57 英翻中 Be wise of church order 明智地管理教會次序 05/09/2025

57 英翻中       Be wise of church order                   明智地管理教會次序                    05/09/2025

CHAPTER 9                                   Be wise of church order                                1 Corinthians 11               第九章                                         明智地管理教會次序                                     哥林多前書 11

Since Paul had some negative things to say to the church later in this section, he opened it on a positive note by praising the church. Two matters in particular merited praise: the church remembered Paul and appreciated him, and the church was faithful to keep the teaching that had been given them. The word ordinances simply means “traditions,” teachings that were passed on from one person to another (2 Tim. 2:2). The traditions of men should be avoided (Matt. 15:2–3; Col. 2:8), but the traditions that are given in the Word of God must be observed.                              由於保羅在本節後面要對教會說一些負面的話，所以他以正面的語氣開始，讚美教會。有兩件事特別值得稱讚：教會記住保羅並欣賞他，教會忠實地遵守給予他們的教義。儀式這個字的意思是“傳統”，是從一個人傳給另一個人的教義（提摩太後書 2:2）。應該避免人類的傳統（太 15：2-3；歌羅西書 2：8），但必須遵守上帝之言中所給予的傳統。

One of the biggest problems in the Corinthian church was disorder in the public meetings. Some of the women were assuming more freedom than they should have; there was disorder at the Lord’s Supper; and there was confusion in the use of the spiritual gifts. The church had been greatly enriched with spiritual gifts, but they were sadly lacking in spiritual graces.                          哥林多教會最大的問題之一是公開聚會的混亂。有些婦女享有了過剩的自由；主的晚餐時一片混亂；並且在使用精神禮物時也出現了混亂。教會擁有豐富的精神恩賜，但遺憾的是卻缺乏屬靈的恩典。

Paul could have tried to solve these problems by issuing apostolic edicts, but instead he patiently explained the spiritual principles that supported the teachings he had given the church. He founded his arguments on the Word of God.                                                                                            保羅本來可以透過頒布使徒法令來解決這些問題，但他卻耐心地向教會解釋了支持他所傳授教義的屬靈的原則。他的論點建立在上帝的話語之上。

Paul dealt with three particular areas of confusion in their public worship.                                      保羅處理了他們在公共崇拜中三個特別容易混淆的領域。

1.  Women Praying and Prophesying (11:3–16)                                                                                      1. 婦女的禱告與預言（11:3-16）

The Christian faith brought freedom and hope to women, children, and slaves. It taught that all people, regardless of race or sex, were equal before their Creator, and that all believers were one in Jesus Christ (Gal. 3:28). As we have noted before, the local church was perhaps the only fellowship in the Roman Empire that welcomed all people, regardless of nationality, social status, sex, or economic position.                                                                                                                          基督教信仰為婦女、兒童和奴隸帶來了自由和希望。福音教導說，所有人，無論種族或性別，在造物主面前都是平等的，並且所有信徒在耶穌基督裡都是一體的（加拉太書 3:28）。正如我們之前所指出的，地方教會也許是羅馬帝國唯一的歡迎所有人的團體，不論國籍、社會地位、性別或經濟地位。

It was to be expected that there would be some who would carry this newfound freedom to excess. A new movement always suffers more from its disciples than from its enemies, and this was true in Corinth. Some of the women flaunted their “freedom” in the public 1 Corinthians 9; 11meetings by refusing to cover their heads when they participated.                                                    可以預料有些人會過度享受這種新獲得的自由。一個新的運動總是會遭受來自其信徒的打擊比來自其敵人的打擊更大，在哥林多就是如此。有些婦女在公共場合炫耀她們的「自由」（哥林多前書 9）； 在第11章,  顯示參加會議時拒絕遮住頭部。

Paul did not forbid the women to pray or to prophesy. (Prophesying is not quite the same as our “preaching” or “expounding the Word.” A person with the gift of prophecy proclaimed God’s message as it was given to him immediately by the Spirit. The modern preacher studies the Word and prepares his message.) While the New Testament does not seem to permit women elders (1 Tim. 3:2), women in the early church who had the gift of prophecy were allowed to exercise it. They were also permitted to pray in the public meetings. However, they were not permitted to usurp authority over the men (1 Tim. 2:11–15) or to judge the messages of the other prophets (1 Cor. 14:27–35). If they had any questions, they were to ask their husbands (or other men) outside of the church meeting.                                                                                                                              保羅並沒有禁止婦女祈禱或預言。 （預言與我們的「講道」或「闡述聖言」並不完全相同。有預言恩賜的人會宣講聖靈立即賜予他的上帝信息。現代傳教士會研究聖言並準備他的信息。）雖然新約似乎不允許女性擔任長老（提摩太前書 3：2），但在早期教會中擁有預言恩賜的女性,可以行使這一恩賜。他們也被允許在公開集會上祈禱。然而，她們不被允許篡奪對男性的權柄（提摩太前書 2:11-15）或評斷其他先知的信息（哥林多前書 14:27-35）。如果她們有任何問題，她們應該在教會會議之外詢問她們的丈夫（或其他男人）。

Eastern society at that time was very jealous over its women. Except for the temple prostitutes, the women wore long hair and, in public, wore a covering over their heads. (Paul did not use the word veil, i.e., a covering over the face. The woman put the regular shawl over her head, and this covering symbolized her submission and purity.) For the Christian women in the church to appear in public without the covering, let alone to pray and share the Word, was both daring and blasphemous.                                                                                                                                              當時的東方社會對女性的嫉妒心非常強。除廟妓外，其他婦女都留長髮，在公共場所都戴頭巾。 （保羅沒有使用面紗這個詞，即遮蓋臉部的東西。女人把普通的披肩蒙在頭上，這種遮蓋物象徵著她的順從和純潔。）對於教會中的基督教婦女來說，不戴面紗出現在公共場合，更不用說祈禱和分享聖言，是既大膽又褻瀆的行為。

Paul sought to restore order by reminding the Corinthians that God had made a difference between men and women, that each had a proper place to God’s economy. There were also appropriate customs that symbolized these relationships and reminded both men and women of their correct places in the divine scheme. Paul did not say, or even hint, that difference meant inequality or inferiority. If there is to be peace in the church (1 Cor. 15:33), then there must be some kind of order; and order of necessity involves rank. However, rank and quality are two different things. The captain has a higher rank than the private, but the private may be a better man.                                                                                                                                                            保羅試圖透過提醒哥林多人上帝對男人和女人進行了區分，每個人在上帝的經濟中都有適當的位置來恢復秩序。還有一些適當的習俗象徵著這些關係，並提醒男人和女人他們在神聖計劃中的正確位置。保羅沒有說，甚至沒有暗示，差異意味著不平等或低劣。如果教會要有和平（哥林多前書 15:33），那麼就必須有某種秩序；而秩序必然涉及等級。然而，等級和品質是兩碼事。上尉的軍階比士兵高，但士兵的品質可能更優秀。

God’s order to the church is based on three fundamentals that Paul considered to be self-evident.上帝對教會的命令是基於保羅認為不言而喻的三個基本原則。

Redemption (vv. 3–7). There is a definite order of “headship” to the church: the Father is the Head over Christ, Christ is the Head of the man, and the man is the head of the woman. Some interpret head to mean “origin,” but this would mean that the Father origi[1]nated Christ—something we cannot accept. In His redemptive ministry, the Son was subject to the Father even though He is equal to the Father (John 10:30; 14:28). Likewise, the woman is subject to the man even though to Christ she is equal to the man (1 Cor. 3:21–23; Gal. 3:28; Eph. 5:21–33).                  救贖（3-7節）。教會的「領導權」有明確的順序：聖父是基督的頭，基督是男人的頭，男人是女人的頭。有些人將 “頭” 解釋為“起源”，但這意味著聖父產生了基督——這是我們無法接受的。在救贖使命中，儘管聖子與聖父平等，他仍要服從聖父（約翰福音 10:30；14:28）。同樣，雖然在基督面前，女人與男人是平等的，但是女人仍然要服從男人（哥林多前書 3:21-23；加拉太書 3:28；以弗所書 5:21-33）。

Keep in mind that Paul was writing about the relationship within the local assembly, not in the world at large. It is God’s plan that in the home and in the local church, the men should exercise headship under the authority of Jesus Christ.                                                                                          請記住，保羅寫的是地方教會內部的關係，而不是整個世界的關係。上帝的計劃是，在家庭和地方教會中，男人應該在耶穌基督的權柄下行使領導權。

                                                                                                                                                                    The important fact is this: both women and men must honor the Lord by respecting the symbols of this headship—hair and the head-covering. Whenever a woman prays or prophesies in the assembly, she must have long hair and must wear a covering. The man should have short hair and not wear any covering. (This would be a change for Paul, for devout Jewish men always wore a cap when they prayed.) The man honors his Head (Christ) by being uncovered, while the woman honors her head (the man) by being covered. She is showing her submission both to God and to the man.                                                                                                                                                        重要的事實是：無論男女，都必須尊重領導權的象徵－頭髮和頭巾，以尊敬主。女人在會眾中禱告或講道的時候，必須留長髮，並且戴頭巾。男人應留短髮，且不戴任何遮蓋物。 （這對保羅來說是一個改變，因為虔誠的猶太男子祈禱時總是戴著帽子。）男人透過不戴頭巾來尊重他的頭（基督），而女人透過戴頭巾來尊重她的頭（男人）。 她表現出對上帝和男人的順服。

The Corinthian women who appeared in the assembly without the head-covering were actually putting themselves on the low level of the temple prostitutes. The prostitutes wore their hair very short, and they did not wear a head-covering in public. Their hairstyle and manner announced to others just what they were and what they were offering. “If you are going to abandon the covering,” wrote Paul, “then why not go all the way and cut your hair?”                                          那些在集會中不戴頭巾的哥林多婦女實際上是將自己置於聖殿妓女的低下地位。妓女們的頭髮很短，在公共場合不戴頭巾。他們的髮型和舉止向別人宣告了他們是什麼樣的人, 以及他們提供什麼。保羅寫道：“如果你要放棄遮蓋，那麼為什麼不直接剪掉頭髮呢？”

                                                                            

Put off (Num. 5:11–31). Paul used two different words in 1 Corinthians 11:5–6: shavedns exactly that, all the hair shaved off; shorn means “cut short.” Either one would be a disgrace to a woman.                                                                                                                                                      根據猶太法律，如果女人被證明犯有通姦罪，她的頭髮就會被剪掉（民數記  5:11-31）。保羅在《哥林多前書》11:5-6 中使用了兩個不同的字：「剃光」的意思就是把所有的頭髮都剃掉； shorn 的意思是「剪短」。無論哪一種情況，對女人來說都是一種恥辱。

Both man and woman are made in the image of God and for the glory of God; but since the woman was made from the man (Gen. 2:18–25), she is also the “glory of the man.” She glorifies God and brings glory to the man by submitting to God’s order and keeping her head covered in public worship. Thus, Paul tied together both local custom and biblical truth, the one pointing to the other.                                                                                                                                                    男人和女人都是照著上帝的形像所造的，是為了上帝的榮耀；但因為女人是由男人造出來的（創世記 2:18-25），所以她也是「男人的榮耀」。她順從上帝的命令並在公開禮拜中戴上頭巾，以此來榮耀上帝，也為男人帶來榮耀。因此，保羅將當地習俗和聖經真理連結在一起，並相互指涉。

Creation (vv. 8–12). We have already touched briefly on this truth. God’s order is based on the fact that man was created first (1 Tim. 2:13), and that the woman was created for the man. Again, priority does not imply inferiority; for Paul made it clear in 1 Corinthians 11:11–12 that there is partnership as well as headship in God’s creation. The man and the woman are spiritually one in the Lord (Gal. 3:28), and one cannot do without the other. Furthermore, the woman may have come from the man at the beginning, but today, it is the man who is born of the woman. Man and woman belong to each other and need each other.                                                                                    創造（8-12節）。我們已經簡要地談過這個事實。上帝的秩序是基於這樣的事實：男人先被創造出來（提摩太前書 2:13），而女人是為男人而造的。再次強調，優先並不意味著低劣；保羅在哥林多前書 11:11-12 中明確指出，在上帝的創造中，既有合作，也有領導。男人和女人在主裡在精神上是一體的（加 3:28），一個人不能沒有另一個人。此外，起初女人是由男人而出，但今天卻是男人由女人而生。男人和女人彼此屬於彼此，彼此需要。

Why did Paul bring up the angels in 1 Corinthians 11:10? He was arguing from the facts of creation, and the angels were a part of that creation. The angels also know their place and show respect when they worship God, for they cover their faces (Isa. 6:2). Finally, in some special way, the angels share in the public worship of the church and learn from the church (Eph. 3:10; 1 Peter 1:12). Public worship is a serious thing, for the angels are present; and we ought to conduct ourselves as if we were in heaven.                                                                                                            為什麼保羅在哥林多前書 11:10 提到天使？他根據創造的事實進行論證，天使是創造的一部分。天使也知道自己的位置，並且在敬拜上帝時表示尊重，因為他們會遮住自己的臉（以賽亞書 6:2）。最後，以某種特殊的方式，天使參與教會的公共崇拜，並向教會學習（弗 3:10；彼得前書 1:12）。公共崇拜是一件嚴肅的事情，因為天使在場；我們應該像在天堂一樣行事。

Nature (vv. 13–16). In a general way, it is true that nature gives women longer hair and men shorter hair. The Romans, Greeks, and Jews (except for the Nazarites) pretty much followed this custom. Nowhere does the Bible tell us how long our hair should be. It simply states that there ought to be a noticeable difference between the length of the men’s hair and the women’s hair so that there be no confusion of the sexes. It is shameful for the man to look like a woman or the woman to look like a man.                                                                                                                          自然（13-16節）。一般來說，大自然確實讓女人的頭髮較長，讓男人的頭髮較短。羅馬人、希臘人和猶太人（拿細耳人除外）基本上都遵循這個習俗。聖經中沒有任何地方告訴我們頭髮應該留多久。它只是顯示男人的頭髮和女人的頭髮長度應該有明顯的差異，以免造成性別混淆。男人扮成女人，女人扮成男人，都是可恥的。

The woman’s long hair is her glory, and it is given to her “instead of a covering” (literal translation). In other words, if local custom does not dictate a head covering, her long hair can be that covering. I do not think that Paul meant for all women in every culture to wear a shawl for a head-covering; but he did expect them to use their long hair as a covering and as a symbol of their submission to God’s order. This is something that every woman can do.                                    女人的長髮是她的榮耀，是給她的「代替遮蓋物」（字面翻譯）。換句話說，如果當地習俗沒有規定要戴頭巾，她的長髮就可以當作頭巾。我認為保羅的意思是, 每個文化中的所有女性都戴披肩作為頭巾；但他確實希望她們用長髮作為遮蓋物，並作為服從上帝命令的象徵。這是每個女人都能做到的事。

In my ministry in different parts of the world, I have noticed that the basic principle of headship applies in every culture; but the means of demonstrating it differs from place to place. The important thing is the submission of the heart to the Lord and the public manifestation of obedience to God’s order.                                                                                                                          當我在世界各地傳道時，我注意到領導權的基本原則適用於每一種文化；但各地表現的方式有所不同。重要的是內心對主的順服和公開表現出對上帝命令的服從。

2.  Selfishness at the “Love Feasts” (11:17–22)                                                                                        2. 「愛筵」中的自私（11:17-22）

Since the beginning of the church, it was customary for the believers to eat together (Acts 2:42, 46). It was an opportunity for fellowship and for sharing with those who were less privileged. No doubt they climaxed this meal by observing the Lord’s Supper. They called this meal “the love feast” since its main emphasis was showing love for the saints by sharing with one another.      自教會建立以來，信徒們就有一起吃飯的習俗（使徒行傳 2:42, 46）。這是一個與那些弱勢群體進行交流和分享的機會。毫無疑問，他們透過遵守主的晚餐達到了這頓飯的高潮。他們稱這頓飯為 “愛筵”，因為它的重點是透過彼此分享來表達對聖徒的愛。

The “agape feast” (from the Greek word for “love”) was part of the worship at Corinth, but some serious abuses had crept in. As a result, the love feasts were doing more harm than good to the church. For one thing, there were various cliques in the church, and people ate with their own “crowd” instead of fellowshipping with the whole church family. While Paul condemned this selfish practice, he did take a positive view of the results: at least God would use this to reveal those who were true believers.                                                                                                               「愛筵」（源自希臘文「愛」）是哥林多教會敬拜的一部分，但一些嚴重的弊端卻悄悄滋長。結果，愛筵對教會造成的傷害大於好處。首先，教會裡存在著各種小團體，人們與自己的「人群」一起吃飯，而不是與整個教會家庭團契在一起。雖然保羅譴責這種自私的做法，但他對結果持正面看法：至少上帝會利用這一點來揭示那些真正的信徒。

Another fault was selfishness: the rich people brought a great deal of food for themselves, while the poorer members went hungry. The original idea of the agape feast was sharing, but that idea had been lost. Some of the members were even getting drunk. It is likely that the weekly agape feast was the only decent meal some of the poorer members regularly had; and to be treated so scornfully by the richer members not only hurt their stomachs, but also their pride.                        另一個缺點是自私：富人為自己帶來了大量食物，而較貧窮的人卻挨餓。愛宴的最初理念是分享，但這理念已經消失。有些成員甚至喝醉了。每週一次的愛宴很可能是一些較貧困的成員經常吃到的唯一的一頓像樣的飯菜；受到富裕成員如此輕蔑的對待不僅會傷害他們的胃，還會損害他們的自尊。

Of course, the divisions at the dinner were but evidence of the deeper problems in the church. The Corinthians thought they were advanced believers, when in reality they were but little children. Paul did not suggest that they abandon the feast, but rather that they restore its proper meaning. “Let the rich eat at home if they are hungry. When you abuse believers who are less fortunate than you are, then you are actually despising the church!” The agape feast should have been an opportunity for edification, but they were using it as a time for embarrassment.                              當然，晚宴上的分歧只是教會內部有更深層問題的證據。哥林多人以為自己是高級信徒，但其實他們只不過是小孩子而已。保羅並沒有建議他們放棄這個節日，而是建議他們恢復他們應有的意義。 「富人餓了就讓他們回家吃飯吧。當你們辱罵比你們不幸的信徒時，你們實際上是在蔑視教會！」愛宴本應是一個啟迪的機會，但他們卻利用它成為一個尷尬的時刻。

I recall an incident at a Sunday school picnic when I was just a teenager. The person in charge of the games set up a relay that involved various people throwing eggs to each other as they backed farther and farther apart. Of course, the farther the teams went from each other, the harder the participants had to throw the eggs, and the results were hilarious.                                                    我記得十幾歲時在一次主日學野餐中發生的一件事。遊戲負責人設置了接力賽，讓不同的人互相扔雞蛋，同時他們之間的距離越來越遠。當然，隊伍之間的距離越遠，參賽者丟雞蛋的力道就越大，結果也十分好笑。

However, some of us noticed two Sunday school children watching the eggs with great fascination. They came from a poor family that probably rarely ate eggs because they could not afford them. The little girl went to the lady leading the games and asked, “If there are any eggs left over, can my brother and I take them home?” Wisely, the lady stopped the game before it was really over, awarded the prizes, and gave all the eggs to the two children. She knew that it was wrong for some of the saints to have a good time at the expense of others.                                                                      然而，我們中的一些人注意到, 兩個主日學的孩子正著迷地看著, 這些雞蛋。他們來自一個貧窮的家庭，可能因為買不起雞蛋而很少吃雞蛋。小女孩走到主持遊戲的女士面前問道：「如果還有剩餘的雞蛋，我和我弟弟可以帶回家嗎？」這位女士很明智，在遊戲真正結束之前就停止了遊戲，頒發了獎品，並把所有的雞蛋都給了這兩個孩子。她知道，有些聖徒以犧牲其他聖徒的利益為代價來享樂, 是錯誤的。

A drinking party is hardly the best way to prepare for the Lord’s Supper. Scorning others is certainly not the way to remember the Savior who died for all sinners, rich and poor. How important it is that we prepare our hearts when we come to the Lord’s Table!                                飲酒聚會絕不是準備聖餐的最佳方式。蔑視他人, 絕對不是紀念那位為所有罪人、無論貧富而死的救世主的方式。當我們來到主的餐桌前時，準備好我們的心是多麼重要！

3.  Abuses at the Lord’s Supper (11:23–34)                                                                                              3. 聖餐中的濫用（11:23-34）

Evangelical churches recognize two ordinances estab[1]lished by Jesus Christ for His people to observe: baptism and the Lord’s Supper. (The Supper is also called the Communion as in 1 Corinthians 10:16, and the Eucharist, which means “the giving of thanks.”) Jesus Christ took the cup and the loaf—the ingredients of a common meal in that day—and transformed them into a meaningful spiritual experience for believers. However, the value of the experience depends on the condition of the hearts of those who participate; and this was the problem at Corinth.                    福音派教會承認耶穌基督為祂的子民所設立的兩項聖事：洗禮和聖餐。 （晚餐也稱為聖餐，如哥林多前書 10:16 所述，以及聖體聖事，意思是「感恩」。）耶穌基督拿起杯子和麵包（當時常見的一頓飯的份量），並將它們轉化為信徒有意義的屬靈體驗。然而，經驗的價值取決於參與者的心靈狀態；這就是哥林多所面臨的問題。

It is a serious thing to come to the Communion with an unprepared heart. It is also a serious thing to receive the Supper in a careless manner. Because the Corinthians had been sinning in their observing of the Lord’s Supper, God had disciplined them. “For this cause many are weak and sickly among you, and many sleep [have died]” (1 Cor. 11:30).                                                              懷著一顆沒有準備好的心去參加聖餐是很嚴重的事。以漫不經心的方式領受晚餐也是嚴重的事。因為哥林多人在遵守聖餐時犯了罪，所以上帝懲罰了他們。 「因此，在你們中間有好些軟弱的與患病的，也有好些睡了的」（哥林多前書 11:30）。

The Lord’s Supper gives us an opportunity for spiritual growth and blessings if we approach it in the right attitude. What, then, must we do if the Supper is to bring blessing and not chastening?如果我們以正確的態度對待聖餐，它給我們靈性成長和獲得祝福的機會。那麼，如果晚餐是為了帶來祝福而不是懲罰，我們必須做些什麼呢？

First, we should look back (vv. 23–26a). The broken bread reminds us of Christ’s body, given for us; and the cup reminds us of His shed blood. It is a remarkable thing that Jesus wants His followers to remember His death. Most of us try to forget how those we love died, but Jesus wants us to remember how He died. Why? Because everything we have as Christians centers in that death.                                                                                                                                                            首先，我們應該回顧一下（23-26節前半段）。掰開的麵包提醒我們基督為我們捨去的身體；杯子提醒我們祂為我們捨命所流的血。耶穌希望他的追隨者記得他的死亡，這是一件了不起的事。我們大多數人都試圖忘記我們所愛的人是如何死去的，但耶穌希望我們記得祂是如何死去的。為什麼？因為身為基督徒，我們所擁有的一切都圍繞著死亡。

We must remember that He died, because this is a part of the gospel message: “Christ died … and was buried” (1 Cor. 15:3–4). It is not the life of our Lord, or His teachings, that will save sinners—but His death.  Therefore, we also remember why He died: Christ died for our sins; He was our substitute (Isa. 53:6; 1 Peter 2:24), paying the debt that we could not pay.                                        我們必須記得祂死了，因為這是福音信息的一部分：「基督死了…並且埋葬了」（哥林多前書 15：3-4）。能拯救罪人的不是我們主的生命或祂的教導，而是祂的死。 因此，我們也記得祂為何而死：基督為我們的罪而死；祂是我們的替代者（以賽亞書 53:6；彼得前書 2:24），償還了我們無法償還的債務。

However, this “remembering” is not simply the recalling of historical facts. It is a participation in spiritual realities. At the Lord’s Table, we do not walk around a monument and admire it. We have fellowship with a living Savior as our hearts reach out by faith.                                                  但這種「回憶」並非只是簡單地回憶歷史事實。這是對屬靈的實存(realities)的參與。在主的餐桌上，我們不會繞著紀念碑走並欣賞它。當我們的心憑著信仰伸出援手時，我們就與活生生的救世主相交。

We should also remember how He died: willingly, meekly, showing forth His love for us (Rom. 5:8). He gave His body into the hands of wicked men, and He bore on His body the sins of the world.                                                                                                                                                      我們也應該記住祂是如何死去的：心甘情願、溫順地，向我們展示祂對我們的愛（羅馬書 5:8）。他將自己的身體交給惡人，並承擔了世人的罪。

Second, we should look ahead (v. 26b). We observe the Supper “till he come.” The return of Jesus Christ is the blessed hope of the church and the individual Christian. Jesus not only died for us, but He arose again and ascended to heaven; and one day He shall return to take us to heaven. Today, we are not all  that we should be; but when we see Him, “we shall be like him” (1 John 3:2).                                                                                                                                                                第二，我們應該向前看（第26節後半段）。我們守晚餐「直到他來」。耶穌基督的再來是教會和每個基督徒的幸福希望。耶穌不但為我們而死，而且他還復活併升天；有一天他會回來帶我們去天堂。今天，我們還未達到應有的水準；但當我們看見祂時，「我們就要像祂」（約翰一書 3:2）。

Third, we should look within (vv. 27–28, 31–32). Paul did not say that we had to be worthy to partake of the Supper, but only that we should partake in a worthy manner. At a Communion service in Scotland, the pastor noted that a woman in the congregation did not accept the bread and cup from the elder, but instead sat weeping. The pastor left the table and went to her side and said, “Take it, my dear, it’s for sinners!”  And, indeed, it is; but sinners saved by God’s grace must not treat the Supper in a sinful manner.                                                                                                    第三，我們應該反省內心（27-28、31-32節）。保羅並沒有說我們必須配得上領受聖餐，而只是說我們應該以配得上的方式領受。在蘇格蘭的一次聖餐儀式上，牧師注意到會眾中的一名婦女沒有接受長老遞來的麵包和杯子，而是坐在那裡哭泣。牧師離開桌子，走到她身邊說：「拿著吧，親愛的，這是給罪人的！」事實確實如此；但蒙上帝恩典拯救的罪人絕不能以罪惡的方式對待晚餐。

If we are to participate in a worthy manner, we must examine our own hearts, judge our sins, and confess them to the Lord. To come to the Table with unconfessed sin in our lives is to be guilty of Christ’s body and blood, for it was sin that nailed Him to the cross. If we will not judge our own sins, then God will judge us and chasten us until we do confess and forsake our sins.                      如果我們要以值得的方式參與，我們必須審視自己的內心，判斷我們的罪過，並向主懺悔。如果我們帶著生命中未懺悔的罪來到聖餐桌前，就是對基督的身體和血感到內疚，因為是罪將祂釘在了十字架上。如果我們不審判自己的罪，那麼上帝就會審判我們、懲罰我們，直到我們承認並放棄我們的罪。

The Corinthians neglected to examine themselves, but they were experts at examining everybody else.  When the church gathers together, we must be careful not to become “religious detectives” who watch others, but who fail to acknowledge our own sins. If we eat and drink in an unworthy manner, we eat and drink judgment (chastening) to ourselves, and that is nothing to take lightly.哥林多人忽略了自我審視，但他們卻是檢視他人的專家。 當教會聚會時，我們一定要小心，不要成為只觀察別人，卻不認識自己罪孽的「宗教偵探」。如果我們以不適當的方式吃喝，我們就會吃喝自己的審判（懲罰），這可不是什麼可以掉以輕心的事情。

Chastening is God’s loving way of dealing with His sons and daughters to encourage them to mature (Heb. 12:1–11). It is not a judge condemning a criminal, but a loving Father punishing His disobedient (and perhaps stubborn) children. Chastening proves God’s love for us, and chastening can, if we cooperate, perfect God’s life in us.                                                                                        管教是上帝以愛的方式對待祂的兒女，鼓勵他們成熟（希伯來書 12：1-11）。這不是法官對罪犯的譴責，而是一位慈愛的父親懲罰他不聽話（或許是固執的）的孩子。管教證明了上帝對我們的愛，如果我們配合的話，管教可以使我們裡面上帝的生活變得完美。

Finally, we should look around (vv. 33–34). We should not look around in order to criticize other believers, but in order to discern the Lord’s body (1 Cor. 11:29). This perhaps has a dual meaning: we should discern His body in the loaf, but also in the church around us—for the church is the body of  Christ. “For we being many are one bread, and one body” (1 Cor. 10:17). The Supper should be a demonstration of the unity of the church—but there was not much unity in the Corinthian church. In fact, their celebration of the Lord’s Supper was only a demonstration of their disunity.                                                                                                                                        最後，我們應該環顧四周（33-34節）。我們觀看，不是為了批評別的信徒，而是為了分辨是主的身體（林前 11:29）。這也許有雙重意義：我們應該在麵包中辨別他的身體，也應該在我們周圍的教堂中辨別他的身體——因為教堂是基督的身體。 「我們雖多，仍是一個餅，一個身體」（林前10：17）。晚餐應該是教會團結的體現——但哥林多教會卻不太團結。事實上，他們慶祝聖餐只是他們不團結的表現。

The Lord’s Supper is a family meal, and the Lord of the family desires that His children love one another and care for one another. It is impossible for a true Christian to get closer to his Lord while at the same time he is separated from his fellow believers. How can we remember the Lord’s death and not love one another? “Beloved, if God so loved us, we ought also to love one another” (1 John 4:11).                                                                                                                                              聖餐是家庭聚餐，家庭的主希望祂的孩子們彼此相愛、彼此關心。真正的基督徒不可能一邊接近祂的主，一邊又與祂的信徒分離。我們怎能記念主的死卻不彼此相愛呢？ 「親愛的，上帝既然如此愛我們，我們也應該彼此相愛」（約翰一書 4：11）。

No one ought to come to the Table who is not a true believer. Nor should a true believer come to the Table if his heart is not right with God and with his fellow Christians. This is why many churches have a time of spiritual preparation before they observe the Lord’s Supper, lest any of the participants bring chastening on themselves. I recall one church member who approached me and shared with me a personal defeat that had not only hurt him spiritually, but had been “advertised” by others and was about to bring reproach on him and the church.                              任何非真正信徒都不應該來到餐桌前。如果真正的信徒對上帝, 和他的基督徒同胞心存不滿，他就不應該來到聖餐桌前。這就是為什麼許多教會在舉行聖餐之前, 要進行一段時間的屬靈準備，以免任何參與者給自己帶來懲罰。我記得有一位教會成員來找我，與我分享了他個人的失敗，這次失敗不僅給他帶來了屬靈上的傷害，還被別人 “宣揚”，即將給他和教會帶來恥辱。

“What can I do to make this right?” he asked, convincing me that he had indeed judged the sin and confessed it. I reminded him that the next week we were going to observe the Lord’s Supper, and I suggested that he ask the Lord for direction. The evening of the Supper, I opened the service in a way I had not done before. “Is there anyone here who has anything to share with the church?” I asked, and my repentant friend stood to his feet and walked forward, meeting me at the table. In a quiet, concise manner, he admitted that he had sinned, and he asked the church’s forgiveness. We felt a wave of Spirit-given love sweep over the congregation, and people began to weep openly. At that observance of the Supper, we truly discerned the Lord’s body.                    「我該怎麼做才能解決這個問題？」他問道，讓我相信他確實已經判斷了罪孽, 並承認了罪孽。我提醒他下週我們要舉行聖餐禮，並建議他向主尋求指引。晚餐那天晚上，我以一種以前從未有過的方式開始了禮拜。 「這裡有人能與教會分享一些東西嗎？」我問道，我那位後悔的朋友站起身，走上前來，在桌邊與我會面。他以平靜、簡潔的方式承認自己犯了罪，並請求教會的寬恕。我們感受到聖靈所賜的愛的浪潮席捲了會眾，人們開始公開哭泣。在那次晚餐儀式上，我們真正辨別了主的身體。

The Communion is not supposed to be a time of “spiritual autopsy” and grief, even though confession of sin is important. It should be a time of thanksgiving and joyful anticipation of seeing the Lord! Jesus gave thanks, even though He was about to suffer and die.  Let us give thanks also.儘管懺悔罪過很重要，但聖餐不應該是「屬靈的解剖」和悲傷的時刻。這應該是感恩和喜樂地期待見到主的時刻吧！儘管耶穌即將遭受苦難和死亡，但他仍然感恩。 我們也表示感謝。