会的根基。（二20。）属灵的人，乃是照著他与神的灵调和的灵生活行动，且能辨别一切属灵之事的人。（林前三1，二15与注。）这样在属灵上有知识的人，应当清楚知道，使徒保罗的教训乃是主的命令，他们所说的话应当与使徒的教训相符。保罗对付混乱的哥林多人时，他的灵是刚强的，话是率直的。他嘱咐他们要确实知道，他的教训就是主的命令，有主真实
20In verse 37 Paul goes on to say, “If anyone thinks he is a prophet or spiritual, let him know clearly that the things which I write to you are a commandment of the Lord.” Paul here was speaking with authority, uttering a commandment of the Lord. Paul’sword in verse 37 indicates that to be a prophet or to be spiritual is highly esteemed in the church for the carrying out of God’s New Testament economy. A prophet is one who is second to the apostle in God’sad ministration in the church (12:28), who speaks for God and speaks forth God, and who has received revelation of the mysteries of God concerning Christ and the church (Eph. 3:5) as the foundation for building the church (Eph. 2:20). A spiritual person is one who lives according to his spirit, which is mingled with God’s Spirit, and who is able to discern all the spiritual things (1 Cor. 3:1; 2:15). Such spiritually knowledgeable persons should know clearly that the Apostle Paul’s teachings are the commandment of the Lord, and their speaking should correspond to his teachings. Paul’s spirit is strong and his word is frank in dealing with the disorderly Corinthians. He charges them to know definitely that his teachings are a commandment of the Lord, and they are authentically
21的权柄。使徒的教训既是按照神的命定，（十四34，）这些教训就是主的命令。
21authoritative of the Lord. Since the apostle’s teachings are according to God’s ordination, they are the commandment of the Lord.
22三十八节说，『但若有人不理会，就由他不理会罢。』有时候保罗很客气，但在这里他既严厉又率直。
22Verse 38 says, “But if anyone is ignorant, let him be ignorant.” Sometimes Paul is polite, but here he is strict and frank
23三十九节说，『所以我弟兄们，你们要切慕申言，也不要禁止说方言。』这里保罗的语调略为缓和，为要平息混乱的哥林多人中间的风波。事实上，本章全是论到申言和说方言。在用基督之丰富的职事，建造众圣徒与召会上，申言既是最有益的恩赐，就为使徒所看重并提倡。说方言对这样的建造，既没有丝毫益处，使徒就忠信的揭露牠较小的价值。使徒的看重并揭露，都是根据他关切神定旨的完成，就是用基督的丰富建造召会。到了本章的结语，他仍然嘱咐我们要为著神的建造切慕申言。然而，他也嘱咐我们不要禁止说方言，以保守召会的包罗与合一。在四十节保罗下结论说，『凡事都要端正得体的按著次序行。』使徒对召会所关切的，乃是基督作神的中心，以及召会作神的目标，得以实行并完成，且得以在人和天使面前，（四9，十一10，）凡事行得端正得体，有秩有序。要完成这样高的目的，我们天然的生命是无用的。正当的召会生活，需要经历钉十字架的基督，（一23，二2，）以了结我们的己，并经历在复活里的基督，作我们每日的圣别和救赎。（一30。）
23Verse 39 says, “Therefore, my brothers, desire earnestly to prophesy, and do not forbid to speak in tongues.” Here Paul softens his tone a little in order to calm down the turmoil among the disorderly Corinthians. Actually, this entire chapter deals with prophesying and speaking in tongues. Since prophesying is the most profitable gift in building up both the saints and the church with the rich ministry of Christ, it is highly evaluated and promoted by the apostle. Because speaking in tongues does not afford any profit for such building, the apostle is faithful to expose its lesser value. Both the apostle’se valuation and exposure are according to his concern for the fulfilling of God’s purpose in building up the church with the riches of Christ. At the conclusion of this chapter, he still charges us to desire earnestly to prophesy for God’s building. However, he also charges us not to forbid to speak in tongues in order to keep the all-inclusiveness and oneness of the church. In verse 40 Paul concludes, “But let all things be done becomingly and in order.” The apostle’s concern for the church is that Christ as God’scent er and the church as God’s goal may be carried on and carried out with all things done becomingly and in good order before men and angels (4:9; 11:10). Our natural life is useless in fulfilling such a high purpose. The experience of Christ crucified (1:23; 2:2) for the termination of our self and the experience of Christ in resurrection as our daily sanctification and redemption (1:30) are needed for a proper church life