We shall
continue the study of First Corinthians of the New Testament.
Theme: Watch your freedom
Presumably, some of the Corinthians still participated (out of habit or for business reasons) in meals inside the pagan temples. Paul, likely in response to their letter, deals with this issue in a more total fashion.
Vv. 14-22—Eating of an idol-worship meal
(1) Paul’s admonition is not just “thou shalt not…” but "flee" (from idolatry). Why is that?
(2) In support of his admonition, Paul compares the participation (the original Greek word is koinoia, i.e. fellowship) in the idol-worship meal to that of the Lord’s Supper and the Jewish temple-worship meal of Deuteronomy 14:22-27.
a. What is the meaning, according to Paul, of participating in the cup and the bread at the Lord’s Supper?
b. What is the effect of such participation, according to v. 17?
c. What is the effect of those who eat of the sacrifice together in Deuteronomy 14?
d. Although idols are nothing, the worship of idols is in fact the worship of demons. Then in what way is the eating of the sacrifice to idols similar to that of the Lord’s Supper and the Deuteronomy meal of sacrifice?
e. What if we participate in both the Lord’s Supper and that of the meal of idol worship?
Vv. 23-33—Eating of meat sacrificed to idols (bought from the market, but not participating in the feast or meal itself)
(3) Paul states the over-riding principle in vv. 23-24 and then repeats it again as he ends this section in v. 33. What is this principle?
(4) Why is the eating of meat sacrificed to idol (bought from the market) permissible, versus eating at the feast or meal itself within the setting of idol-worship?
(5) Why would anyone raise any question or objection since it was not eaten at the idol temple?
(6) Paul raised a very good question in vv. 29-30 in that “why should my freedom be judged by another’s conscience…why am I denounced because of something I thank God for?”.
a. Paul then answers his own rhetorical question in v. 31. What is his answer?
b. By refraining from eating such meat, does it really mean our freedom is being judged? Or, is this an expression of what true freedom is?
(7) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀新約哥林多前書。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
不可妄用自由
似乎部份的哥林多信徒仍因事業或習俗之故，在廟宇中飲宴。保羅就此詳盡給他們作回答。
第14-22 節: 吃敬拜偶像的筵席
(1) 為何保羅吩咐他們「逃避」而非「不要吃」？
(2) 保羅在此把與偶像「相交」與吃聖餐和以色列人按舊約獻祭（見申14:22-27）所吃的筵席相比：
a. 按保羅所言，領受主的杯和餅的意義是什麼？
b. 按第16節所言，「同領」的意義又是什麼？
c. 以色列人吃獻祭的筵席的意義又是什麼？
d. 原來祭偶像就是祭鬼。那樣吃祭偶像的筵席與吃聖餐和以色列人獻祭的筵席有何相似之處？
e. 故此，又吃祭偶像之筵席，又吃聖餐有何不對？
第23-33 節: 吃(市上購的)拜過偶像之肉（不是吃祭偶像之筵席）
(3) 保羅在第23-24節及第33節道出處理這問題之主要原則。這原則是什麼？
(4) 為何不可吃祭偶像之筵席，卻可吃祭過偶像的肉？
(5) 在第28節那人說的話用意何在？
(6) 保羅在第29-30節發出了合理的問題：
a. 但他立刻（在第31 節）給自己作回答。他的答案是什麼？
b. 不吃這些食物是否自由就被論斷？或是這才是真自由？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” (1 Co. 10:16)
It is quite alarming to read that some of the Corinthian believers continued to attend the feast at the temples of the idols. But given the nature of the city of Corinth, perhaps many business dealings were transacted at the feast table of these temples, and some Christian believers felt a disadvantage if they did not participate in these feasts. However, apart from the fact that they made themselves available to the temptation of prostitutes (already addressed by Paul at the end of chapter six), they were guilty of idolatry as well (10:14).
In pressing his point about the seriousness of the sin of idolatry, the Apostle Paul equates their eating at the temples of the idols with the drinking of the cup and the eating of the bread at the Lord’s Supper. This raises the question about what in fact is going on as we drink the cup and eat the bread at the Lord’s Supper—what is, in particular, the meaning of “participation”?
First, we have to understand that the Apostle Paul uses the word “participation” (which is normally translated as “fellowship”) as it carries at its core, “sharing”. But the Apostle Paul does not say that the drinking of the cup and the eating of the bread is the consumption of the blood and body of Christ. If it were the case, he would have used the term for consumption or eating or drinking.
Then, what does he mean by “participation” then? The Apostle Paul goes on to explain in v.18, “Consider the people of Israel: Do not those who eat the sacrifices participate at the altar?”.
Paul is referring to the temple feast in Deuteronomy 14:23:
“Eat the tithe of your grain, new wine and oil, and the firstborn of your herds and blocks in the presence of the Lord your God at the place he will choose as a dwelling of His Name, so that you may learn to revere the Lord your God.”
We know that these tithes were presented at the altar, after which they would sit down and eat of them. The burnt-offering, in particular, would involve the shedding of the blood of the animals and the burning of the appropriate parts. Their eating of the feast, therefore, signifies their participation in the atonement effected by the sacrifice. There was no notion or spiritual implication that points to their drinking and eating as a re-enactment or transubstantiation of the blood so shed or the body so burnt! However, their communal meal after the offering did “affirm” the imputation of the merits of those sacrifices made on their behalf.
This is the meaning of participation that Paul uses also for our remembrance at the Lord’s Table. Our drinking of the cup seeks to affirm to us the imputation of the cleansing of the blood sacrificed by our Lord on the cross, and the eating of the bread also affirms the merit of the substitutional death of our Lord on behalf of our sin on the cross. Therefore, as much as it is not a re-enactment or transubstantiation, it affirms our sharing and unity with Christ in His sacrifice on the cross. As such, we do need to take the observance of the Lord’s Table seriously and come with “examined hearts”, recognizing this is an act of participation.
「 我們所祝福的杯，豈不是同領基督的血麼？我們所擘開的餅，豈不是同領基督的身體麼？」 (林前10:16)
讀到保羅在哥林多前書第十章對哥林多信徒仍到廟宇中吃喝時，實在叫人震驚。但是想到他們身處的哥林多城市，就明白到他們會以為不與世俗人在廟宇中交際，就做不成生意。其實他們這樣作，一方面把自己置身於廟宇娼妓的試探中(這是保羅早在第六章警告他們的) ；另一方面，更是犯了拜偶像的罪(10:14) 。
保羅在此指出，他們吃喝祭偶像的筵席，其意義與在聖餐中吃餅、飲杯的意義相同。這就叫我們明白，按保羅所言，在主餐中吃餅、飲杯的意義是什麼，「同領」或「有分」的意思又是什麼。
首先，我們要曉得，在原文「同領」和「有分」都是同一個字kononia的，是「團契」，「生命的分享」之意。保羅在此沒有說我們吃主的筵席是吃主的身、喝主的血，如果是這意思，他會直接用吃、喝兩字，而不用「同領」這字了。
既是這樣，「同領」或「有分」是什麼意思呢？保羅在第18節解釋說：「你們看屬肉體的以色列人，那吃祭物的，豈不是在祭壇上有分麼？」保羅在此是指申命記14:23所提到的筵席：
「又要把你的五穀、新酒、和油的十分之一，並牛群羊群中頭生的，吃在耶和華─你神面前，就是他所選擇要立為他名的居所。這樣，你可以學習時常敬畏耶和華─你的神。」
我們知道這些祭物是先獻在壇上，然後才一同坐下吃用的。在獻祭牲在壇上時，祭牲必先流血，及按定例身體部份被焚燒。故此，他們的吃用是表明他們是「同領」這祭牲贖罪的果效。在舊約的教導中，絕對沒有以他們的吃用，作為這獻祭的重演，乃是單單藉這筵席來表明他們在這獻祭的過程和果效上「有分」。
這是保羅應用在我們吃主餐中「有分」的意思。我們飲杯時，是表明我們已在主所流的寶血上「有分」，記念我們的罪已得赦免；我們吃餅時，是表明我們已在主釘身，為我們的罪死在十架上「有分」，記念我們已領受了祂代死的功勞。雖然，這並非主釘十架的重演，也非主血、主身的「變形」，卻是我們記念主極大的犧牲和完成了救恩的時候。故此我們需要好好預備自己，先作省察，才吃主的餅、飲主的杯的。
Theme: Traditions honored
Although we are not too sure if this section is also Paul’s response to a specific question raised in the Corinthian’s letter, it is certainly a response to disturbances caused in their gathering, beginning with the way women pray or prophesy, followed by inappropriate behavior at the Lord’s Supper (latter part of this chapter), and the undisciplined use of tongues speaking (in chapter 14).
Vv. 1-2—Traditions
(1) Paul seldom praises this church, but he does so here, commending them to hold on to the “traditions” (the original word in Greek) that he has passed on to them, one of which he now defends. Therefore, traditions have its place, but when should it be followed, and when should it not be? (Remember that Jesus attacked many of the traditions of the Pharisees.)
(It is also important to bear in mind the ad-hoc situation in Corinth: In chapter 7, Paul had just addressed the refusal of the believing wives to continue to submit to their husbands with their bodies and some wives tried to leave them. From the context of this section, it appears that, hearing of Paul’s preaching of equality of men and women in Christ, some wives have made use of this new found equality to abolish even the distinction between men and women in appearance, which as far as we know, was not even seen as acceptable by the culture of the time.)
Vv. 3-6—Praying and prophesying (in public worship)
(2) As one leads in praying or prophesying (i.e. preaching) in public, one should be doing it as led by the Holy Spirit. One prays and preaches, therefore, with the assumed authority of God.
a. If men only cover their heads in shame or hoping not to be recognized (see Fee, 507), while women normally cover their hair in public (as a sign of modesty), what then would it signify if a man preached with head covered, while a woman preached with head uncovered? How would be it perceived especially by the non-believing world?
b. Paul’s argument in v. 3 is based on a relational analogy between MAN/CHRIST, WOMAN/MAN, CHRIST/GOD: Metaphorically, head could mean one of the following:
- Authority over
- Source of life
What is the meaning of “head” in this relational analogy that can be applied to all three relationships?
Vv. 7-12—Argument based on creation
(3) In v.7, Paul uses the word, “ought not”. What does it indicate—an obligation or truth that cannot be disobeyed?
(4) In what way is man the glory of God? In what way is woman the glory of man, especially based on vv. 8-9? What has all this to do with covering or not covering heads? (Remember, God could have created Adam and Eve at the same time, but He did not obviously for a reason.)
(5) Paul “however’ states the reality “in the Lord” in vv. 11-12. Why does Paul feel obliged to say so and why does he say, “however”?
Vv. 13-16—Argument based on nature
(6) But, Paul is appealing in vv. 13-15 to “the very nature of things” as he sees it. What might be the difference between “biblical principle” and the “nature of things” as we see it?
(7) The fact was there were women in the church that broke with what was acceptable in the society and in the church, especially while praying or preaching in the church. That would naturally cause no small controversy.
a. How should we approach customs that might hurt the image of the church?
b. How should we approach traditions that might cause divisions in the church?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
傳統有益
保羅在此開始針對引起聚會紛亂的幾個現象，包括婦女如何在會中禱告、講道，守聖餐的態度和隨意說方言：
第1-2節：傳統
(1) 保羅在第1節稱讚他們堅守的，是他所傳的教會傳統（按原文）。在什麼情況下，傳統是有其價值的？在什麼情況下不是如此？
第3-6節：崇拜中禱告和講道
哥林多教會當時的情況是我們要注意的：在第七章，保羅提到他們有人（似多是姊妹）不願與配偶同房，甚至想離婚。按保羅一貫男女平等的教導，似乎有婦女甚至在爭取平等之餘，廢掉男人和女人外表的分別，這是當時世俗文化也不能接納的。
(2) 在崇拜中禱告或講道是聖靈感動所致，故此是帶著從神而來的權柄：
a. 當時，若有男人蒙頭、其實出於感到羞恥或不想被人認出才蒙頭（參Gordon Fee 哥林多前書釋經 507頁），這樣弟兄若蒙著頭講道意味著什麼？未信的人會怎樣看教會？
b. 保羅在第3節論到三層的關係：男人/基督，女人/男人，和基督/神。「頭」可指(i) 權柄或(ii) 生命之源。「頭」那一個的意思是可以應用在這三層關係之中？
第7-12節：按創造作為理由
(3) 男人是神的榮耀。何解？女人是男人的榮耀，又何解？這與蒙頭與否有何關係？（請留意，神是可以直接造女人的，但祂卻藉男人去造女人。）
(4) 雖然如此，在第11-12節，保羅卻用「然而」來補充他的論點。這「然而」是什麼意思？
第13-16節：按自然（本性）作為理由
(5) 按自然本性作論據與按聖經原則作論據有何分別？
(6) 明顯地這些婦女的所為引起了教會的紛爭：我們應用什麼原則去處理類似能影響教會形像的傳統爭議？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“In the Lord, however, woman is not independent of man, nor is man independent of woman. For a woman came from man, so also man is born of woman. But everything comes from God” (1 Co. 11:11-12)
I find Paul’s arguments against women praying and prophesying (i.e. teaching) in public most intriguing.
He starts out with a biblical basis that is hard to dispute and that is, “the head of every man is Christ, and the head of the woman is man, and the head of Christ is God” (11:3).
He obviously senses while no one can dispute the head of man is Christ and the head of Christ is God, not everyone automatically submits to his teaching that the head of the woman is man, even in his time. So, he appeals to the order of creation in that “For man did not come from woman, but woman from man; neither was man created for woman, but woman for man” (11:8-9). Based on the account in Genesis 2, it was clear that the woman was created out of the man, and that she was created as a help-mate for him. And thus, Paul draws the conclusion that “for this reason…a woman ought to have authority over her own head.” The implication, therefore, is that a woman, when she preaches and prays publicly, should show her submission and dependency. But the question is who really is the authority that she should submit to and depend upon. The answer, based on Paul’s argument so far, is clear—it is the man.
But just as we thought the answer was clear, Paul says, “Nevertheless, in the Lord…” What Paul is saying, “nevertheless”, i.e. in spite of these forgoing biblical, historical facts, everything changes in the Lord, “Woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God” (11:12). In other words, whatever previous biblical, historical facts are, they are now overruled by the fact that we are now all equal in Christ!
But that does not alter Paul’s exhortation that women should pray and prophesy with their heads covered; only that he now resorts to the logic based on the “nature of things” in 11:13-15.
As we know, the nature of things in Paul’s setting was quite different from, say, the Chinese traditional setting, where for thousands of years, Chinese men and women both wore long hair and the men often covered their heads in public. I believe what Paul is saying to the Corinthian women is that if the covering of hair in public in your society is a sign of modesty and the uncovering and shaving of your hair is seen as a disgrace, do not create any unnecessary hurdles by praying and prophesying with your heads uncovered, thus causing a scandal to the gospel which we seek to share with the world.
This attitude, after all, is in tune with the principle Paul repeatedly urges them to follow in the previous chapter, and that is “Everything is permissible, but not everything is beneficial. Everything is permissible, but not everything is constructive” (1 Co. 10:23).
「然而照主的安排，女也不是無男，男也不是無女。因為女人原是由男人而出，男人也是由女人而出；但萬有都是出乎神。」 （林前11:11-12）
我發覺保羅在吩咐婦女在公開的禱告或講道時要蒙頭的講論甚為有趣。
他是先用聖經一般的真理來作這吩咐的基礎：「我願意你們知道，基督是各人(直譯是各男人) 的頭，男人是女人的頭、神是基督的頭。」(11:3)
這樣說應是駁不倒的真理。保羅似乎明白到，說「基督是男人 的頭、神是基督的頭」相信沒有人會反對，但說男人是女人的頭，就是在當時的社會，也不一定人人會接受的。故此，他就補充以創造的次序來支持他的論點：「起初，男人不是由女人而出，女人乃是由男人而出。並且男人不是為女人造的；女人乃是為男人造的。」(11:8-9)
按創世記第二章的記載，這是真確的：女人確是從男人的肋骨而造、也是要成為他的「幫助的配偶」(創2:18) 。因此，保羅就此作出了結論：「因此……(女人) 應在頭上有服權柄的記號」(11:10) 。意思是說，婦女在公開禱告和講道時當以蒙頭，作服權柄的記號。問題是，向誰作服權柄的記號呢？答案似乎明顯是指她們的頭，即男人。
但是，保羅立刻的加上「然而」這話：「照主的安排(直譯是在主裡) ，女也不是無男的，男也不是無女。因為女人原是由男出，男人也是由女出，但萬有都是出乎神」(11:11-12) 。 換句話說，保羅先前的男女有別的論據不是不正確，但都「在主裡」成為平等的。
但這並不是說，婦女在公開禱告或講道時不用蒙頭了，因為保羅說按「本性」(NIV譯作nature of things--即自然的本性)，該是如此的。按我們的領會，保羅昔日所了解的「本性」似乎與我們中國人古時所領會的本性有別，因為就是在清朝的時代，中國男士也以長髮為主的。
我相信，至終保羅認為「規矩」是重要的(11:16) 。如果世俗人都以婦女蒙頭為端莊的儀表，以她們不蒙頭為羞恥的事；那樣，基督徒婦女在公開禱告或講道不蒙頭，豈不引起教外人的非議？豈不成為他們信主的絆腳石？
其實，這正與保羅一般的教導是吻合的；就如在前一章所說：「凡事都可行，但不都有益處；凡是都可行，但不都造就人。」(10:23)
Theme: The Lord’s Supper—Why Another Ritual?
It appears that having the Lord’s Supper is a central part of the meeting together of the first church and it takes place as part of a communal love-meal:
Paul is rebuking the church in Corinth about their divisions. How have their divisions played out in their observance of the Lord’s Supper. What kind of division is being reflected in their observance of the Lord’s Supper?
(1) Why does Paul remind them that Jesus set up this Supper “on the night He was betrayed”?
(2) How could Jesus give thanks for the body which was to be broken and the blood He was to shed?
(3) Both the bread and the cup are meant to be used “in remembrance” of Him:
a. What then should we remember as we eat of the bread?
b. What then should we remember as we drink of the cup?
c. Should we remember Christ’s merit or Christ Himself, or both? Is there any difference between the two?
d. Why would Jesus institute this remembrance during the setting of a communal meal? If we observe the Lord’s Supper only by ourselves, what significance would we miss?
e. Why is the Lord’s Supper also a “proclamation”? What does it mean?
(4) According to vv. 28-32, why should we have to “examine” ourselves before we take part in the Lord’s Supper? How should we examine ourselves?
(5) What should you do when you prepare yourself to partake of the Lord’s Supper the next time?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
教會的禮儀：聖餐
聖餐無疑是初期教會一起生活的重要一部份，而且是他們「愛筵」的一部份：
(1) 保羅正在責備哥林多信徒的結黨分爭。這現像在守聖餐上怎樣顯露出來？
(2) 為何保羅特別指出，聖餐是在主「被賣的那一夜」所設立的？
(3) 為何主耶穌竟為祂將要捨的身體和流的血「祝謝」呢？
(4) 餅和杯都是用以作「記念」的：
a. 我們吃餅所記念的是什麼？
b. 我們飲杯所記念的又是什麼？
c. 我們是記念主所作的和完成的，還是記念祂呢？分別何在？
d. 主明顯的是在與門徒一起用飯時設立聖餐的。既是這樣，一個人獨自吃聖餐與主的原意有何差距？
e. 為何聖餐亦是一個「表明」(原文是「宣告」，是使徒行傳常用作宣講福音之詞句) ？
(5) 我們當在守聖餐前「省察」什麼？怎樣「省察」？
(6) 下一次，你會怎樣預備自己去守聖餐？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.” (1 Co. 11:29)
For the longest time, I was reading and interpreting 1 Corinthians 11:27-33 with my focus on the judgment that Paul alludes to which befell the Corinthian believers and resulted in some of them being weak and sick, and in others even dying (11:30). Such kind of judgment should certainly catch our attention. I automatically assumed that it was a result of them not discerning what they eat and drink during the Lord’s Supper. But as I was able to spend time following the arguments of Paul within the context of the passage, I have come to see that I have missed the central message of Paul’s rebuke and exhortation.
The entire passage from 11:17-34 centers on the divisions of the Corinthian church and Paul is using their divisive attitude that played out in the eating of the Lord’s Supper as perhaps the most serious. As a result, Paul takes the trouble to remind them what the meanings of the observance of the Lord’s Supper are: They are both to remember the work of salvation accomplished by the sacrifice of our Lord Jesus through the shedding of His blood and the breaking of His body unto death on the cross, and to remember Christ Himself. In addition to that, this remembrance is also a proclamation—a term often used in Acts to denote the proclamation of the gospel.
But the sin that Paul rebukes remains that of their divisions, and Paul points out the results of their divisions:
- The eating of the bread and the drinking of the cup of the Lord in an unworthy manner (v. 27)
- Not discerning the body of Christ (v. 29)
The “body” in v.29 should refer to the church as the body of Christ, not the bread, otherwise Paul would have also mentioned the blood of Christ. As Gordon Fee points out, the more reliable manuscripts only mention the body, without “of Christ”.
Therefore, as much as we need to take the Lord’s Supper seriously, the admonition here appears to focus on eating it with a distinct realization that we are eating it as one body in Christ. If we adopt primarily an individual sense of gratitude in observing the Lord’s Supper, we miss the essence of the Lord’s Supper and of the completed work of salvation of our Lord who shed His blood and gave His life that we may become one body in Him.
This is the discernment that Paul calls us to make in both v. 29 and v. 31. Therefore, he concludes with these words to the Corinthian believers, “(W)hen you gather to eat, you should all eat together” (11:33), which also serve as a transition to his famous teaching on the Body of Christ in the next chapter.
「 因為人吃喝，若不分辨是主的身體，就是吃喝自己的罪了。」 (林前11:29)
讀到哥林多前書11:27-33這一段時，我都因「若不分辨是主的身體、就是吃喝自己的罪」這句話而感到有點驚懼；保羅更說因這罪，哥林多教會中人身體輭弱、患病、死的也不少(11:29, 30) 。我一直在思想「分辨是主的身體」是什麼意思。
當我有機會按上文下理來思想的時候，就發覺自己一直忽略了保羅寫這一章的中心思想和主要的教訓是什麼。
特別是11:17-34這一段，保羅是針對他們的「分門別類」，不合一的現像而寫的；更是以他們在吃主餐的愛筵上所顯出的這罪為可惡。故此保羅首先提醒他們吃主餐的意義：就是記念主在十字架上，藉捨身流血所完成的救恩，也是記念主自己的時刻；同時是傳主犧牲的福音之時刻(『表明』這字是使徒行傳常用作傳福音的用詞) 。
保羅主要指出他們的罪仍是他們的「分門別類」，他們這分裂、不合一的罪：
1. 「不按理吃主的餅，喝主的杯」(11:27) ，和
2. 「不分辨是主的身體」 (11:29)
在和合本這「是主的」三個字是用虛線註明，表示原文是沒有的。Gordon Fee亦同意，按可靠的抄本是「不分辨是身體」，不是指主的身體，乃是指教會而說的。
故此，吃主餐固然是莊嚴、神聖的時刻，但保羅主要的重點是，我們要分辨我們是作為基督的身體，一起去吃主的餅，喝主的杯，這才是按理、合理的。若然我們是以個人的心態去領主餐，就不明白主藉十字架的犧牲所完成的救恩的真諦，就是叫凡信祂、得永生的，都成了一個身體。
這正是保羅在第29和31節要我們分辨的。故此，在結束這段吩咐時，他說：「所以我弟兄們，你們聚會吃的時候，要彼此等待。」這個「彼此」，就是下兩章有關基督的身體和愛之篇的重點。
Theme: The Body of Christ
(1) What spiritual reality is being explained by Paul in vv. 1-3?
(2) In beginning his famous teaching on the Body of Christ, Paul opens with pointing out that each of us (within this Body of Christ) has these three things: Gifts, services (opportunities to serve in various capacities), and function (working as brought about by the Spirit).
a. Does it mean that if we have gifts, we will immediately have opportunities to serve using them? Why or why not?
b. Does it mean that if we are given the opportunities to serve, we will be able to yield our function? Why or why not?
(3) Who gives us gifts? Who gives us the opportunity to serve? Who works through us to make us yield our proper function? And what is the ultimate purpose of all these?
(4) So, what should our attitude be toward our gifts?
a. Do we all have some kinds of gifts?
b. How can we find out?
c. What attitude should we have in using our gifts?
(5) So, what should our attitude be toward our “service” or opportunities to serve?
a. What if we have gifts and the church does not give us the opportunities to serve?
b. What should our attitude be when the opportunity arises?
c. What should we do, if the opportunity does not appear to fit our desired gift(s)? What is the ultimate question should we ask? (see v. 7)
(6) From the list of gifts that Paul has given in vv.8-10, ask yourself honestly, which one do you desire most and why?
(7) According to v.11, do you think we can “ask” God to give us certain gifts that we prefer?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
基督的身體
這幾天的靈修將會環繞著保羅所教導的教會為基督身體的要義：
(1) 保羅在第1-3節道出什麼重要的屬靈真理？
(2) 在開始教導我們同屬基督的身體時，保羅首先指出這身體之能發揮其效用，是與我們各人的三樣東西有關的，就是：恩賜、職事(崗位) 、和功用(供獻) 。
a. 神既給我們恩賜，是否也立刻給予我們使用恩賜的職事(事奉的機會) 呢？為什麼？
b. 如果我們有事奉的機會，是否就一定發出功用呢？為什麼？
(3) 是誰給予我們恩賜、職事和叫我們發揮功用呢？這三樣東西的給予，最終目的是什麼？
(4) 既是這樣，我們對恩賜應有什麼的態度？
a. 我們是否都一定有恩賜？
b. 我們怎樣知道自己的恩賜？
c. 我們在使用恩賜時應持什麼態度？
(5) 我們又應對「職事」(即有事奉崗位的機會) 有什麼態度？
a. 如果教會尚未給予我們事奉的機會又如何？
b. 當事奉的機會來到又如何？
c. 如果事奉的機會或崗位似乎與自己的恩賜有出入又如何是好？
d. 在這些決定上，第7節指出什麼是最重要的問題？
(6) 細讀第8-10節的恩賜。請誠實自問那恩賜是你希望有的？為什麼？
(7) 按第11節所言，恩賜是否可以「求」的？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中?
“All these are the work of one and the same Spirit, and He gives them to each one, just as He determines.” (1 Co. 12:11)
From time to time, I have come across believers who sit on the sideline without getting involved in serving the Lord. These are what we like to call Sunday Christians.
Some, I know, have been deeply hurt, possibly in another church. They have sworn never to get involved in church politics which, in their own interpretation, means never getting close to any other brothers or sisters in Christ, let alone serving in any capacity in the church. It is not that they do not realize or recognize their gifts, but rather they have simply given up using them. Even though they know very well that their gifts have been given by the Holy Spirit, they, however, are determined to bury them in the ground. I wonder if they understand that although their past hurt is real, nonetheless, to bury God-given gifts will still result in the verdict of Luke 19:22.
Others are waiting for the right ministry to get involved in. It is not that they are not given gifts, but they prefer a certain ministry over others:
- A seminary graduate sees himself only suitable for church-planting as a pioneer; as a result he will not consider any offers for pastoring an existing church. As far as I know, after many years, he is still looking for a church-planting opportunity which to date has never come.
- There are those who see themselves as having the gifts of teaching and leading Bible Study, but the church has never offered them any such opportunity. They feel discouraged and put the blame entirely on the church, while sitting on the sidelines doing nothing else for the church.
- There are also those who are not gifted in a certain language but insist that they have a heart to reach out to that particular people group. And so they force their way into the ministry of this people group. After many years, it is obvious that they do not have the gift of mastering the language of that group, and they feel hurt, depressed and rejected.
The truth of the matter is that they have never understood I Corinthians 12:4-6 where Paul says, “There are different kinds of gifts…service… (and) working.” That is to say, even if you think you have been given a certain gift, it does not automatically mean that the service, i.e. the opportunity of using the gift will be opened to you; and even if you are given the opportunity to use your gift to serve in a God-given opportunity, it does not necessarily mean that it will work out for you, or that you will reach the result that you hope to achieve. Whether it is the gift, the opportunity or the result, it is completely determined by the Holy Spirit.
Chances are you have misunderstood your gifts, even though the aptitude test that you have taken has told you otherwise. Even if you recognize your gifts correctly, God cares more about your heart than your gift, and the waiting is to train you humility and obedience.
Chances are there are more urgent roles that God wants you to fill, and although you might not be the most gifted, you are needed to fill the void and, if you are willing, God will allow you to grow in the kind of gift that is needed for the ministry. This, I have seen happen time and again, even in my own life.
So, with the exhortations given by Paul in this passage, we should come to understand these things:
- We all have gifts and such gifts are dictated by the Holy Spirit.
- We should wait patiently for the Holy Spirit to open up doors for the use of our gifts, and if the Holy Spirit opens a door for us to serve, we’d better obey—irrespective of our gifts.
Finally, as we serve, it is only through the power of the Holy Spirit that we can truly be used for the common good of the body.
「這一切都是這位聖靈所運行、隨己意分給各人的。」 (林前12:11)
在教會常見有所謂的「主日教友」，就是在主日崇拜以外，不參與其他肢體生活和事奉的人。
我知道有些不是不願意有所參與，而是曾經在(其他) 教會，因事奉之故受到傷害的，故此他們立志不再參與教會中任何的事奉，甚至不願近距離的與弟兄姊妹相交。他們不是不知道自己是有恩賜的，也知道這些恩賜是聖靈所給予的，但是他們仍刻意的把這些恩賜埋在地下。當然，他們受的創傷是厲害的，但這樣把聖靈所賜的恩賜埋在土裡，恐怕至終換來的是主耶穌在路加福音19:22的責備！
我又知道有些總是在等待他們認為合適的崗位才參與事奉：
- 就像我認識的一位神學畢業的弟兄，他認為自己只適合作開荒的工作，多年不願意考慮牧養的崗位；結果是等了很多年，到今日仍在等。
- 我又遇見不少以為自己在教導和領查經有恩賜，但教會卻從來沒有給他們機會。結果，他們感到氣餒，心生埋怨，而不願考慮其他事奉的崗位。
- 又有些認定自己對某地社群有負擔，雖然有言語的隔膜，卻定意堅持參與。經過一段不短的時間，明顯是沒有語言的恩賜，換來的是灰心、失意和創傷。
其實這些弟兄姊妹不明白，或是不願意聽從保羅在哥林多前書第12章這段的教導，特別是12:4-6指出在神的家事奉時，有恩賜、職事(即事奉崗位) 和功用(即事奉果效) 之別。
對，神給予我們各人不同的恩賜，但是有了恩賜，並不是說神立時就要給我們事奉的崗位。就是神給我們預備了事奉的崗位，也不是說神就會叫你的事奉產生理想(你想？)的果效。因為不論恩賜、職事和功用，全是聖靈「隨己意」所給予的！
其實，不少信徒對自己的恩賜有所誤解(雖然有恩賜測驗為證) 。其實可能是自己熱衷於某些叫自己能感自豪的恩賜。就是我們對所得的恩賜有正確的分辨，但神更看重的是我們的生命。遲遲沒有事奉的機會，甚可能是神在操練我們的謙卑和順服。
往往，作工、合用的人少，因而神放我們在一些我們看來不合適的崗位。如果是這樣，神定會給予我們所需要的恩賜，只要我們有順服的心。這是我常常在別人和我自己生命中所看見的。
所以，藉著保羅在這段的教導，我們曉得：
- 我們各人總有恩賜，而所有的恩賜是聖靈隨祂自己的意思給予各人的；
- 我們需要忍耐的等候聖靈為我們打開事奉的門；
- 當聖靈為我們開的門，即使是與我們最適合的恩賜有別，我們仍須踏出順服的腳步；
- 在事奉的時候，仍要單靠聖靈，非恩賜，好叫「人得益處」(for the common good) (11:7)
Theme: Can we grow on our own?
(1) The Biblical writers often use the literary tool called “inclusio”, to begin and end a certain idea with the same or similar phrase or statement. Can you find such a usage in v. 12, v. 14, v. 20 and v. 27? With the “inclusio” in mind, the subdivisions are quite clear:
(2) Vv. 12-14—In likening the church as a body of Christ,
a. What does Paul say about how we are born again?
b. What does Paul say about how this new life is to function?
c. What title can you give to this subdivision?
(3) Vv. 15-20—As Paul talks about the inseparability of each part of the body, he uses the analogy of foot against hand, ear against eye. Let’s apply this to the body of Christ:
a. Why would a member, upon comparing with another member, say or feel that he or she does not belong or does not want to belong to the same body (or church)?
b. What kind of mistake is being made by such a member of the body?
c. What title can you give to this division?
(Note: The answer to (a) can be out of inferiority or dislike; and the answer to (b) can be that we fail to look from the perspective of the body as a whole—we never realize that apart from being part of the body, we are nothing!)
d. What is meant by “just as He (God) wanted” (v.18)? What does this entail?
(4) Vv. 19-27—As Paul reinforces his emphasis on the corporate entity of believers, he continues with his analogy of the eye against hand, head against feet:
a. Why, in this case, would a member, upon comparing with another member, feel that the other member is not needed?
b. Paul seems to agree that certain members of the body might truly be “weaker”, or “less honorable”. Then, why waste time and effort to treat it with “special modesty” from your perspective? What is the answer given by Paul in v. 25?
c. How can we put it into practice?
(5) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
我們可以獨自成長嗎？
(1) 聖經的作者常用一個稱為「inclusio」的文章結構，即是把主要表達的中心信息，在開始和結束時，用同一或類似的字句的重複，刻畫出來。請試細察第12, 14及27，看看找到這重複的字句沒有？這重複的字句是要刻畫出什麼真理？
(2) 第一小段: 第12-14節
a. 我們是怎樣重生和成長的？
b. 這新生命是要怎樣才能發揮功用？
c. 你會給這小段一個什麼標題？
(3) 第二小段: 第14-18節：保羅在此強調身體是不能分割的：
a. 為何我們在教會中會如保羅所喻，在看到別的肢體時，生發不屬乎(或不想屬乎) 身體的意念呢？
b. 這樣的想法錯在什麼地方？
c. 你會給這小段一個什麼標題？
d. 第18節「神隨自己的意思/just as God wanted」包含什麼意思？
(4) 第三小段: 第19-27節
a. 為何我們在教會中會如保羅所喻，在看到別的肢體時，會覺得或認為他們不屬乎身體(或身體根本不需要他們)的意念？
b. 這樣的想法錯在什麼地方？
c. 保羅似乎也同意有些肢體是「輭弱的」或「不體面的」。這樣，為何我們要費時失事去叫他們「俊美」？保羅在第25節怎樣回答這問題？我們可以怎樣實行出來？
(5) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中?
“If one part suffers, every part suffers with it; if one part is honored every part rejoices with it.” (1 Co. 12:26)
I believe most Christians, if not all, acknowledge the reality of us being one body in Christ, because as people born of the same Spirit and saved by the same blood of Christ, we do have blood-relations. As such, we cherish our blood relations with our brothers and sisters in Christ in a way that the world sometimes does not understand; and the world, unfortunately, includes those of our own families who have yet to know Christ. While our tie to our biological family is tight naturally, our tie with our brothers and sisters in Christ are eternal. How then shall we live out this reality of being one body in Christ?
I am glad to see a revival in the church of their concern for persecuted Christians around the world. News of the persecution of Christians make headlines at times in the media; there are more responses to the sending of under-cover missionaries to what is now called Creative Access countries with prudence and effective team-strategies; and it appears that more churches regularly pray for these missionaries and persecuted Christians in these areas. The church is living out the reality of one body in Christ and the reality that “If one part suffers, every part suffers with it.”
However such a reality is sometimes missing within the local churches. We may share the suffering of those “parts” which are far away, but we sometime care less about those “parts” we see every week in the church. We are really like porcupines that find ourselves too close for comfort. Many new believers especially, enthusiastically draw close to the community of believers, only to be poked by their needles and hence withdraw for good from their fellowship. However, the reality of one body in Christ is exactly to be lived out within close quarters. It is because we are in Christ that we are to learn the way of Christ’s love which is beautifully depicted by Paul in chapter 13 of I Corinthians. Without the commitment to stay close together in fellowship and service, one cannot truly learn of Christ’s love.
Church fights are unavoidable, because we are only sinners saved by grace. But reconciliation is a must if we are to preach the gospel of reconciliation far and near.
「若一個肢體受苦，所有的肢體就一同受苦；若一個肢體得榮耀，所有的肢體就一同快樂。」 (林前12:26)
我相信大部份的信徒都明白我們同屬一個身體的真理: 作為被同一位聖靈所生，被同一位救主的寶血所買贖的，我們在基督裡是有「血緣」的。這「血緣」往往使我們比地上肉身的家人更親—這是世人難以明白的。對，肉身的家人關係固然甚為親密，但基督裡互為肢體的關係卻是永遠的。
所以，一個極重要的問題是：我們怎樣活出這永為肢體的真理呢？
感謝神，在不同的教會中，我察覺到普遍對受苦的教會關注的復甦。一方面，世界的媒體也不時報導受迫害教會的消息；基督徒對創啟地方的宣教也逐漸的留意、支持、甚至參與；也有不少教會和信徒經常為受苦的教會代禱。這是教會活出「若一個肢體受苦，所有的肢體就一同受苦」的真理。
但這個肢體的真理，往往在地方教會、堂會中看不出來。我們似乎對遠處的肢體甚為關注，對身旁的肢體卻視若無睹。我們好像「箭豬」一樣，有較近距離的相交，就感到不舒服，好像被箭所傷一樣。我看見一些初信的是如何興奮的參與事奉，又愛慕與其他信徒相交。但當踫到誤會、閒言或其他的「刺」時，就立刻退縮，甚至決定「離群」為妙！但肢體的真理必須是在近距離、親密的相交中才能活得出來。原因是，我們是基督的身體，我們要活出像基督的模樣：這模樣是包括受苦、受誤會、受創傷中活出包容、相信、忍耐和盼望的愛(13:7) 。
教會肢體中產生分爭與磨擦是必然的，因為我們只還是蒙恩的罪人。但能活出「和解」，我們才配在遠處、近處宣傳這「和好」的福音。
Theme: Living Out What a Church Is
(1) Compare the list of gifts in v. 28 to the earlier list given in vv. 8-10. What has been added to this latter list?
(2) While we may agree that most gifts on the list are called spiritual gifts, how would you classify the gifts of administration and helping, given that they are also from God?
(3) Which of the above gifts do you think you have been given? If yours do not fall into the above list, what might they be? Are you satisfied with the gifts that God has given you?
(4) But Paul urges us not to desire these gifts as much as those “greater gifts” (v.31). What are these greater gifts and of them which is the greatest? (See 13:13)
(5) Chapter 13 is a familiar chapter, let’s briefly consider the following within the context of serving in the church:
a. Paul is highlighting the futility of the visible gifts that are normally greatly admired by believers—tongues, preaching, biblical knowledge, faith and sacrificial giving of oneself. What if you really possess one of these gifts, but without love. Apart from being nothing, what kind of a person or Christian would you become?
b. From vv. 4-8a, Paul lists in detail many ways one can measure love. How different is this love from that of the world?
c. Christ obviously exemplifies agape love. See if you can categorize these measures into sub-groups that reflect Christ’s kind of love for us.
(6) Given what you have considered in the last two chapters of 1 Corinthians, what is the most important mark of a church?
(7) Try to paraphrase v.7 in your own words.
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
不要走捷徑
(1) 請把第28節的恩賜與上文第8-10節的恩賜相比，看看加了那些恩賜在內？
(2) 一般稱這些為「屬靈」的恩賜。那麼「幫助人」和「治理事」的恩賜是否「屬靈」的恩賜？為什麼？
(3) 上列有否包括你的恩賜？若然沒有，你的恩賜又是什麼？你滿意你的恩賜嗎？
(4) 不論你的恩賜是什麼，保羅卻勸籲我們去切求「更大的恩賜/greater gifts」。更大的恩賜是什麼？其中最大的是什麼？(參13:13)
(5) 哥林多前書第十三章是著名的愛之篇：讓我們按今日的主題來思想：
a. 第1-3節：保羅把能被人看見和受人看重的恩賜與愛相比，為要顯出有恩賜而沒有愛的可怕。你以為所舉之例，那一個最能提醒你？
b. 第4-8節列出這真愛的特性，與世人今天所談的愛，主要分別包括什麼？
c. 這裡詳列基督所活出的愛。試按基督的榜樣，把它們分類。
(6) 按這幾天的思想和經文，你認為一個教會最重要的標誌應是什麼？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中?
“It always protects, always trusts, always hopes, always perseveres.” (1 Co. 13:7)
Chapter 13 of 1 Corinthians is often called the Psalm of Love and rightfully so. A famous Christian singer was once invited to hold a concert in a communist country, and she knew that they would not allow her to openly share her faith through her songs. So she decided to sing a song with the lyrics of 1 Corinthians 13:4-8. Yes, not one time were the words, God or Christ, mentioned in the lyrics, but at the end of her performance, one person from the audience came forward and said, “I have never heard of such kind of love before. It has to come from heaven.” Indeed, it came from heaven, because the Apostle Paul is describing agape love which is embodied by the incarnate Christ.
Christ, with His incarnation and death, has demonstrated what selfless love is: It does not envy, it does not boast, it is not proud, and it is not self-seeking—“Who, being in very nature God, did not consider equality with God something to be grasped, but made Himself nothing, taking the very nature of a servant…humbled Himself and became obedient to death, even death on a cross” (Phil. 2:6-8).
His is a forgiving love that is not easily angered and keeps no record of wrong—even while suffering immense pain on the cross, He said, “Father, forgive them for they do not know what they are doing!” (Lk. 23:34)
But His is no doting love, but a principled love that does not delight in evil, but rejoices with the truth. This was why He was crucified, because He relentlessly attacked the sins of the Pharisees, the Scribes and the Priests.
And His is a lasting love that never fails: “having loved His own which were in the world, He loved them unto the end” (Jn. 13:1).
Allow me to paraphrase the last part of this great Psalm of Love:
- It always protects (the original word means to cover): Love always seeks to cover the short-comings of the other person instead of broadcasting them.
- It always trusts: Love does not second-guess the motive or intention of the other person.
- It always hopes: Love always remembers the good and overlook the bad in the other person.
- It always perseveres: When deeply hurt, love says, “It is still far from being the last straw!”
「凡事包容，凡事相信，凡事盼望，凡事忍耐。」(林前13:7)
哥林多前書第十三章常被稱為「愛之篇」，這是對的。曾有一位基督徒女歌星到一個不能公開傳福音的國家中開演唱會。她雖然沒有機會在台上作見證，卻刻意的唱出「愛之篇」。這首歌的歌詞沒有耶穌基督的名字，也沒有提及神，但當場終的時候，有一位聽眾到前來對她說：他受歌詞感動，知道這愛不是人間的愛。對的，保羅所描述agape的愛，是耶穌基督所彰顯的愛。
這位「道成肉身」的神的愛是無私的愛：因此是不嫉妒、不自誇、不張狂、也不求自己的益處—祂本有神的形像，不以自己與神同等為強奪的，反倒虛己，取了奴僕的形像……自己卑微，存心順服，以至於死，且死在十字架上。(腓2:6-8)
祂的愛更是饒恕的愛：不輕容動怒、不計算人的惡—祂就是身懸十架，在極大的痛苦中，仍向父神求：「父阿，赦免他們，因為他們所作的，他們不曉得。」(路23:34)
但是祂的愛不是放縱、沒有原則的愛：是不喜歡不義，只喜歡真理的。正因這原故，祂力斥文士、祭司和法利賽人的錯，引至被釘在十字架上。
祂的愛確是永不止息的：正如約翰福音所記：「祂既愛世間屬自己的人，就愛他們到底」(13:1) 。「主曾說：我總不撇下你，也不丟棄你」(來13:5) 。無怪耶利米書說，神是以永遠的愛去愛我們的(31:3) 。
在詳盡的描寫這美麗的愛後，保羅以這四句話總括這愛 (容許我用自己的感受去意譯) ：
- 凡事包容：愛總是遮蓋別人的短處，而不四處張揚；
- 凡事相信：愛總不猜度別人的用心；
- 凡事盼望：愛總是看別人的長處，而不化大他的錯失；
- 凡事忍耐：愛在受創傷時總說：「這離我忍無可忍之處還遠呢！」
Theme: The Greatest Gift
(1) What kind of love would fail and why?
(2) What kind of love would never fail?
(3) Why does Paul, from among all gifts, single out prophecies, tongue-speaking and knowledge to compare their temporariness (impermanence) with love?
(4) While the Corinthians appeared to take pride in these three gifts, what are you proud of in your service to the Lord?
(5) Why would prophesying cease one day?
(6) Why would tongues cease and be still one day?
(7) When shall we know fully and why?
(8) What does “when perfection comes” mean? When will it be?
(9) What two analogies does Paul use to describe our imperfection? How appropriate is each?
(10) Look up Job 19:25-27 and 1 John 3:2 as a reminder of that day that Job and John looked forward to. What will that day mean to you?
(11) How then will you compare the gifts of prophecies, tongue-speaking and knowledge to faith, hope and love?
(12) Paul urges us to desire these greater gifts (12:31). How can you pursue them?
(13) Why is love still the greatest of the three?
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
最大的恩賜
(1) 什麼的愛是會止息的？
(2) 什麼的愛才不會止息的？
(3) 保羅為何在眾多的恩賜中，特別提到講道、方言和知識的短暫與愛作比較？
(4) 為何講道(原文是說預言) 會歸於無有？是會止息的？
(5) 為何說方言會停止？是會止息的？
(6) 我們在那時就會「全知」？為什麼？
(7) 請翻到約伯記19:25-27和約翰壹書3:2，看看那日對約伯和約翰的意義？對你又如何？
(8) 既是這樣，你會怎樣把講道、方言和知識的恩賜，與信、望、愛相比？
(9) 保羅在12:31要我們切求這些「更大的恩賜」(眾數) ；你可以怎樣切切的(渴)求呢？
(10) 為何愛是其中最大的？
(11) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“And now, these three remain: faith, hope and love. But the greatest of these is love.” (1 Co. 13:13)
As Paul brings the Psalm of Love to a conclusion, as an “inclusio” he echoes the transitional statement in 12:31: “But eagerly desire the greater gifts”. As a prelude to the Psalm of Love, Paul purposely excludes tongue-speaking, prophesying, faith and sacrifice without love from the greater gifts (13:1-3), and reintroduces these greater gifts at the end as gifts that the Corinthians should desire. But in listing these three gifts, faith, hope and love, they are to remain together with love being the anchor—the greatest of the three. I think we all understand why love is the greatest, because when we see Christ, both faith and hope will reach their destiny, but love definitely continues in God’s heavenly kingdom, because God is love.
While no Christians will doubt Paul’s conclusion, it appears that we still like to pursue other gifts, especially that of knowledge, as the preferred gifts. Perhaps, we should heed Paul’s reminder that we just really know in part and that only when perfection comes, i.e. when we see Christ, “then I shall know fully, even as I am fully known” (13:12). Allow me; therefore, share with you the insight of an early church father, Gregory Nazianzen (4th Century) in this respect with you:
“What God is in nature and essence, no man ever yet has discovered or can discover. Whether it will ever be discovered is a question which he who will may examine and decide. In my opinion it will be discovered when that within us which is Godlike and divine, I mean our mind and reason, shall have mingled with its Like, and the image shall have ascended to the Archetype, of which it has now the desire. And this I think is the solution of that vexed problem as to ‘We shall know even as we are known’. But in our present life all that comes to us is but a little effluence, and as it were a small effulgence from a great Light. So that if anyone has known God, or has had the testimony of Scripture to his knowledge of God, we are to understand such an one to have possessed a degree of knowledge which gave him the appearance of being more fully enlightened than another who did not enjoy the same degree of illumination; and this relative superiority is spoken of as if it were absolute knowledge, not because it is really such, but by comparison with the power of that other..”
(The Second Theological Oration 28.XVII)
「如今常存的有信，有望，有愛，這三樣，其中最大的是愛。」（林前13:13）
在結束論愛的這一章時，保羅就用他常用的“inclusio” 文法，回應12:31那引言的話：「你們要切切求那(些) 更大的恩賜」。他早己澄清這些更大的恩賜，不是方言、不是講道、不是沒有愛的信心和犧牲(見13:1-3) 。他列出這些更大、當求的恩賜，就是常存的信、望、愛；而其中最大的是愛。我相信，我們都曉得為什麼「愛」是最大的，因為信和望，在見主的時候，都得到了實現，但愛仍永遠長存；因為神就是愛。
可惜的是，我常察覺自己仍傾向愛慕其他的恩賜，特別是知識這恩賜。我真需要緊記保羅的提醒：「我們如今所知道的有限，到那時就全知道，如同主知道我一樣」。(13:12)
容許我與你分享第四世紀的先賢Gregory Nazianzen對保羅這句話的解釋：
「至今沒有人發現，也永不能發現神是誰，祂的本性和本質是什麼。究竟我們終能發現嗎？我留待那些有心人去鑽研和推測。據我愚見，能發現的一天，就是當我們裡面這像神、屬天的理智和推理，能與它所屬的相遇—就是當這翻版回到它現在所渴求的藍圖時。對我來說，這正是(保羅) 所言：到那時就全知道，如同我被全知一樣。但在這今生，我們所得的只像片開的花朵，又如大光的暗現。如果有人以為自己認識神，或已明白聖經，我們知道這人只擁有有限的知識，是他在與別的程度上比不上他的人相比下，自以為所知更多。他雖以絕對知識來談論所知，其實還是相對的，不是真的如此的。」(譯自Gregory Nazianzen, The Second theological Oration 28, XVII)