Thursday, April 23, 2026

1549 1549 英翻中(林前10課12-13章)Be wise about the church body 對教會身體要有智慧

1549 英翻中(林前10課12-13章)Be wise about the church body 對教會身體要有智慧   23/4/2026       


CHAPTER TEN     BE WISE ABOUT THE CHURCH BODY     1 Corinthians 12—13

 

One of the marks of an individual’s maturity is a growing understanding of, and appreciation for, his own body. There is a parallel in the spiritual life: as we mature in Christ, we gain a better understanding of the church, which is Christ’s body. The emphasis in recent years on “body life” has been a good one. It has helped to counteract the wrong emphasis on “individual Christianity” that can lead to isolation from the local church.

 

Of course, the image of the body is not the only one Paul used in discussing the church, and we must be careful not to press it too far. The church is also a family, an army, a temple, and even a bride; and each image has important lessons to teach us. However, in three of his letters, Paul gave emphasis to the church as a body; and, in each of these passages, he brought out the same three important truths: unity, diversity, and maturity. The following chart makes this clear.

 

             Unity                          Diversity                     Maturity

 

1 Corinthians 12:1–13                      12:14–31                     13:1–13

Romans           12:1–5                        12:6–8                         12:9–21

Ephesians        4:1–6                          4:7–12                         4:13–16

 

It is impossible to discuss the body without also discussing the ministry of the Holy Spirit. It was the Spirit who gave birth to the body at Pentecost and who ministers in and through the body. In the Corinthian church, unfortunately, the members were grieving the Holy Spirit by the carnal ways in which they were using spiritual gifts. They were like children with toys instead of adults with valuable tools, and they needed to mature.

 

1.  Unity: The Gift of the Spirit (12:1–13)

 

Since there was division in the Corinthian church, Paul began with an emphasis on the oneness of the church. He pointed out four wonderful bonds of spiritual unity.

 

We confess the same Lord (vv. 1–3). Paul contrasted their experience as unconverted idolaters with their present experience as Christians. They had worshipped dead idols, but now they belonged to the living God. Their idols never spoke to them, but God spoke to them by His Spirit, and He even spoke through them in the gift of prophecy. When they were lost, they were under the control of the demons (1 Cor. 10:20) and were led astray (“carried away,” 1 Cor. 12:2). But now the Spirit of God lived in them and directed them.

 

It is only through the Spirit that a person can honestly say, “Jesus is Lord.” A sneering sinner may mouth the words, but he is not giving a true confession. (Perhaps Paul was referring to things they had said when influenced by the demons prior to conversion.) It is important to note that the believer is always in con[1]trol of himself when the Holy Spirit is at work (1 Cor. 14:32) because Jesus Christ the Lord is in charge. Any so-called “Spirit manifestation” that robs a person of self-control is not of God; for “the fruit of the Spirit is … self-control” (Gal. 5:22–23 nasb).

 

If Jesus Christ truly is Lord in our lives, then there should be unity in the church. Division and dissension among God’s people only weakens their united testi[1]mony to a lost world (John 17:20–21).

 

We depend on the same God (vv. 4–6). There is a trinitarian emphasis here: “the same Spirit … the same Lord … the same God.” We individually may have different gifts, ministries, and ways of working, but “it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:13). The source of the gift is God; the sphere for administering the gift is from God; and the energy to use the gift is from God. Why, then, glorify men? Why compete with one another?

 

We minister to the same body (vv. 7–11). The gifts are given for the good of the whole church. They are not for individual enjoyment, but for corporate employment. The Corinthians especially needed this reminder, because they were using their spiritual gifts selfishly to promote themselves and not to prosper the church. When we accept our gifts with humility, then we use them to promote harmony, and this helps the whole church.

 

The various gifts are named in 1 Corinthians 12:8–10 and 28, and also in Ephesians 4:11 and Romans 12:6–8. When you combine the lists, you end up with nineteen different gifts and offices. Since the listing in Romans is not identical with the listing in 1 Corinthians, we may assume that Paul was not attempting to exhaust the subject in either passage. While the gifts named are adequate for the ministry of the church, God is not limited to these lists. He may give other gifts as He pleases.

 

We have already discussed apostles (1 Cor. 9:1–6). Prophets were New Testament spokesmen for God whose messages came immediately from God by the Spirit. Their ministry was to edify, encourage, and comfort (1 Cor. 14:3). Their messages were tested by the listeners to determine whether they were truly from God (1 Cor. 14:29; 1 Thess. 5:19–21). Ephesians 2:20 makes it clear that apostles and prophets worked together to lay the foundation of the church, and we may assume that they were no longer needed once that foundation was completed.

 

Teachers (also pastor-teacher) instructed converts in the doctrinal truths of the Christian life. They taught from the Word and from the teachings of the apostles (tradition). Unlike the prophets, they did not get their messages immediately by the Spirit, though the Spirit helped them in their teaching. James 3:1 indicates that this is a serious calling.

 

The evangelist majored on sharing the good news of salvation with the lost. All ministers should do the work of an evangelist (2 Tim. 4:5) and seek to win souls, but some men have been given evangelism as a special calling.

 

In the early church, miracles were a part of the credentials of God’s servants (Heb. 2:1–4). In fact, miracles, healings, and tongues all belong to what theologians call “the sign gifts” and belonged in a special way to the infancy of the church. The book of Acts, as well as church history, indicates that these miraculous gifts passed off the scene.

 

Helps and governments have to do with the serving of others and the guiding of the church. Without spiritual leadership, the church flounders. Ministry (Rom. 12:7) and ruling belong to this same category. In my three pastorates, I was grateful for people with the gifts of helps and leadership.

 

There were several “speaking gifts”: tongues and the interpretation of tongues (about which more will be said later), the word of wisdom and the word of knowledge (the ability to understand and apply God’s truth to a definite situation), and exhortation (encouragement, rebuke if necessary).

 

Giving and showing mercy relate to sharing material aid with those in need, as well as supporting God’s servants in ministry. The gift of faith has to do with believing God for what He wants to accomplish in the church’s ministry, that He will lead and provide. The discerning of spirits was important in the early church, since Satan tried to counterfeit the work of God and the Word of God. Today, the Spirit especially uses the written Word to give us discernment (1 John 2:18–24; 4:1–6). Since there are no prophets in the church today, we need not worry about false prophets; but we do have to beware of false teachers (2 Peter 2:1).

 

Some students have categorized the various gifts as the speaking gifts, the sign gifts, and the serving gifts. However, we should not be so fascinated by the indi[1]vidual gifts that we forget the main reason why Paul listed them: to remind us that they unite us in our min[1]istries to the one body. The Holy Spirit bestows these gifts “as he will” (1 Cor. 12:11), not as we will. No Christian should complain about his or her gifts, nor should any believer boast about his or her gifts. We are many members in one body, ministering to each other.

 

We have experienced the same baptism (vv. 12–13). It is unfortunate that the term “baptism of the Spirit” has been divorced from its original New Testament meaning. God has spoken to us in Spirit[1]given words that we must not confuse (1 Cor. 2:12–13). The baptism of the Spirit occurs at convesion when the Spirit enters the believing sinner, gives him new life, and makes his body the temple of God. All believers have experienced this once-for-all baptism (1 Cor. 12:13). Nowhere does the Scripture command us to seek this baptism, because we have already experienced it and it need not be repeated.

 

The “filling of the Spirit” (Eph. 5:18ff.) has to do with the Spirit’s control of our lives. (In Scripture, to be filled by something means “to be controlled by.”) We are commanded to be filled, and we can be if we yield all to Christ and ask Him for the Spirit’s filling. This is a repeated experience, for we constantly need to be filled with spiritual power if we are to glorify Christ. To be baptized by the Spirit means that we belong to Christ’s body. To be filled with the Spirit means that our bodies belong to Christ.

 

The evidence of the Spirit’s baptism at conversion is the witness of the Spirit within (Rom. 8:14–16). It is not “speaking in tongues.” All of the believers in the Corinthian assembly had been baptized by the Spirit, but not all of them spoke in tongues (1 Cor. 12:30). The evidences of the Spirit’s filling are power for witnessing (Acts 1:8), joyfulness and submission (Eph. 5:19ff.), Christlikeness (Gal. 5:22–26), and a growing understanding of the Word (John 16:12–15).

 

Because of the gift of the Spirit, which is received at conversion, we are all members of the body of Christ. Race, social status, wealth, or even sex (Gal. 3:28) are neither advantages nor handicaps as we fellowship and serve the Lord.     

 

Diversity: The Gifts of the Spirit (12:14–31)

 

Unity without diversity would produce uniformity, and uniformity tends to produce death. Life is a bal[1]ance between unity and diversity. As a human body weakens, its systems slow down and everything tends to become uniform. The ultimate, of course, is that the body itself turns to dust.

 

This helps to explain why some churches (and other Christian ministries) have weakened and died: there was not sufficient diversity to keep unity from becoming uniformity. Dr. Vance Havner has expressed it: “First there is a man, then a movement, then a machine, and then a monument.” Many ministries that began as a protest against “dead orthodoxy” became dead themselves, because in their desire to remain pure and doctrinally sound, they stifled creativity and new ideas.

 

However, if diversity is not kept under control, it could destroy unity; and then you have anarchy. We shall discover in 1 Corinthians 13 that it is maturity that balances unity and diversity. The tension in the body between individual members and the total organ[1]ism can only be solved by maturity.

 

Using the human body as his illustration, Paul explained three important facts about diversity in the body of Christ. Why are there different members?

 

The body needs different functions if it is to live, grow, and serve (vv. 14–20). No member should compare or contrast itself with any other member, because each one is different and each one is important. I suppose I could learn to walk on my hands, but I prefer to use my feet, even though I have not yet learned to type or to eat with my feet. The ear cannot see and the eye cannot hear, yet each organ has an important ministry. And have you ever tried to smell through your ears?

 

There is a tendency today for some people to magnify the “sensational” gifts. Some believers feel very guilty because they possess gifts that do not put them into the limelight. It is this attitude that Paul opposed and refuted in this paragraph. Diversity does not sug[1]gest inferiority. Are we to believe that the sovereign Lord made a mistake when He bestowed the gifts?

 

The members promote unity as they discover their dependence on one another (vv. 21–26). Diversity in the body is an evidence of the wisdom of God. Each member needs the other members, and no member can afford to become independent. When a part of the human body becomes independent, you have a serious problem that could lead to sickness and even death. In a healthy human body, the various members cooperate with each other and even compensate for each other when a crisis occurs. The instant any part of the body says to any other part, “I don’t need you!” it begins to weaken and die and create problems for the whole body.

 

A famous preacher was speaking at a ministers’ meeting, and he took time before and after the meet[1]ing to shake hands with the pastors and chat with them. A friend asked him, “Why take time for a group of men you may never see again?” The world-renowned preacher smiled and said, “Well, I may be where I am because of them! Anyway, if I didn’t need them on the way up, I might need them on the way down!” No Christian servant can say to any other servant, “My ministry can get along without you!”

 

Paul may be referring to the private parts of the body in 1 Corinthians 12:23–24. If so, then to “bestow honor” on them refers to the use of attractive clothing. The more beautiful parts of the body need no special help.

 

God’s desire is that there be no division (“schism”) in the church. Diversity leads to disunity when the members compete with one another; but diversity leads to unity when the members care for one another. How do the members care for each other? By each one func[1]tioning according to God’s will and helping the other members to function. If one member suffers, it affects every member. If one member is healthy, it helps the others to be strong.

 

Diversity of members fulfills the will of God in the body (vv. 27–31). It is God who bestows the gifts and assigns the offices. He has a perfect plan, not only for the church as a whole, but also for each local con[1]gregation. We have no reason to believe that each congregation in the New Testament possessed all of the gifts. The church at Corinth was an especially gifted assembly (1 Cor. 1:4–7; 2 Cor. 8:7). However, God gives to each congregation just the gifts it needs when they are needed.

 

In this paragraph, Paul pointed out that there is a “priority list” for the gifts, that some have more significance than others. But this fact does not contradict the lesson already shared—that each gift is important and each individual believer is important. Even in the human body, there are some parts that we can do with[1]out, even though their absence might handicap us a bit.

 

The apostles and prophets, of course, appeared first on the scene because they had a foundational ministry (Eph. 2:20). Teachers were needed to help establish believers in the faith. The other gifts were needed from time to time to help individual believers and to build the church. The construction of the Greek in 1 Corinthians 12:29–30 demands no as the answer to each of these questions. No individual believer possesses all the spir[1]itual gifts. Each believer has the gift (or gifts) assigned to him by the Lord and needed at that time.

 

The word translated “best” in 1 Corinthians 12:31 simply means “greater.” Some spiritual gifts are greater in significance than others, and it is proper for the believer to desire these gifts (1 Cor. 14:1). Paul put a high value on prophecy, but the Corinthians valued the gift of tongues. Paul put tongues at the end of the list.

 

Unity and diversity must be balanced by maturity, and that maturity comes with love. It is not enough to have the gift of the Spirit and gifts from the Spirit. We must also have the graces of the Spirit as we use our gifts to serve one another.

 

3.  Maturity: The Graces of the Spirit (13:1–13)

 

It was Jonathan Swift, the satirical author of Gulliver’s Travels, who said, “We have just enough religion to make us hate, but not enough to make us love one another.” Spiritual gifts, no matter how exciting and wonderful, are useless and even destructive if they are not ministered in love. In all three of the “body” pas[1]sages in Paul’s letters, there is an emphasis on love. The main evidence of maturity in the Christian life is a growing love for God and for God’s people, as well as a love for lost souls. It has well been said that love is the “circulatory system” of the body of Christ.

 

Few chapters in the Bible have suffered more misinterpretation and misapplication than 1 Corinthians 13. Divorced from its context, it becomes “a hymn to love” or a sentimental sermon on Christian brotherhood. Many people fail to see that Paul was still dealing with the Corinthians’ problems when he wrote these words: the abuse of the gift of tongues, division in the church, envy of others’ gifts, selfishness (remember the lawsuits?), impatience with one another in the public meetings, and behavior that was disgracing the Lord.

 

The only way spiritual gifts can be used creatively is when Christians are motivated by love. Paul explained three characteristics of Christian love that show why it is so important in ministry.

 

Love is enriching (vv. 1–3). Paul named five spiritual gifts: tongues, prophecy, knowledge, faith, and giving (sacrifice). He pointed out that, without love, the exercise of these gifts is nothing. Tongues apart from love is just a lot of noise! It is love that enriches the gift and that gives it value. Ministry without love cheapens both the minister and those who are touched by it; but ministry with love enriches the whole church. “Speaking the truth in love” (Eph. 4:15).

 

Christians are “taught of God to love one another” (1 Thess. 4:9). God the Father taught us to love by sending His Son (1 John 4:19), and God the Son taught us to love by giving His life and by commanding us to love each other (John 13:34–35). The Holy Spirit teaches us to love one another by pouring out God’s love in our hearts (Rom. 5:5). The most important lesson in the school of faith is to love one another. Love enriches all that it touches.

 

Love is edifying (vv. 4–7). “Knowledge puffeth up, but love edifieth [builds up]” (1 Cor. 8:1). The pur[1]pose of spiritual gifts is the edification of the church (1 Cor. 12:7; 14:3, 5, 12, 17, 26). This means we must not think of ourselves, but of others; and this demands love.

 

The Corinthians were impatient in the public meetings (1 Cor. 14:29–32), but love would make them long suffering. They were envying each other’s gifts, but love would remove that envy. They were “puffed up” with pride (1 Cor. 4:6, 18–19; 5:2), but love would remove pride and self-vaunting and replace it with a desire to promote others. “Be kindly affec[1]tioned one to another with brotherly love, in honor preferring one another” (Rom. 12:10).

 

At the “love feast” and the Lord’s Table, the Corinthians were behaving in a very unseemly man[1]ner. If they had known the meaning of real love, they would have behaved themselves in a manner pleasing to the Lord. They were even suing one another! But love “seeketh not [its] own, is not easily provoked, thinketh no evil” (1 Cor. 13:5). The phrase thinketh no evil means “does not keep any record of wrongs.” One of the most miserable men I ever met was a pro[1]fessed Christian who actually kept in a notebook a list of the wrongs he felt others had committed against him. Forgiveness means that we wipe the record clean and never hold things against people (Eph. 4:26, 32).

 

Love does not rejoice in iniquity, yet the Corinthians were boasting about sin in their church (1 Cor. 5). Love “shall cover the multitude of sins” (1 Peter 4:8). Like Noah’s sons, we should seek to hide the sins of others, and then help them make things right (Gen. 9:20–23).

 

Read 1 Corinthians 13:4–7 carefully and compare this with the fruit of the Spirit listed in Galatians 5:22–23. You will see that all of the characteristics of love show up in that fruit. This is why love edifies: it releases the power of the Spirit in our lives and churches.

 

 

Love is enduring (vv. 8–13). Prophecy, knowledge, and tongues were not permanent gifts. (Knowledge does not mean “education,” but the immediate imparting of spiritual truth to the mind.) These three gifts went together. God would impart knowledge to the prophet, and he would give the message in a tongue. Then an interpreter (sometimes the prophet himself) would explain the message. These were gifts that some of the Corinthians prized, especially the gift of tongues. These gifts will fail (be abolished) and cease, but love will endure forever; for “God is love” (1 John 4:8, 16). The Corinthians were like children playing with toys that would one day disappear. You expect a child to think, understand, and speak like a child; but you also expect the child to mature and start thinking and speaking like an adult. The day comes when he must “put away childish things” (1 Cor. 13:11).

 

In the New Testament (which at that time was not completed) we have a complete revelation, but our understanding of it is partial. (Review 1 Cor. 8:1–3 if you think otherwise.) There is a maturing process for the church as a whole (Eph. 4:11–16) and also for the individual believer (1 Cor. 14:20; 2 Peter 3:18). We will not be fully completed until Jesus returns, but we ought to be growing and maturing now. Children live for the temporary; adults live for the permanent.

 

Love is enduring, and what it produces will endure.

 

Note that all three of the Christian graces will endure, even though “faith will become sight and hope will be fulfilled.” But the greatest of these graces is love; because when you love someone, you will trust him and will always be anticipating new joys. Faith, hope, and love go together, but it is love that energizes faith and hope.

 

Unfortunately, some of the emphasis today on the Holy Spirit has not been holy (because it has ignored Scripture) and has not been spiritual (because it has appealed to the carnal nature). We must not tell other believers what gifts they should have or how they can obtain them. This matter is in the sovereign will of God. We must not minimize gifts, but neither should we neglect the graces of the Spirit. In my itinerant ministry, I have run across too many local church problems created by people who were zealous for the gifts, but careless of the graces.

 

Unity—diversity—maturity; and maturity comes through love.



Tuesday, April 21, 2026

1548 英翻中(林前9課11章) Be wise abut church order 對教會規矩要有智慧 21/04/2026

1548 英翻中(林前9課11章)       Be wise abut church order      對教會規矩要有智慧 21/04/2026


CHAPTER 9         BE WISE ABOUT CHURCH ORDER           1 Corinthians 11                             第九課                   明智地處理教會秩序                                         哥林多前書 11章

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。

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。

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。

Paul dealt with three particular areas of confusion in their public worship.                                     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.  Women Praying and Prophesying (11:3–16)                                                                                      1. 婦女禱告與預言(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。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。

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)。 

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. 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是被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,她們不得篡奪男性的權柄(提前2:11-15),也不得評斷其他先知的教導(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)。


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.                                                                                                                                     當時的東方社會對女性極為忌諱。除了廟妓之外,其他女性都留著長髮,在公共場合會用頭巾遮住頭部。 (保羅並沒有使用「面紗」一詞,即遮蓋臉部的遮蓋物。女性用的是普通的披肩,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。

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.                                                                                                                                                           保羅試圖恢復教會秩序,他提醒哥林多教會,上帝在男女之間設立了區別,男女在神的計劃中各有其位。也有一些相應的習俗象徵著這種關係,提醒男女在神的計劃中各自應有的位置。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;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。

God’s order to the church is based on three fundamentals that Paul considered to be self-evident.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。


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 originated 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”,但這豈不是說父親創造了基督嗎?— 我們不能接受這種說法。在祂的救贖事工中,子順服父,儘管祂與父同等(約翰福音10:30;14:28)。同樣,女人順服男人,儘管她在基督面前與男人同等(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 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.                                                                                       請記住,保羅所寫的是地方教會內部的關係,而非整個世界的關係。神的計畫是,在家庭和地方教會中,男人應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 cov[1]ered. She is showing her submission both to God and to the man.                                                                                                                                 關鍵在於:男女都必須尊重這種領導權的象徵 — 頭髮和頭巾,以此來榮耀主。每當婦女在教會中禱告或說預言時,她必須留長髮並戴頭巾。男人則應留短髮,且不戴任何頭巾。 (這對保羅來說是一個改變,因為虔誠的猶太男子在禱告時總是戴帽子。)男人不戴頭巾是為了榮耀他的頭(基督),而女人戴頭巾是為了榮耀她的頭(男人)。她這樣做既表明了她對神的順服,也表明了她對男人的順服。

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?”                                         那些在教會中不戴頭巾的哥林多婦女,其實是把自己置於聖殿妓女的低等地位。妓女們都留著很短的頭髮,在公共場合不戴頭巾。她們的髮型和舉止向世人昭示她們的身分和她們提供的服務。 “如果你要放棄頭巾,”保羅寫道,“為什麼不乾脆把頭髮也剪掉呢?”

In Jewish law, a woman proved guilty of adultery had her hair cut off (Num. 5:11–31). Paul used two different words in 1 Corinthians 11:5–6: shaved means exactly that, all the hair shaved off; shorn means “cut short.” Either one would be a disgrace to a woman.                                               在猶太律法中,被認定犯有通姦罪的婦女會被剪掉頭髮(民 5:11-31)。保羅在哥林多前書 11:5-6 中使用了兩個不同的字:shaved 的意思是剃光頭髮;shorn 的意思是「剪短」。無論哪種方式,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神的形像造的,都是為了神的榮耀;但既然女人是由男人造的(創 2:18-25),她也是「男人的榮耀」。她順服神的命令,在公開敬拜時遮蓋頭部,以此榮耀神,也為男人帶來榮耀。因此,保羅將地方習俗與聖經真理連結起來,二者相輔相成。

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)。我們之前已經簡要地談到這個真理。神的秩序是基於這樣一個事實:男人先被創造(提前2:13),女人是為男人而造。再次強調,優先並不意味著低人一等;因為保羅在哥林多前書11:11-12中清楚地表明,在神的創造中,既有夥伴關係,也有領導權。男人和女人在主裡屬靈合一(加3:28),彼此不可或缺。此外,女人起初或許是由男人所生,但如今,是男人由女人所生。男人和女人彼此相屬,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 wor[1]ship 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.                                                                                                             保羅為何在哥林多前書11:10提到天使?他是從創造的事實出發進行論證,而天使正是創造的一部分。天使也知道自己的地位,敬拜神時會用手遮住臉,以示尊重(賽6:2)。此外,天使以某種特殊的方式參與教會的公開敬拜,並從教會學習(弗3:10;彼前1:12)。公開敬拜是一件嚴肅的事,因為天使也在場;我們應當舉止得體,如同身處天上一般。

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,自然賦予女性較長的頭髮,男性較短的頭髮。羅馬人、希臘人和猶太人(拿細耳人除外)大多遵循這項習俗。聖經中並沒有規定頭髮應該要多長。它只是指出,男女的頭髮長度應該有明顯的區別,以免混淆性別。男人看起來像女人,女人看起來像男人,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 headcovering, 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」(直譯)。換句話說,如果當地習俗不要求戴頭巾,那麼她的長髮就可以起到遮蓋的作用。我認為保羅並不是想要所有文化中的所有女性都用披肩遮蓋頭部;但他確實希望她們用長髮作為遮蓋,並以此象徵她們順服上帝的旨意。這是每個女人都能做到的。

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.                                                                                                                           在我於世界各地服事的經驗中,我注意到,領導權的基本原則適用於每一種文化;但體現領導權的方式卻因地而異。重要的是內心順服主,並公開地表明對神旨意的服從。

2.  Selfishness at the “Love Feasts” (11:17–22)                                                                                      2. 愛筵上的自私(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 show[1]ing love for the saints by sharing with one another.     自教會建立之初,信徒們就習慣一起用餐(使徒行傳 2:42, 46)。這是彼此團契、與境況較差的人分享的機會。毫無疑問,他們會在用餐的最後舉行主的晚餐。他們稱這頓飯為“愛筵”,因為其主要目的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 fellow[1]shipping 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」(希臘文「agape」意為「愛」)是哥林多教會敬拜的一部分,但嚴重的弊端卻悄悄滋長。結果,愛筵對教會弊大於利。一方面,教會內部出現了各種小團體,人們只與自己的「圈子」一起用餐,而不是與整個教會大家庭團契。保羅雖然譴責這種自私的做法,但他對結果持正面態度:至少上帝會藉此顯明哪些人是真正的信徒。

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.                    
 另一個問題是自私:富人帶來了大量的食物供自己享用,而貧窮的信徒卻挨餓。愛筵的初衷是分享,但這初衷早已被遺忘。有些信徒甚至喝得酩酊大醉。很可能每週一次的愛筵是某些貧窮信徒唯一能定期吃到的像樣飯菜;而富裕的信徒如此輕蔑地對待他們,不僅讓他們食不果腹,也讓他們顏面盡失。
 
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,晚宴上的分歧不過是教會深層問題的展現。哥林多人自以為是成熟的信徒,實際上卻如同孩童一般。保羅並沒有建議他們放棄筵席,而是要他們恢復筵席的真正意義。 「富足的人若餓了,就讓他們在家吃吧。你們若辱罵那些比你們不幸的信徒,就是藐視教會了!」愛筵本應是造就彼此的機會,他們卻把它變成了令人難堪的場合。

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.                                                       我記得十幾歲時參加主日學野餐的一件事。負責遊戲的人設計了一個接力賽,參賽者們一邊後退一邊互相扔雞蛋。當然,隊伍之間的距離越遠,參賽者丟雞蛋的力氣就越大,結果十分滑稽。

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,我們當中有些人注意到有兩個主日學的孩子饒有興致地看著雞蛋。他們來自一個貧困家庭,可能很少吃雞蛋,因為他們買不起。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,我和弟弟可以帶回家嗎?」這位女士明智地在遊戲結束前叫停了遊戲,頒發了獎品,並將所有的雞蛋都給了這兩個孩子。她知道,讓一些信徒享樂而犧牲他人的利益是不對的。

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 sin[1]ners, rich and poor. How important it is that we prepare our hearts when we come to the Lord’s Table!                               飲酒聚會絕非預備領聖餐的最佳方式。輕蔑他人絕非紀念那位為所有罪人(無論貧富)而死的救主的方式。當我們來到主的餐桌前時,預備好自己的心是多麼重要啊!

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 established 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禮:洗禮和聖餐。 (聖餐也稱為聖餐,如哥林多前書10:16所述,以及聖體聖事,意為「感恩」。)耶穌基督拿起杯和餅——當時普通餐食的組成部分——並將它們轉化為信徒意義非凡的屬靈經歷。然而,這經驗的價值取決於參與者的心靈狀態;而這正是哥林多教會的問題所在。

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).                                                   帶著毫無預備的心來領受聖餐是極其嚴重的。漫不經心地領受聖餐也是極為嚴重的。因為哥林多信徒在遵守主的晚餐時犯了罪,所以上帝管教了他們。 「因此,你們中間有好些軟弱的,患病的,死的也不少。」(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來領受主的晚餐,它就能帶給我們屬靈成長和祝福的機會。那麼,為了讓聖餐帶來祝福而非責備,我們該如何做呢?
 
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,我們應回顧(23-26節上)。擘開的餅提醒我們基督為我們捨的身體;杯提醒我們祂所流的寶血。耶穌希望祂的門徒記念祂的死,這意義非凡。我們大多數人都試著忘記我們所愛之人是如何離世的,但耶穌卻希望我們記得祂是如何死的。為什麼呢?因為我們身為基督徒所擁有的一切都源自於祂的死。

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.                         我們必須記得祂的死,因為這是福音信息的一部分:「基督死了…並且埋葬了」(林前15:3-4)。拯救罪人的不是我們主的生命,也不是祂的教導,而是祂的死。因此,我們也要記得祂為何而死:基督為我們的罪而死;祂是我們的替罪羔羊(賽53:6;彼前2:24),替我們償還了我們無力償還的罪債。

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.                                                                                                                                                         我們也要記得祂是如何死的:祂甘心樂意,溫柔謙卑,以此彰顯祂對我們的愛(羅5:8)。祂將自己的身體交在惡人手中,擔當了世人的罪。

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.                                                 然而,這種「記住」並非僅僅是對歷史事實的回顧,而是參與屬靈的現實。在主的餐桌前,我們不是繞著一座紀念碑走一圈,欣賞它。我們藉著信心的心與一位活生生的救主相交。

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,我們應展望未來(26節下半句)。我們守聖餐直到祂來。耶穌基督的再來是教會和每個基督徒蒙福的盼望。耶穌不但為我們死,而且復活升天;有一天,他必再來接我們到天上。今天,我們還沒有完全達到應有的境界;但當我們見到他時,「我們就會像他」(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,我們應當反省自身(27-28節,31-32節)。保羅並沒有說我們必須配得才能領受聖餐,而只是說我們要以配得的方式領受。在蘇格蘭的一次聖餐禮拜中,牧師注意到會眾中有一位婦人沒有從長老手中接過餅和杯,而是坐在那裡哭泣。牧師離開餐桌,走到她身邊說:「親愛的,拿著吧,這是給罪人的!」的確如此;但蒙神恩典得救的罪人,不可以罪惡的方式領受聖餐。

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.                     若要以配得的方式領受聖餐,我們必須省察自己的心,審判自己的罪,並向主認罪。若帶著未認的罪來到聖餐前,就是犯了基督的身體和寶血,因為正是罪將祂釘在了十字架上。如果我們不審判自己的罪,神必審判我們,管教我們,直到我們認罪悔改。

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.哥林多人忽略了省察自己,卻擅長察看別人。教會聚集時,我們必須謹慎,不要成為“宗教偵探”,只顧觀察別人,卻不承認自己的罪。如果我們以不配的方式吃喝,就是吃喝自己的審判(管教),這絕非兒戲。

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.                                                                       管教是神以愛管教祂兒女的方式,為了鼓勵他們成長(來12:1-11)。這並非法官審判罪犯,而是慈父懲罰祂悖逆(或許也頑固)的兒女。管教彰顯了神對我們的愛,如果我們與神同工,管教就能使我們裡面的生命更加完全。

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,我們應環顧四周(33-34節)。我們環顧四周並非為了批評其他信徒,而是為了辨認主的身體(林前11:29)。這或許有雙重意義:我們應該在餅中辨認出祂的身體,也應當在我們周圍的教會中辨認出祂的身體-因為教會就是基督的身體。 「我們雖多,仍是一個餅,一個身體」(林前10:17)。聖餐應彰顯教會的合一-然而哥林多教會卻缺乏合一。事實上,他們慶祝聖餐禮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).                                                                                                                             聖餐是家庭團契,而主,祂的兒女,渴望彼此相愛,互相支持。一個真正的基督徒,若與信徒彼此疏遠,就無法親近主。我們怎能記念主的死,卻不彼此相愛呢? 「親愛的弟兄姊妹,上帝既然這樣愛我們,我們也當彼此相愛。」(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.                               非真信徒不應領受聖餐。即使是真信徒,若與神和弟兄姊妹關係不和,也不應領受聖餐。因此,許多教會會在舉行聖餐前安排屬靈預備的時間,以免有人因此受到責備。我記得有一位教友曾來找我,傾訴他個人的失敗。這件事不僅讓他靈性受傷,還被他人“傳揚”,眼看就要給他和教會帶來羞辱。

“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.                   「我該如何彌補呢?」他問了,這讓我確信他確實已經認罪悔改。我提醒他下週我們要領聖餐,並建議他向主祈求指引。聖餐當晚,我以一種前所未有的方式開始了禮拜。 「這裡有人想和教會分享嗎?」我問。我那位悔改的朋友站起身來,走到我面前,來到桌旁。他平靜而簡潔地承認自己犯了罪,並請求教會的饒恕。我們感受到一股聖靈所賜的愛湧遍會眾,人們開始公開落淚。在那次聖餐中,我們真正領受了主的身體。

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.                                                                                                                                                 聖餐不應該是一個「屬靈的剖析」和悲傷的時刻,儘管認罪很重要。它應該是感恩和喜樂地盼望見到主的時刻!耶穌即便即將受苦受難,仍獻上感恩。我們也當如此感恩。

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.                                               然而,這種「記念」並非僅僅是對歷史事實的回顧,而是參與屬靈的現實。在主的餐桌前,我們並非繞著一座紀念碑走一圈,欣賞它的榮耀。我們藉著信心的心與永生的救主相交。


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).                                                                                                                                                             其次,我們應展望未來(26節下半句)。我們守這聖餐「直到他來」。耶穌基督的再來是教會和每個基督徒蒙福的盼望。耶穌不但為我們死,而且復活升天;將來有一天,他必再來接我們到天上。今天,我們尚未完全達到應有的境界;但當我們見到他時,「我們必要像他」(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,我們應當反省自身(27-28節,31-32節)。保羅並沒有說我們必須配得領受聖餐,而只是說我們要以配得的方式領受。在蘇格蘭的一次聖餐禮拜中,牧師注意到會眾中有一位婦人沒有從長老手中接過餅和杯,而是坐在那裡哭泣。牧師離開餐桌,走到她身邊說:「親愛的,拿著吧,這是給罪人的!」的確如此;但蒙神恩典得救的罪人不可以罪惡的方式對待聖餐。

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.                       如果我們想要以配得的方式領受聖餐,就必須省察自己的內心,審判自己的罪,並向主認罪。帶著未認的罪來到聖餐前,就是背負基督的身體和寶血,因為正是罪將祂釘在了十字架上。如果我們不審判自己的罪,神必審判我們,管教我們,直到我們認罪悔改,離棄罪惡。

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.                                                                                                                                                  哥林多人疏於省察自己,卻擅長檢視他人。教會聚集時,我們必須謹慎,不要成為“宗教偵探”,只顧觀察他人,卻不承認自己的罪。如果我們不照配得的方式吃喝,就是吃喝自己的審判(管教),這絕非兒戲。

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.                                                                     管教是神愛祂兒女的方式,為了鼓勵他們成長(來12:1-11)。這並非法官定罪罪犯,而是慈父懲罰祂悖逆(或許頑固)的兒女。管教彰顯了神對我們的愛,如果我們與神同工,管教就能使我們裡面的生命更加完全。

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,我們應環顧四周(33-34節)。我們不應環顧四周,妄加批評其他信徒,而應辨認主的身體(林前11:29)。這或許有雙重意義:我們應該在餅中辨認出祂的身體,也應當在周圍的教會中辨認出祂的身體-因為教會就是基督的身體。 「我們雖多,仍是一個餅,一個身體」(林前10:17)。聖餐應彰顯教會的合一-然而哥林多教會卻缺乏合一。事實上,他們舉行聖餐反而正好揭露了他們的分裂。

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).                                                                                                                              聖餐是家庭團契,而主,祂的兒女,渴望彼此相愛,互相支持。一個真正的基督徒,若與信徒彼此疏遠,就無法親近主。我們怎能記念主的死,卻不彼此相愛呢? 「親愛的弟兄姊妹,上帝既然這樣愛我們,我們也當彼此相愛。」(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.                             非真信徒不應領受聖餐。即使是真信徒,若與神和弟兄姊妹關係不和,也不應領受聖餐。因此,許多教會會在舉行聖餐前安排屬靈預備的時間,以免有人因此受到責備。我記得有一位教友曾來找我,傾訴他個人的失敗。這件事不僅讓他靈性受傷,還被他人“傳揚”,眼看就要給他和教會帶來羞辱。

“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.                      他問 : 「我該如何彌補呢?」,這讓我確信他確實已經認罪悔改。我提醒他下週我們要領聖餐,並建議他向主祈求指引。聖餐當晚,我以一種前所未有的方式開始了禮拜。 「這裡有人想和教會分享嗎?」我問。我那位悔改的朋友站起身來,走到我面前,來到桌旁。他平靜而簡潔地承認自己犯了罪,並請求教會的饒恕。我們感受到一股聖靈所賜的愛湧遍會眾,人們開始公開落淚。在那次聖餐中,我們真正領受了主的身體。

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.                                                                                                                                               聖餐不應該是一個「屬靈的剖析」和悲傷的時刻,儘管認罪很重要。它應該是感恩和喜樂地盼望見到主的時刻!耶穌即便即將受苦受難,仍獻上感恩。我們也當如此感恩。