1548 英翻中(林前9課11章) BE WISE ABOUT CHURCH ORDER 對教會規矩要有智慧
CHAPTER 9 BE WISE ABOUT CHURCH ORDER 1 Corinthians 11 第九章 明智地處理教會秩序 哥林多前書 11章
由於保羅在本章後面要對教會說一些負面的話，所以他先以正面的語氣讚揚了教會。有兩件事尤其值得稱讚：教會記念保羅並感激他，而且教會忠實地遵守了所領受的教導。這裡的“規條”一詞的意思是“傳統”，即人與人之間傳承下來的教導（提摩太後書 2:2）。人的傳統應避免（太 15:2-3；歌羅西書 2:8），但必須遵守神話語中所賜的傳統。
哥林多教會最大的問題之一是公開聚會的混亂。有些婦女僭越了她們應有的自由；聖餐禮混亂；以及對屬靈恩賜的使用混亂。教會雖然在屬靈恩賜方面得到了極大的豐富，但令人遺憾的是，他們在屬靈恩典方面卻有所欠缺。
保羅本來可以頒布使徒詔令來解決這些問題，但他卻耐心地解釋了支持他所傳授給教會的教導的屬靈原則。他的論證是建立在神的話語之上。
保羅著重處理了他們在公開敬拜中三個特別令人困惑的問題。
1. 婦女禱告與預言（11:3-16）
基督教信仰為婦女、兒童和奴隸帶來了自由和希望。它教導說，所有人，無論種族或性別，在造物主面前都是平等的，所有信徒在耶穌基督裡合而為一（加拉太書 3:28）。正如我們之前提到的，地方教會或許是羅馬帝國唯一一個歡迎所有人的團體，無論其國籍、社會地位、性別或經濟狀況如何。
可以預見的是，有些人會過度利用這種新獲得的自由。一個新興運動往往受到其信徒而非敵人的攻擊，哥林多教會也不例外。有些婦女在公開聚會中拒絕蒙頭，以此炫耀她們的「自由」（哥林多前書 9:11）。
保羅並沒有禁止婦女禱告或說預言。 （說預言與我們今天的「講道」或「講解聖經」並不完全相同。擁有預言恩賜的人會直接宣講聖靈所賜予的信息。而現代的傳道人則會研讀聖經，預備講道內容。）雖然新約聖經似乎不允許女性擔任長老（提摩太前書 3:2），但賜在早期教會中，擁有允許這種預言的婦女。她們也被允許在公開聚會中禱告。然而，她們不被允許篡奪男性的權柄（提前2:11-15），也不被允許評斷其他先知的信息（林前14:27-35）。如果她們有任何疑問，應在教會聚會之外詢問自己的丈夫（或其他男性）。
當時的東方社會對女性極為忌諱。除了廟妓之外，女性都留著長髮，並且在公共場合要用頭巾遮蓋頭部。 （保羅並沒有使用「面紗」一詞，即遮蓋臉部的遮蓋物。女性用普通的披肩遮蓋頭部，這種遮蓋象徵著她們的順服和純潔。）對於教會中的基督徒女性來說，不戴頭巾出現在公共場合，更不用說禱告和分享神的話語，既大膽又褻瀆神明。
保羅試圖恢復教會秩序，他提醒哥林多教會，上帝在男人和女人之間設立了區別，每個人在上帝的計劃中都有其應有的位置。教會也有一些相應的習俗象徵著這些關係，提醒男女在上帝的計劃中各自正確的位置。保羅並沒有說，甚至沒有暗示這種區別意味著不平等或低人一等。如果教會要有和平（林前15:33），就必須有某種秩序；而秩序必然包含等級。然而，等級和素質是兩回事。上尉的等級高於士兵，但士兵可能更優秀。
上帝對教會的秩序是基於保羅認為不言自明的三個基本原則。
救贖（3-7節）。教會中存在著明確的「領導權」秩序：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”，但這豈不是說父神創造了基督嗎？我們不能接受這種說法。在祂救贖的事工中，子雖然與父神同等，卻順服父神（約 10:30；14:28）。同樣，女人雖然在基督裡與男人同等，卻也順服男人（哥林多前書 3:21-23；加拉太書 3:28；以弗所書 5:21-33）。
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.
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.
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.
Paul
dealt with three particular areas of confusion in their public worship.
1. Women Praying and
Prophesying (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
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
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 meet[1]ings. However,
they were not permitted to usurp authority over the men (1 Tim.
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 cov[1]ering
over the face. The woman put the regular shawl over her head, and this covering
symbolized her sub[1]mission
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.
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.
God’s
order to the church is based on three fundamentals that Paul considered to be
self-evident.
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
Keep in
mind that Paul was writing about the rela[1]tionship 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.
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 cov[1]ered.
She is showing her submission both to God and to the man.
The
Corinthian women who appeared in the assembly without the head-covering were
actually put[1]ting
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?”
In
Jewish law, a woman proved guilty of adultery had her hair cut off (Num.
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.
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.
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 wor[1]ship
of the church and learn from the church (Eph.
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.
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[1]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.
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.
5. Selfishness at the
“Love Feasts” (
Since the beginning of the church, it was customary for the believers
to eat together (Acts
The “agape feast” (from the Greek word for “love”) was part of the
worship at
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.
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.
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.
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
oth[1]ers.
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 sin[1]ners,
rich and poor. How important it is that we prepare our hearts when we come to
the Lord’s Table!
6. Abuses at the
Lord’s Supper (
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
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.
The Lord’s Supper gives us an opportunity for spir[1]itual
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?
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.
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
We should also
remember how He died: willingly, meekly, showing forth His love for us (
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.
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).
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
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.
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.
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.
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.
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.
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
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.
“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.
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.
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.
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.
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.
Paul dealt with three particular areas of confusion in their public worship.
1. Women Praying and Prophesying (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.
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.
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 meet ings. 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.
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