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简体中文
영문 원문
In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification, Ro 12:1-11. II. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use, Ro 12:12-26. III. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member, Ro 12:27-30. And them, IV. Closes with an exhortation to seek somewhat more beneficial than these gifts, Ro 12:31.
1-11
On Spiritual Gifts (57 AD)
简体中文
论属灵的恩赐（公元57年）
¹ 弟兄们，论到属灵的恩赐，我不愿意你们不明白。 ² 你们作外邦人的时候，随事被牵引，受迷惑，去服侍那哑巴偶像，这是你们知道的。 ³ 所以我告诉你们，被神的灵感动的，没有说「耶稣是可咒诅」的；若不是被圣灵感动的，也没有能说「耶稣是主」的。 ⁴ 恩赐原有分别，圣灵却是一位。 ⁵ 职事也有分别，主却是一位。 ⁶ 功用也有分别，神却是一位，在众人里面运行一切的事。 ⁷ 圣灵显在各人身上，是叫人得益处。 ⁸ 这人蒙圣灵赐他智慧的言语；那人也蒙这位圣灵赐他知识的言语； ⁹ 又有一人蒙这位圣灵赐他信心；还有一人蒙这位圣灵赐他医病的恩赐， ¹⁰ 又叫一人能行异能，又叫一人能作先知，又叫一人能辨别诸灵，又叫一人能说方言，又叫一人能翻方言。 ¹¹ 这一切都是这位圣灵所运行、随己意分给各人的。
使徒现在来论属灵的恩赐——这些恩赐在哥林多教会中甚为丰盛，却被大大滥用了。这些恩赐究竟是什么，在本章正文中已有详述；即：在初代赐给传道人与基督徒的非常职分与权能，为要使不信的人信服，并广传福音。恩赐与恩典——charismata 与 charis——大有分别。两者诚然都是神白白赐予的。但恩赐赐下，乃是为赐予者的得救；而恩赐赐下，乃是为别人的益处与得救。可能恩赐极大，却没有一点恩典；拥有这些恩赐的人完全不在神的恩宠之中。这些恩赐是神对人的极大恩典的彰显，但它们本身并不证明拥有者就是神所喜悦的对象。这教会恩赐丰富，但其中有许多事可耻地失了规矩。如今论到这些属灵的恩赐，就是他们从圣灵所领受的非常权能，
一、使徒告诉他们，他不愿他们对这些恩赐的来源或用途一无所知。这些恩赐是从神来的，也当为他而用。他们若对其中之一无知，就会大大走迷。注意，正当的知识对一切宗教实践都极有用处。有恩赐的人若不知道或不留心自己所领受恩赐的性质与正当用途，他们所做的工便是可悲的。
二、他提醒他们记念自己从前被拯救出来的可怜光景：你们作外邦人的时候，随事被牵引，受迷惑，去服侍那哑巴偶像（林前12:2）。他们既如此，就不能自称为属灵人，也不能说自己有属灵的恩赐。他们既在异教之灵的引导之下，就不能受基督之灵的感动。他们若清楚明白自己从前的光景，就不能不知道一切真正的属灵恩赐都是从神来的。关于这点，请注意：1. 他们从前的身份：他们是外邦人。不是神特有的子民，而是神几乎已经放弃的列国。犹太人从前是他所选的民，因他的恩宠而从世人中分别出来。认识并敬拜真神的知识几乎只限于他们。世上其余的人都是应许诸约的局外人，是以色列国民以外的外人，几乎可以说是没有神的（弗2:12）。哥林多人归信基督教之前，就是这样的外邦人。这是何等的改变！基督徒哥林多人从前竟曾是外邦人。注意，对基督徒而言，回想自己从前是怎样的光景——你们从前是外邦人——是大有益处的，也是激发他尽本分与感恩的合宜思考。2. 他们从前所受的引导：随事被牵引，受迷惑，去服侍这些哑巴偶像。 他们被驱使陷入最粗鄙的偶像崇拜中，甚至敬拜木石，这是因虚妄想象的势力，也是因他们的祭司利用他们的无知而行欺诈——因为无论他们的哲学家有何见解，群众所行的就是这样。百姓大众向哑巴偶像献上敬拜与供奉，这些偶像有耳却不能听，有口却不能言（诗115:5-6）。心思何等可悲地卑屈！那些藐视这些粗鄙观念的有识之士，却也以自己的行为助长了这种风气。异教的光景何等可悲！神的灵怎能在这等愚昧的偶像崇拜者中间？他们怎能受这灵的感动？这世界的王在人心的盲目中何等夸胜！他在他们心中投下了何等浓厚的迷雾！
三、他指明他们当如何分辨那些出于神之灵的恩赐，就是真正的属灵恩赐：被神的灵感动的，没有说耶稣是可咒诅的。 犹太人和外邦人都是如此行的：他们谤讟他为骗子，咒诅他的名，视之为可憎的。然而许多犹太人是赶鬼的、行法术的，他们四处周游，假借神的灵行奇事（参 Lightfoot《Horæ in loc.》），外邦人中间也有许多自称有灵感的人。使徒告诉他们，凡不认基督、谤讟基督的，都绝不能在神之灵的感动之下行事，也不能借神之灵的能力行事：因为神的灵借预言、神迹、基督从死里复活、他的教义在人中间的成功以及在人心中的功效，为基督作了无可辩驳的见证；这灵断不能自相矛盾，将他说成可咒诅的。另一方面，若不是被圣灵感动的，也没有能说耶稣是主的（即不能因这信心而活，也不能借神迹来证明这事）。要在人面前承认这真理、至死持守、并在其影响下生活，没有圣灵的成圣之工是作不到的。没有人能以信服的顺服与倚靠称基督为主，除非这信心是圣灵所造成的。没有人能在试炼之日认这真理，除非圣灵赐他胆量与鼓励。注意，我们在成圣与坚忍上对圣灵的运行与感动，正如我们在与神和好、蒙神悦纳上对基督的中保，有同样必要的倚靠；也没有人能借神迹印证这真理，除非借着圣灵。恶灵决不会协助——它若能的话——传扬一种对魔鬼国度如此具有毁灭性的教义与宗教。使徒在此所断言与论证的话，其要旨乃是：在那些与基督教为敌的人中间，无论有何自称的灵感或神迹，都绝不是出于神的灵；但没有人能在心里如此信，也没有人能借神迹证明耶稣是基督，除非借着圣灵：所以他们中间那些非常的运行与权能，都是从神的灵而来的。他又说：
四、这些属灵的恩赐虽出于同一圣灵，却是多样的。它们只有一位作者与来源，但本身却种类繁多。一位自由的原因可以产生多样的效果；同一位赐予者也可以赐下各样的恩赐（林前12:4）。恩赐原有分别——如启示、方言、预言、翻方言——圣灵却是一位。职事也有分别，或作不同的职分，以及履行这些职分的不同职事，不同的律例与制度（参林前12:28-30），主却是一位，这一切都是他所设立的（林前12:6）。功用也有分别，或作行神迹的权能，称为 energemata dynameon（林前12:10），此处作 energemata，但神却是一位，在众人里面运行一切的事。 恩赐、职事、功用虽有各样，却都出于一神、一主、一灵——即父、子、圣灵，乃是一切属灵福气与赐予的泉源与根源：一切都出自同一源泉；都同有一位作者。它们本身无论怎样不同，在这一点上却是一致的：都是从神来的。其中有几样在此也具体列出（林前12:8-10）。好几个人各有各的恩赐，有的得这一样，有的得那一样，都从同一位圣灵而来、借着同一位圣灵而得。有人得了智慧的言语；有人说，这乃是指认识福音的奥秘，并有能力讲解，对基督教的设计、性质与教义有精确的理解。又有人说，这乃是发出所罗门箴言式的庄重话语。还有人将这智慧的言语限于使徒所得并借使徒所传的启示。——又有一人蒙这位圣灵赐他知识的言语；有人说，这是指认识奥秘（林前2:13）——这些奥秘隐藏在旧约的预言、预表与历史之中；又有人说，这是指在疑难案件中善于提供建议与辅导的技能。——又有一人蒙这位圣灵赐他信心；即行神迹的信心，或对神权能与应许的信心，使他们能在任何急难中信靠神，在尽本分的道路上前进，并在任何艰难危险中承认并宣告基督的真理。——还有一人蒙这位圣灵赐他医病的恩赐；即医治病人，或借按手，或借抹油，或仅凭一句话。——又叫一人能行异能；即权能的功效，energemata dynameon，如叫死人复活，使瞎子看见，使哑巴说话，使聋子听见，使瘸子行走。——又叫一人能作先知，即有能力预告未来的事——这是预言更常见的意义；或借圣灵特别的恩赐来讲解圣经。参林前14:24。——又叫一人能辨别诸灵，即分辨真假先知的权能，或分辨任何人担任某职分的真实内在资格，或如彼得在亚拿尼亚身上所行的，借圣灵发现人心内里的运作（徒5:3）。——又叫一人能说方言，即借灵感说外语的能力。——又叫一人能翻方言，即能将外语迅速而恰当地译成本国语言。初代的传道人与教会就是蒙了这样多样属灵恩赐的福气。
五、赐下这些恩赐的目的：圣灵显在各人身上，是叫人得益处（林前12:7）。圣灵借着这些恩赐的运用而显明出来；他的影响与作为在其中显出。但这些恩赐并非为那些拥有者自己的尊荣与益处而分赐，而是为教会的益处，为建立身体，为传扬并推进福音。注意，神赐给任何人什么恩赐，无论是普通的还是属灵的，都是叫他可以用这些恩赐行善。神所赐外面恩典的礼物，都当为他的荣耀而善用，并用来向别人行善。没有人是单为自己而得着这些的。这些乃是交在他手中的托付，为要叫人得益处；他越是用这些使别人得益，到末了这些恩赐就越丰盛地归到他自己的账上（腓4:17）。属灵的恩赐赐下，是要叫人借此使教会得益、促进基督教。这些恩赐不是为炫耀，而是为服事；不是为排场与虚饰，而是为建立；不是为抬高那拥有者，而是为建立别人。
六、赐予的度量与比例：这一切都是这位圣灵所运行、随己意分给各人的。 这是按照赐予者的主权旨意。还有什么比礼物更自由呢？神的灵难道不能随自己的意思对待自己所有的吗？他难道不可以随自己的喜悦赐给他所乐意赐的人、按自己所乐意的比例——将一样恩赐给这人，另一样给那人；给这人多点，给那人少点——随自己所看为合适的吗？他岂不是最佳判断者，知道自己当如何成就自己的旨意、当如何分配自己的恩赐吗？这不是照人所愿意的，也不是照人自己所看为合适的，而是照圣灵所喜悦的。注意，圣灵乃是一位神圣的位格。他行神圣的作为，又随己意分赐神圣的恩赐，凭自己的权能、按自己的喜悦而行，不倚靠人，也不受人支配。但他虽自由而不受拦阻地分赐这些恩赐，这些恩赐在他心意中却不是为私人的尊荣与益处，而是为公共的益处，为建立教会这身体。
영문 원문
On Spiritual Gifts (57 AD)
¹ Now concerning spiritual gifts, brethren, I would not have you ignorant.
² Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
³ Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
⁴ Now there are diversities of gifts, but the same Spirit.
⁵ And there are differences of administrations, but the same Lord.
⁶ And there are diversities of operations, but it is the same God which worketh all in all.
⁷ But the manifestation of the Spirit is given to every man to profit withal.
⁸ For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
⁹ To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
¹⁰ To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
¹¹ But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,
I. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.
II. He puts them in the mind of the sad state out of which they had been recovered: You were Gentiles, carried away to dumb idols, even as you were led, Ro 12:2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe, 1. Their former character: they were Gentiles. Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph 2:12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Ps 115:5,6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!
III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's Horæ in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,
IV. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, Ro 12:4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see Ro 12:28-30), but the same Lord, who appointed all, Ro 12:6. There are diversities of operations, or miraculous powers, called energemata dynameon (Ro 12:10), as here energemata, but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, Ro 12:8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles.—To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (Ro 2:13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases.—To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger.—To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word.—To another the working of miracles; the efficacies of powers, energemata dynameon, such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame.—To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See Ro 14:24.—To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Ac 5:3.—To another divers kinds of tongues, or ability to speak languages by inspiration.—To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.
V. The end for which these gifts were bestowed: The manifestation of the Spirit is given to every man to profit withal, Ro 12:7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Php 4:17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.
VI. The measure and proportion in which they are given: All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.
12-26
Union Recommended (57 AD)
简体中文
合一的劝勉 (57 AD)
¹² 就如身子是一个，却有许多肢体；而且肢体虽多，仍是一个身子；基督也是这样。
¹³ 我们不拘是犹太人，是希利尼人，是为奴的，是自主的，都从一位圣灵受洗，成了一个身体，饮于一位圣灵。
¹⁴ 身子原不是一个肢体，乃是许多肢体。
¹⁵ 设若脚说：「我不是手，所以不属乎身子，」它不能因此就不属乎身子。
¹⁶ 设若耳说：「我不是眼，所以不属乎身子，」它也不能因此就不属乎身子。
¹⁷ 若全身是眼，从哪里听声呢？若全身是耳，从哪里闻味呢？
¹⁸ 但如今，神随自己的意思把肢体俱各安排在身上了。
¹⁹ 若都是一个肢体，身子在哪里呢？
²⁰ 但如今肢体是多的，身子却是一个。
²¹ 眼不能对手说：「我用不着你；」头也不能对脚说：「我用不着你。」
²² 不但如此，身上肢体人以为软弱的，更是不可少的。
²³ 身上肢体，我们看为不体面的，越发给它加上体面；不俊美的，越发得着俊美。
²⁴ 我们俊美的肢体，自然用不着装饰；但神配搭这身子，把加倍的体面给那有缺欠的肢体，
²⁵ 免得身上分门别类，总要肢体彼此相顾。
²⁶ 若一个肢体受苦，所有的肢体就一同受苦；若一个肢体得荣耀，所有的肢体就一同快乐。
使徒在此论证了上文所断言的真理，并提醒哥林多人中那些有恩赐的人当尽的本分，他把基督的教会比作人的身体。
一、他告诉我们，一个身体可以有许多肢体，而同一身体的许多肢体仍只是一个身体（罗 12:12）：「就如身子是一个，却有许多肢体，而且肢体虽多，仍是一个身子；基督也是这样」；这就是神学家们通常所说的「奥秘的基督」。基督与他的教会构成一个身体，如同头与肢体，这身体由许多部分或肢体组成，却仍是一个身体；因为众肢体都「从一位圣灵受洗，饮于一位圣灵」（罗 12:13）。犹太人与希利尼人、为奴的与自主的，在此同列于平等的地位：都受洗归入同一个身体，同得一位圣灵的丰盛。基督徒藉着洗礼成为这身体的肢体：他们受洗归入一个身体。这外在的礼仪是神所设立的，表明重生，因此称为「重生的洗」（多 3:5）。但使我们成为基督身体之肢体的，乃是圣灵，是圣灵的更新。是圣灵的运行——由外在的施行所表明——使我们成为肢体。我们藉着领受另一个圣礼而得着滋养；然而那时不仅仅是借着喝那杯酒，更是借着「饮于一位圣灵」。外在的施行是神所设立、使我们得以领受这极大恩惠的途径；但唯有圣灵的洗、内心的更新、饮于一位圣灵并时时领受他使人成圣的感力，才使我们真正成为基督身体的肢体，并维持我们与他联合。被一位圣灵所感动，使基督徒成为一个身体。注意，凡有基督之灵的人，不分彼此，都是基督的肢体，无论是犹太人还是希利尼人，为奴的还是自主的；除这样的人以外，没有别的人。而且基督所有的肢体共同组成一个身体；肢体虽多，身体却一。他们同属一个身体，因为他们有同一个生命之源；都蒙同一位圣灵所赐生命、所感动。
二、每一个肢体都有其特定的形态、位置和功用。1. 最卑微的肢体也是身体的一部分。脚和耳或许不如手和眼有用；但难道因为一个不是手、另一个不是眼，他们就要说自己因此不属于身体吗？（罗 12:15,16）。基督奥秘身体的每一个肢体，不可能都有相同的位置和职分；但那又如何呢？难道它就要因此否认与身体的关系吗？因为它没有被安置在同样的岗位上，或没有像别人那样蒙受同样的恩赐，它就要说「我不属于基督」吗？不，他身体中最卑微的肢体，与最高贵的肢体同为肢体，同样为他真实地顾念。他的一切肢体在他眼中都看为宝贵。2. 身体中必须有肢体的分别：「若全身是眼，从哪里听声呢？若全身是耳，从哪里闻味呢？」（罗 12:17）。「若都是一个肢体，身子在哪里呢？」（罗 12:19）。「肢体是多的」，正因如此必须在他们中间有所分别，「身子却是一个」（罗 12:20）。身体的一个肢体不是身体；身体由许多肢体构成；而在这些众多肢体之间必须有分别——位置、形状、功用等等的不同。基督的身体也是如此；其肢体必须有不同的功用，因此有不同的能力，处于不同的位置——有的拥有这种恩赐，有的拥有另一种恩赐。肢体之间的多样性增添了身体的美。一个身体若全是耳、全是眼、全是臂，将成了何等怪异的怪物！因此，教会之中应当有恩赐和职分的多样性，这是为着教会的美善与端庄。3. 自然身体中肢体的安排和位置，都随神所喜悦的：「但如今神随自己的意思把肢体俱各安排在身上了」（罗 12:18）。我们可以清楚看见神在分配肢体时所彰显的智慧；但这是照着他旨意所定的计谋；他随己意区分并分配它们。基督身体的肢体也是如此：他们被选立到这样的岗位，被赋予这样的恩赐，都随神所喜悦的。他是万有的主，随己意分配他的恩惠与恩赐。谁能反对他的旨意呢？这里有什么根据让我们自怨，或嫉妒别人呢？我们应当尽自己本位上的本分，不在心中埋怨，也不与人争竞，怨怪自己不在他们的位置上。4. 身体的所有肢体，在某方面说，彼此都有用处、互相需要：「眼不能对手说：我用不着你；头也不能对脚说：我用不着你」；不但如此，身体上那些「似乎软弱」的肢体（内脏等）「更是不可少的」（罗 12:21,22）；神如此配合调配它们，使它们彼此都不可或缺，对整个身体也是如此；没有任何一部分是多余无用的。每一个肢体都发挥某种好的功用：它对其他肢体有益，对整个身体的良好状态也是必需的。基督的身体中也没有一个肢体不能、也不该对同作肢体的有益处，在有些时候、有些情形下，是他们所必需的。谁也不该轻看、嫉妒另一个，因为神随己意在它们中间设立分别，却仍使它们都在某种程度上彼此相依，使它们互相看重、彼此关切，因为彼此互相有用。在任何恩赐上出众的人，不能说自己用不着在那恩赐上不及自己的人，而在别的恩赐上，那些人或许还超过他们。不但如此，最卑微的肢体也有它的用处，最高的也不能没有它们。眼需要手，头需要脚。5. 人对自己整个身体的关切如此之深，以致「身上肢体我们看为不体面的，越发给它加上体面；我们不俊美的肢体，越发得着俊美」。那些不适宜像其他部分一样显露于外、或是畸形或是可羞的部分，我们最用心地加以遮盖装饰；而俊美的部分则没有这样的需要。护理的智慧如此安排调配万事，使最缺乏敬重的地方获得最丰盛的敬重（罗 12:24）。基督身体的肢体对同作肢体的人也当如此：不可因他们的软弱而轻看或指责，反当竭力遮盖隐藏，并尽量以最好的眼光看待。6. 神的智慧如此安排调配万事，使身体的肢体不致成为分门结党的人——彼此分离、各谋私利——而是彼此同心相顾，温柔关切，对彼此的苦难感同身受，在彼此的喜乐与欢愉中同有交通（罗 12:25,26）。神如此调配自然身体的肢体，为要「免得身上分门别类」（罗 12:25），肢体之间没有破裂、没有合一的丧失，甚至没有丝毫彼此的轻忽。这在基督属灵的身体中也当避免。这身体中不应有结党的事，肢体当以最坚强的爱心纽带紧密结合。这种爱心的一切衰退，都是结党的种子。基督徒彼此冷淡之处，便会彼此漠不关心。这种彼此的轻忽，便是结党的开端。自然身体的肢体被造得彼此相顾，为要防止身体中的分裂。基督的身体也当如此；肢体当彼此同感。正如在自然身体中，一个肢体的痛苦使全身受苦，一个肢体的舒畅与快乐影响全身，基督徒也当看自己在同作基督徒的尊荣中同得尊荣，在他们的苦难中同受苦难。注意，基督徒的同情是基督徒本分的一大分支。我们不该轻看弟兄的受苦，反当与他们同受苦难；不该嫉妒他们的尊荣，反当与他们一同喜乐，看自己在其中同得尊荣。
영문 원문
Union Recommended (57 AD)
¹² For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
¹³ For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
¹⁴ For the body is not one member, but many.
¹⁵ If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
¹⁶ And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
¹⁷ If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
¹⁸ But now hath God set the members every one of them in the body, as it hath pleased him.
¹⁹ And if they were all one member, where were the body?
²⁰ But now are they many members, yet but one body.
²¹ And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
²² Nay, much more those members of the body, which seem to be more feeble, are necessary:
²³ And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
²⁴ For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
²⁵ That there should be no schism in the body; but that the members should have the same care one for another.
²⁶ And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.
I. By telling us that one body may have many members, and that the many members of the same body make but one body (Ro 12:12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, Ro 12:13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.
II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? Ro 12:15,16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? Ro 12:17. If all were one member, where were the body? Ro 12:19. They are many members, and for that reason must have distinction among them, and yet are but one body, Ro 12:20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, etc. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, Ro 12:18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, etc.) are necessary (Ro 12:21,22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, Ro 12:24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, Ro 12:25,26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (Ro 12:25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.
27-31
On Spiritual Gifts (57 AD)
简体中文
论属灵恩赐 (公元57年)
²⁷ 你们就是基督的身子,各自作肢体。
²⁸ 神在教会所设立的,第一是使徒,第二是先知,第三是教师,其次是行异能的,再次是得恩赐医病的,帮助人的,治理事的,说方言的。
²⁹ 岂都是使徒么?岂都是先知么?岂都是教师么?岂都是行异能的么?
³⁰ 岂都是得恩赐医病的么?岂都是说方言的么?岂都是翻方言的么?
³¹ 你们要切切地求那更大的恩赐。我现今把最妙的道指示你们。
(一)使徒在此总结全篇论证,把这比喻应用在基督的教会上,对此请留意:
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基督徒与基督及彼此之间所站的关系。教会——即历代基督徒全体集合——是他的身体。每个基督徒都是他身上的一个肢体,每个别的基督徒与他都同作肢体的关系(罗12:27):「你们就是基督的身子,各自作肢体」——即个别的肢体。每一个都是身上的一个肢体,不是全身;每一个与身体的关系是它的一部分,众人对彼此都有共同的关系、彼此相依,也当彼此关怀、彼此体恤。天然身子上的肢体如何,奥秘身子上的肢体也当如此安排。请注意:彼此冷漠,何况轻蔑、仇恨、嫉妒、争竞,在基督徒身上极不自然;正如同一身子上的肢体,毫无相顾之情,或彼此相争一样。这正是使徒全篇论证的目的。他竭力压制那因属灵恩赐而在哥林多人中间盛行的骄傲、自夸、争竞之灵。
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基督所设立的各种职分,与他所赐的各种恩赐或恩惠(林前12:28):「 神在教会所设立的,第一是使徒」——首要的传道人,受托具备设立教会所需的一切权能,并完整启示 神的旨意;「第二是先知」,即受感说话的人,正如传福音的一样;「第三是教师」,即那些在话语和教导上劳苦的人,无论是否带着牧养的职分;以后是*「行异能的」,即行神迹的人;「得恩赐医病的」,即有权柄治病的人;「帮助人的」,即怜恤病人软弱、服事他们的人;「治理事的」,即管理教会慈善捐项、分给穷人的人;「说方言的」,即能说多种语言的人。关于这一切请留意,(1)这些恩赐与职分的丰盛多样。何其多呀!良善的 神在赐予上对早期教会极其慷慨,他并不吝惜他的恩惠;不,他为他们预备得丰盛。他们一无所缺,反而充足——凡所需要的,甚至更多,凡他们所方便的,都有。(2)请留意这些职分与恩赐的次序。它们在此按其当有的等次排列。最有价值的居首位。使徒、先知、教师都为教导百姓,使他们在属 神的事上有好的认识,促进他们属灵的造就:若没有他们,福音的知识与圣洁都无法推进。其余的虽能配合基督教的大目的,却对严格意义上的宗教没有这样直接的关联。请注意: 神按事物的真实价值来估量,我们也当如此;而事物的用处,正是其真实价值的最佳标准。最能达成最高目的的,便最有价值。使徒的权能正是如此,相比之下,那单有医病与神迹恩赐的人便不如了。在这列举中列在最后、最低的,是说方言的恩赐。它本身在这些恩赐中,是最无用、最无关紧要的。治病、济贫、扶助病人,都有其用处;但人若单为自娱或自夸而说多种语言,这有何意义呢!这诚然能激起听者的惊异,却不能促进他们的造就,也不能对他们有何益处。然而从林前14:1-23明明可见,哥林多人极其看重这恩赐。请注意:压下骄傲的合宜方法,正是让人知道他们所引以为荣之事的真实价值!人最看重最不值钱的东西,这是太常见的事;让他们知道自己错得多厉害,对使他们清醒过来大有帮助。(3)这些恩赐分给众人,并不都给一人,也不给每人相同。会众和职员在教会中并非都有同一等次、同一恩赐(林前12:29、30):「岂都是使徒么?岂都是先知么?」这样便是把教会变成怪物:如同全身是耳,或全身是眼。有人适合作一种职分与事务,有人适合作另一种;圣灵「随己意分给各人」*。我们的等次与份若比别人低、比别人少,我们当以此为足。我们若在较高的等次、有较大的恩赐,也不可自高、轻看别人。身上的每个肢体都当守住自己的等次,尽自己的本分;众人都当彼此服事,促进全身的益处,不嫉妒、不轻看、不忽略、不苦待任何一个肢体。基督的教会若所有肢体都尽本分,这是何等有福的构造!
(二)他以此章的一条劝勉(如一般人所读)和一条暗示作结。(1)劝勉要切切地求那更大的恩赐——charismata ta kreittona——dona potiora, præstantiora,无论是本身最有价值的、还是对人最有用的;而那些在人看来最能抬高自己名声与声望的,人容易看为最大。其实凡最能叫 神得荣耀、叫教会得造就的,才是真正最好的。这样的恩赐当最恳切地切慕。请注意:我们当最羡慕那最好、最值得的。恩典因此当在恩赐之上被看重;在恩赐中,那些最有用的当被看重。但有人把这句读为责备而非劝勉:zeloute,「你们彼此嫉妒对方的恩赐。」在罗13:4这同一字正是这样翻译的。「你们为此争竞、为此相争。」他们确实如此行。使徒在此正是责备这种行为,并竭力加以纠正。*「骄傲只启争竞。」*哥林多教会里的这些争竞正是源于此。这是为位次而争(正如基督徒中间大多数的争竞一样,无论用什么借口粉饰);为位次而争熄灭爱心,也就不足为奇了。人人都想站在头一等,难怪彼此推挤、彼此推倒、彼此推后。恩赐可因其用处而被看重,但作为骄傲与争竞的燃料,却是为害的。所以使徒竭力防止这事。(2)他把一条「更妙的道」指给他们看,就是爱心——彼此相爱与善意的道。这才是唯一能平静他们、使他们团结、叫他们的恩赐转而成为教会益处与造化的正道。这要使他们彼此善待、彼此关怀,因而平静他们的灵,结束他们那些小小的恩怨与争竞——他们那些为位次而起的争论。按使徒的意思,那最有真实基督徒之爱的人,才在前头等次里。请注意:真实的爱心,远比最荣耀的恩赐更当被看重。心怀彼此相爱的热诚,远胜过以最浮华的头衔、职分或权势炫耀自己。
영문 원문
On Spiritual Gifts (57 AD)
²⁷ Now ye are the body of Christ, and members in particular.
²⁸ And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
²⁹ Are all apostles? are all prophets? are all teachers? are all workers of miracles?
³⁰ Have all the gifts of healing? do all speak with tongues? do all interpret?
³¹ But covet earnestly the best gifts: and yet show I unto you a more excellent way.
I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,
1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member (Ro 12:27): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.
2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (Ro 12:28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from Ro 14:1-23 that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (Ro 12:29,30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!
II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona—dona potiora, præstantiora, either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zeloute, You are envious at each other's gifts. In Ro 13:4, the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.
在本章中，使徒：一、论到属灵的恩赐——这些恩赐曾丰丰富富地浇灌在哥林多教会中。他考察其来源，乃是从神而来；又论及其种类与功用，即这一切都是为着同一总旨而赐下，就是促进基督教的广传与教会的建立（林前12:1-11）；二、他借人体作比方来说明这一点：人体各肢体彼此相关、互相服事，且各有其本位与功用（林前12:12-26）；三、他指出教会就是基督的身体，各肢体各按所得的恩赐受装备，为叫全身以及各个肢体得益处（林前12:27-30）；四、最后以劝勉他们追求比这些恩赐更有益处的来结束本章（林前12:31）。