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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)
繁體中文
論屬靈恩賜（主後五十七年）
¹ 弟兄們，論到屬靈的恩賜，我不願意你們不明白。
² 你們作外邦人的時候，隨事被牽引、受迷惑，去服事那啞巴偶像，這是你們知道的。
³ 所以我告訴你們，被神的靈感動的，沒有說耶穌是可咒詛的；若不是被聖靈感動的，也沒有能說耶穌是主的。
⁴ 恩賜原有分別，聖靈卻是一位。
⁵ 職事也有分別，主卻是一位。
⁶ 功用也有分別，神卻是一位，在眾人裏面運行一切的事。
⁷ 聖靈顯在各人身上，是叫人得益處。
⁸ 這人蒙聖靈賜他智慧的言語；那人也蒙這位聖靈賜他知識的言語；
⁹ 又有一人蒙這位聖靈賜他信心；還有一人蒙這位聖靈賜他醫病的恩賜；
¹⁰ 又叫一人能行異能；又叫一人能作先知；又叫一人能辨別諸靈；又叫一人能說方言；又叫一人能翻方言。
¹¹ 這一切都是這位聖靈所運行、隨己意分給各人的。
使徒如今轉而論述屬靈的恩賜。這些恩賜在哥林多教會中十分豐富，卻被大大誤用了。這些恩賜究竟是甚麼，在本章正文中有詳細的說明，即在最初期賜給傳道人與基督徒的非凡職分與能力，為要使不信的人知罪，並推廣福音。恩賜與恩典（charismata 與 charis）大不相同。二者誠然都是神白白賜予的。但恩典賜下，是為領受者本人的拯救；恩賜賜下，則是為著別人的益處與拯救。人可能有極大的恩賜，卻沒有一絲一毫的恩典，而擁有這些恩賜的人，可能完全不在神的喜悅之中。這些恩賜是神向人所施的良善的重大明證，但恩賜本身並不能證明擁有的人是神所喜悅的對象。這教會恩賜豐富，卻有許多事敗壞失序。如今論到這些屬靈的恩賜，即他們從聖靈所領受的非凡能力：
一、使徒告訴他們，他不願他們對這些恩賜的來源或用途一無所知。它們來自神，也當為神而用。他們若對二者之一無知，便會偏離正路甚遠。當注意：對一切宗教實行而言，正確的認識大有用處。有恩賜的人若不知道、或不去留心自己所領受之恩賜的性質與正當用途，他們的工作便是可悲的。
二、他使他們回想自己從前被拯救出來的那可悲光景：「你們從前是外邦人，隨事被牽引、受迷惑去服事啞巴偶像」（參羅十二2）。他們在那種光景中時，不能自稱是屬靈的人，也不能自稱有屬靈的恩賜。他們既在「外邦之靈」的引導之下，便不能受基督的靈感動。他們若清楚明白自己從前的光景，便不能不知道一切真屬靈的恩賜都是從神來的。關於這一點當注意：1. 他們從前的身分：「是外邦人」。不是神特選的子民，而是神幾乎任憑其偏行的列國。猶太人從前是他所揀選的子民，因他的恩寵而與世人有別。對真神的認識與敬拜，幾乎只限於他們。其餘的世界，都是「在所應許的諸約上是局外人，……在以色列國民以外，……沒有神」（弗二12）的。哥林多人在歸信基督教之前，正是這樣的外邦人。這是何等的改變！作基督徒的哥林多人，從前竟是外邦人。當注意：回想自己從前的樣子，對基督徒大有用處，也是激勵他盡本分並感恩的適切思想：「你們從前是外邦人」。2. 他們從前所受的引導：「隨事被牽引去服事這些啞巴偶像」。他們被虛妄想像的力量，以及祭司們利用他們的無知所行的欺騙，驅使去敬拜最粗俗的偶像，甚至敬拜木石。因為無論他們的哲學家怎麼想，這是群眾的實際情形。一般百姓向啞巴偶像獻上敬拜與供奉，這些偶像「有耳卻不能聽，有口卻不能言」（詩一一五5-6）。心思何等可悲的卑屈！而那些鄙視這類粗俗觀念的人，卻以自己的行為為這些觀念撐腰。異邦的光景何等黑暗！神的靈能在這樣愚昧的拜偶像者中間嗎？他們能受其感動嗎？這世界的王在世人的瞎眼中是何等誇勝！他在他們的心思上投下了何等濃密的陰霧！
三、他指明他們如何辨別那些出於神的靈、即真正屬靈的恩賜：「被神的靈感動的，沒有人說耶穌是可咒詛的」。猶太人和外邦人都是這樣行：他們褻瀆他為騙子，咒詛他的名，視之為可憎。然而有許多作趕鬼者與術士的猶太人，四處遊行，假裝靠神的靈行奇事（參 Lightfoot 的 Horæ in loc.），外邦人中也有許多自稱受感動的。如今使徒告訴他們，凡不認基督、褻瀆基督的，都不能在神靈的影響之下，也不能靠神靈的能力行事：因為神的靈藉著預言、神蹟、他從死裏復活、其教訓在人中之間的成功，以及在其身上的果效，已為基督作了無可辯駁的見證；絕不會自相矛盾到一個地步，宣稱他是可咒詛的。另一方面，「若不是被聖靈感動的，也沒有能說耶穌是主的」（即以此信仰而活，並行神蹟加以證實）。要在人前承認這真理、至死持守、並活在其影響之下，若沒有聖靈的成聖之工，便不能做到。除非這信是由聖靈所生發的，否則沒有人能以信服的順服與倚靠稱基督為「主」。在試煉之日，若非聖靈賜下膽量與鼓勵，沒有人能承認這真理。當注意：我們對聖靈的運行與影響，在成聖與堅忍上所有的依靠，正如我們對基督的中保之工，在和好與在神面前蒙悅納上所有的依靠一樣，都是不可少的；也沒有人能以神蹟證實這真理，除非靠著聖靈。若是邪靈有能力，也絕不會幫助傳播一個對魔鬼的國度如此具毀滅性的教義與宗教。使徒在此所斷言並論證的要旨是：在基督教的仇敵中間，無論有甚麼受感動或行神蹟的宣稱，都不可能出於神的靈；但若非靠著聖靈，沒有人能在心裏信這事，也沒有人能以神蹟證明耶穌是基督：所以他們中間這些非凡的作為與能力，都是出於神的靈。他又補充說，
四、這些屬靈的恩賜雖出於同一位聖靈，卻是多樣的。它們同有一個源頭與本源，本身卻是種類繁多。一個有自由的原因可以產生多樣的果效；同一位賜予者也可以賜下各樣的恩賜（參羅十二4）。「恩賜原有分別」——如啟示、方言、預言、翻方言——「聖靈卻是一位」。職事也有分別，即不同的職分，以及履行職分的人，不同的條例與設立（參羅十二28-30），但主卻是一位，這一切都是他所設立的（參羅十二6）。「功用也有分別」，即各樣行奇事的大能，稱為 energemata dynameon（參羅十二10），如這裏的 energemata，「神卻是一位，在眾人裏面運行一切的事」。恩賜、職事、功用各有不同，卻都出於一位神、一位主、一位聖靈；也就是出於父、子、聖靈，這是一切屬靈福氣與賜予的泉源與本源：一切都從同一泉源流出；都有同一位作者。它們本身無論怎樣不同，在這一點上卻彼此一致：都是從神來的。其中數種在此也被具體列出（參羅十二8-10）。各人有各人的恩賜，有人有這一樣，有人有那一樣，都是出於並藉著同一位聖靈。有人蒙賜「智慧的言語」——有人說，這是對福音奧祕的認識，並能加以解釋的能力，是對基督教信仰的宗旨、性質與教義的精準理解。也有人說，這是講出如所羅門箴言那樣莊重語句的能力。有人將這「智慧的言語」限於使徒所領受並傳講的啟示。——「又有一人蒙這位聖靈賜他知識的言語」——有人說，這是對奧祕的認識（參羅二13），這些奧祕包藏於舊約的預言、預表與歷史之中；也有人說，這是在疑難案件中給予建議與謀略的技巧與敏銳。——「又有一人蒙這位聖靈賜他信心」——即行神蹟的信，或對神的大能與應許的信，使他們能在任何境遇中信靠神，在自己的本分上前行，並且無論有何等艱難危險，都承認並宣認基督的真理。——「還有一人蒙這位聖靈賜他醫病的恩賜」——即醫治病人，或藉按手，或藉抹油，或單憑一句話。——「又叫一人能行異能」，即大能的功效 energemata dynameon，如叫死人復活、使瞎子看見、使啞巴說話、使聾子聽見、使瘸子行走。——「又叫一人能作先知」，即預告將來之事的能力（這是「先知」一詞較常見的含義），或藉聖靈特別的恩賜來解明聖經（參羅十四24）。——「又叫一人能辨別諸靈」，即分辨真假先知的能力，或辨識任何人擔任某職分的實際內在資格，或如彼得對亞拿尼亞那樣，藉聖靈發現人內心的運作（徒五3）。——「又叫一人能說方言」，即受感動說多種語言的能力。——「又叫一人能翻方言」，即將外語迅速而準確地譯成本國語的能力。初期的傳道人與教會，就是蒙了如此豐富多樣的屬靈恩賜。
五、這些恩賜賜下的目的：「聖靈顯在各人身上，是叫人得益處」（參羅十二7）。聖靈藉著這些恩賜的運用而顯明出來；他的影響與作為在其中顯露。但這些恩賜的分配，不是為擁有者的榮耀與利益，而是為教會的益處，為建立基督的身體，並推廣與促進福音。當注意：神賜給任何人甚麼恩賜，都是為要他用以行善，無論這些恩賜是普通的還是屬靈的。他普遍恩典中所賜外在的恩賜，當為他的榮耀而增益，並用以向人行善。沒有人僅僅為自己而擁有這些恩賜。它們是交託在他手中的責任，用以使人得益；他越以這些恩賜使別人得益，到末了這些恩賜便越豐盈地歸到他的帳上（腓四17）。屬靈的恩賜賜下，是要人用以使教會得益、促進基督教。它們不是為展示，而是為服事；不是為排場與誇耀，而是為建立；不是為高抬擁有的人，而是為建立別人。
六、這些恩賜賜下的分量與比例：「這一切都是這位聖靈所運行、隨己意分給各人的」。這是按照賜予者的主權喜悅。還有甚麼比「恩賜」更自由的呢？神的靈豈不能隨自己的旨意處理他自己的東西嗎？他豈不能隨他所喜悅的人、按他所喜悅的比例賜下——把這一樣恩賜給這人，那一樣給那人；給這人多些，那人少些——他看為合宜就這樣行嗎？他豈不是最善判斷自己的旨意當如何成就、自己的賞賜當如何頒賜嗎？這不在乎人的意願，也不在乎人所看為合宜的，而在乎聖靈所喜悅的。當注意：聖靈是一位神聖的位格。他隨己意運行神聖的作為、分配神聖的恩賜，憑自己的大能、按自己的喜悅而行，不依賴、也不受制於任何事物。然而，他雖自由而無可攔阻地分配這些恩賜，其目的卻不是為個人的榮耀與利益，而是為公眾的益處，為建立教會——基督的身體。
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)
繁體中文
勸勉合而為一（主後五十七年）
¹² 就如身子是一個，卻有許多肢體；而且肢體雖多，仍是一個身子；基督也是這樣。
¹³ 我們不拘是猶太人，是希臘人，是為奴的，是自主的，都從一位聖靈受洗，成了一個身體，飲於一位聖靈。
¹⁴ 身子原不是一個肢體，乃是許多肢體。
¹⁵ 設若腳說：「我不是手，所以不屬乎身子，」它不能因此就不屬乎身子。
¹⁶ 設若耳說：「我不是眼，所以不屬乎身子，」它不能因此就不屬乎身子。
¹⁷ 若全身是眼，從哪裏聽聲呢？若全身是耳，從哪裏聞味呢？
¹⁸ 但如今，神隨自己的意思把肢體俱各安排在身上了。
¹⁹ 若都是一個肢體，身子在哪裏呢？
²⁰ 但如今肢體是多的，身子卻是一個。
²¹ 眼不能對手說：「我用不著你」；頭也不能對腳說：「我用不著你」。
²² 不但如此，身上肢體人以為軟弱的，更是不可少的。
²³ 身上肢體，我們看為不體面的，越發給它加上體面；不俊美的，越發得著俊美。
²⁴ 我們俊美的肢體，自然用不著裝飾；但神配搭這身子，把加倍的體面給那有缺欠的肢體，
²⁵ 免得身上分門別類，總要肢體彼此相顧。
²⁶ 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。
使徒在此藉著把基督的教會比作人的身體，證明他先前所斷言的真理，並提醒哥林多那些有恩賜的人記念自己的本分。
一、藉著告訴我們一個身體可以有許多肢體，而同一身體的許多肢體仍是一個身體（羅十二12）：「就如身子是一個，卻有許多肢體；而且肢體雖多，仍是一個身子；基督也是這樣」——即奧秘的基督（如神學家通常所說）。基督與他的教會構成一個身體，如頭與肢體；這身體由許多部分或肢體構成，卻只是一個身體；因為一切肢體都「從一位聖靈受洗，成了一個身體，飲於一位聖靈」（羅十二13）。猶太人與外邦人、為奴的與自主的，在這事上同等：都受洗歸入同一身體，並有分於同一聖靈。基督徒藉洗禮成為這身體的肢體：他們受洗歸入一身體。這外在的禮儀是神所設立的，表明重生，因此被稱為「重生的洗」（多三5）。但我們之成為基督身體的肢體，是藉著聖靈，藉著聖靈的更新。是聖靈的運行——以外在的施行為表明——使我們成為肢體。而我們藉著在另一個條例中的相交得以維持；但那時不單是藉著喝那酒，更是藉著飲於一位聖靈。外在的施行是神所設立使我們有分於這大益處的方法；但使我們真正成為基督身體的肢體、並維持我們與他的聯合的，乃是聖靈的洗——內在的更新與飲於一位聖靈，時常有分於他使人成聖的影響。被一位聖靈所賦予生命，使基督徒成為一個身體。當注意：一切有基督之靈的人，不分彼此，都是基督的肢體——無論是猶太人或外邦人、為奴的或自主的；除這樣的人之外，沒有別人。而基督一切的肢體構成一個身體；肢體雖多，身體卻是一。他們是一個身體，因為他們有一個生命的原則；一切都是被同一位聖靈所賜生命、所賦予生氣的。
二、每個肢體有它特定的形態、位置與用途。1. 最卑微的肢體仍是身體的一部分。腳和耳可能不如手和眼有用；但因為一個不是手、另一個不是眼，它們就因此說自己不屬身體嗎（羅十二15-16）？奧秘身體的每個肢體也不能有相同的位置與職分；但那又怎樣呢？它就因此否認與身體的關係嗎？因為它不是被安置在同樣的崗位、或蒙賜同樣的恩賜，它就說「我不屬基督」嗎？不，他身體中最卑微的肢體與最尊貴的肢體一樣是肢體，也一樣被他真實地看顧。他一切的肢體對他都寶貴。2. 身體之中必有肢體的分別：「若全身是眼，從哪裏聽聲呢？若全身是耳，從哪裏聞味呢？」（羅十二17）。「若都是一個肢體，身子在哪裏呢？」（羅十二19）。「肢體是多的」——因此他們中間必有分別——「身子卻是一個」（羅十二20）。身體的一個肢體不是身體；身體是由許多構成的；在這許多之間必有分別——位置、形態、用途等的分別。基督的身體也是如此；其肢體必有不同的用途，因此有不同的能力，也在不同的位置——有人有這一樣恩賜，有人有另一樣。肢體的多樣性增加身體的美。一個身體若全是耳、或全是眼、或全是手臂，那是何等的怪胎！教會中有各樣不同的恩賜與職分，也是如此增添其美觀與好看。3. 在天然身體中肢體的安排與位置，是照神所喜悅的：「但如今，神隨自己的意思把肢體俱各安排在身上了」（羅十二18）。我們可以明明看出肢體分配中的神聖智慧；但這是照他旨意的計議而作的；他隨自己所喜悅的分別並分配它們。基督身體的肢體也是如此：他們蒙揀選到這樣的崗位、蒙賜這樣的恩賜，都是照神所喜悅的。他既是萬有的主，便隨自己的旨意分配他的恩惠與恩賜。誰能反對他的喜悅呢？這給了我們甚麼基礎去埋怨自己、或嫉妒別人呢？我們當盡自己崗位的本分，而不當在心中埋怨、或與別人爭論說我們不在他們的崗位。4. 身體的一切肢體，在某方面對彼此都是有用的、必需的：「眼不能對手說：『我用不著你』；頭也不能對腳說：『我用不著你』」；不，那些「以為軟弱的肢體更是不可少的」（羅十二21-22）；神如此配合調和它們，使它們彼此都是必需的，並對全身都是必需的；沒有一部分是多餘、不必要的。每個肢體都為某個好目的而有用：對其同伴肢體有用，對全身的好狀態必需。基督身體中沒有一個肢體不能、也不該對同伴肢體有用，並在某些時候、某些情形下是必需的。沒有人當輕視並嫉妒別人，因為神既隨自己所喜悅的在他們中間設立了分別，卻又使他們都在某種程度上互相依賴，使他們因彼此的互相有用而彼此看重、彼此關切。在某一恩賜上超過別人的人，不能說他們不需要在那恩賜上不及他們的人——而也許在別的恩賜上他們反而超過前者。不，連最低的肢體都有用處，最高的也不能沒有他們而運作良好。眼需要手，頭需要腳。5. 人對全身如此關切，以至「不體面的肢體越發加上體面，不俊美的越發得著俊美」。那些不適於像其他肢體一樣暴露於眼前、或形狀難看、或令人羞慚的部分，我們最謹慎地以衣遮蓋；而俊美的部分則沒有這種需要。神護理的智慧如此安排並調和事物，使最缺少尊榮的部分得著最豐富的關切與尊榮（羅十二24）。基督身體的肢體當如此對待同伴肢體：他們不當因同伴的軟弱而輕視或責備他們，倒當設法遮蓋隱藏這些軟弱，盡力給它們最好的面貌。6. 神聖的智慧如此安排並命定這些事，使身體的肢體不至結黨分門——彼此分裂、各為自己的利益而行動——卻彼此善意相待、彼此溫柔關切，彼此同感對方的憂傷、彼此同享對方的快樂與喜樂（羅十二25-26）。神如此調和天然身體的肢體，「免得身上分門別類」（羅十二25）——肢體之間沒有破裂與不聯合，甚至沒有絲毫彼此的忽視。這在基督屬靈的身體中也當避免。這身體中不當有分門，肢體當以最堅強的愛的紐帶緊密聯合。這愛的一切衰退都是分門的種子。基督徒在何處對彼此冷淡，他們便在何處對彼此漠不關心。這種彼此的忽視就是分門的開始。天然身體的肢體被安排為彼此關切、互相照應，為要防止身上的分門。基督的身體也當如此；肢體當彼此同感。正如在天然身體中一部分的痛苦影響全身，一部分的安逸與快樂影響全身，基督徒也當看自己在同伴基督徒的尊榮中有分，並在他們的受苦中一同受苦。當注意：基督徒的同感是基督徒本分的一大支派。我們不但不當輕看弟兄的受苦，反當與他們同受；不但不當嫉妒他們的尊榮，反當與他們同樂，並看自己在其中同得尊榮。
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)
繁體中文
論屬靈的恩賜（主後 57 年）
²⁷ 你們就是基督的身子，並且各自作肢體。 ²⁸ 神在教會所設立的：第一是使徒，第二是先知，第三是教師，其次是行異能的，再次是得恩賜醫病的，幫助人的，治理事的，說方言的。 ²⁹ 都是使徒嗎？都是先知嗎？都是教師嗎？都是行異能的嗎？ ³⁰ 豈都是得恩賜醫病的嗎？豈都是說方言的嗎？豈都是翻方言的嗎？ ³¹ 你們要切切地求那更大的恩賜。我現今把最妙的道指示你們。
一、在此使徒總結他的論證，並將這比喻應用於基督的教會。關於這一點，當注意：
1. 基督徒與基督之間、以及彼此之間所站的關係。教會，即歷世歷代全體基督徒的集合體，就是他的身子。每一個基督徒都是他身子的一個肢體，而每一個別的基督徒與他的關係就是同作肢體（羅十二 27〔原文作林前十二 27〕）：*你們就是基督的身子，各自作肢體。*每一個肢體都是身子的一部分，而不是整個身子；每一個肢體與身子相連，作為它的一部分，而所有肢體彼此之間都有共同的關係、彼此相依，並且應當彼此關懷、互相顧念。天然身子上的肢體如何安排，屬靈身子上的肢體也當如何安排。當注意：彼此冷漠，更不用說輕視、仇恨、嫉妒、爭競，在基督徒當中是極不自然的事。這正如同一身子上的肢體對彼此毫無關切，或彼此相爭一樣。這正是使徒在此論證中的主旨。他在此竭力要壓制那因屬靈恩賜而在哥林多人中間蔓延的驕傲、自誇與爭競之靈。
2. 基督所設立的各樣職分，以及他所分賜的各樣恩賜或恩惠（羅十二 28〔原文作林前十二 28〕）：神在教會所設立的：第一是使徒，即受託賦予建立教會所必需之一切權柄的首要工人，並負責完整啟示神旨意的。第二是先知，即如傳福音者那樣藉默示得著能力的人。第三是教師，即無論帶或不帶牧養之職、勞苦於言語與教導的人。其次是行異能的，即行異能的人。得恩賜醫病的，即有權柄醫治疾病的人；幫助人的，即憐恤病人與軟弱者並服事他們的人；治理事的，即掌管教會慈善捐項、分給窮人的人；說方言的，即能說多種語言的人。關於這一切，當注意：(1) 這些恩賜與職分的豐富多樣。何等繁多！良善的神向初期教會豐豐富富地交通他的恩賜；他絕不吝嗇他的好處與恩惠。不，他為他們豐富預備。他們一無所缺，反倒有所儲藏——一切必需的，甚至更多；連他們所便利需要的，也都不缺。(2) 當注意這些職分與恩賜的次序。它們在此按其等級排列。最有價值的居首。使徒、先知與教師都是為要教導百姓，使他們在神的事上得著美好的認識，並促進他們屬靈的建造：若沒有這些人，無論是福音的知識還是聖潔都無法推廣。但其餘的人，無論多麼適合成就基督教的偉大宗旨，卻沒有如此直接關乎宗教（嚴格意義上的宗教）的功用。當注意：神是按事物真實的價值來估量，我們也當如此；而事物的用處是衡量其真實價值最好的準則。那些最能達成最高目的的事物最為寶貴。使徒的權柄相較於那些只有醫病與行異能恩賜的人，正是如此。在這列舉中居於末後、最低位置的，是說方言的恩賜。就其本身而言，這是所有這些恩賜中最無用、最微不足道的。醫病、賙濟窮人、幫助病人，各有用處；但若人說各樣語言只是為了消遣或炫耀，那是何等虛空的事！這也許能引起聽者的驚奇，卻不能促進他們的建造，也不能給他們任何益處。然而從羅十四 1-23〔原文作林前十四 1-23〕看來，哥林多人顯然極以這恩賜自誇。當注意：要壓制人的驕傲，讓人知道自己所誇之事的真實價值，這是何等合宜的方法！人所最看重的，往往正是最不值錢的，這實在是司空見慣的事；而讓他們知道自己錯得多麼離譜，以使他們恢復清醒，實在大有益處。(3) 這些恩賜分賜給各人的方式各有不同——不是全部給一個人，也不是每個人都一樣。所有肢體與職事在教會中並非同等地位，恩賜也不同（羅十二 29、30〔原文作林前十二 29、30〕）：*都是使徒嗎？都是先知嗎？*若如此，教會就成了怪物：正如全身都是耳、或全身都是眼一樣。有人適合這一職分與工作，有人適合那一職分與工作；聖靈隨己意分給各人。我們若地位與分額較別人低、較別人少，就當安於自己的等次與分額。我們若地位較高、恩賜較大，也不可自高自大、輕看別人。身子的每一個肢體都當守住自己的等次，盡自己的本分；並且都當彼此服事，共同促進整個身子的益處，不可嫉妒、輕視、忽略或苦待任何一個肢體。若所有肢體都各盡其職，基督教會將是何等有福的體制！
二、他以一個勸勉（按多數人的讀法）和一個提示結束本章。1. 勸勉他們切切求那更大的恩賜——charismata ta kreittona——dona potiora, præstantiora，或指本身最有價值的，或指對別人最有用的；其實這兩者在真理上是一致的：本身最有價值的，就是那些最能叫神得榮耀、叫教會得建造的恩賜。這樣的恩賜應當最熱切地追求。當注意：我們應當最渴慕那最好、最值得的事物。因此恩典當置於恩賜之上；而在諸般恩賜中，最有用的恩賜當置於首位。但有人不是將這話讀作勸勉，而是讀作責備：zeloute——「你們彼此嫉妒」各人的恩賜。在羅十三 4〔原文作林前十三 4〕中，同一個字正是這樣翻譯的。你們為著恩賜爭競相爭。這確實是他們所作的。使徒在此責備這種行為，並竭力加以糾正。*唯有驕傲才生爭競。*哥林多教會中的這些紛爭正是由此而起。這是關於位次的爭論（正如基督徒中間大多數爭論一樣，無論他們用什麼藉口來粉飾）；而關於位次的爭論熄滅了愛心，原也不足為奇。當人人都想站在首位的時候，他們彼此擁擠、推倒或排擠自己的弟兄，也就不足為奇了。恩賜可因其用處而被看重，但若成為驕傲與紛爭的燃料，便是有害的。因此使徒竭力要防止這種情形。2. 他給他們一個更妙之道的提示，即愛——彼此相愛與善意之道。這才是叫他們安靜、彼此聯結、並使他們的恩賜轉為教會益處與建造的唯一正途。這能使他們彼此以恩慈相待、互相關切，因而平靜他們的心靈，終止他們那些小小的意氣之爭與紛爭，以及關於位次的辯論。按使徒所言，那些有最多真實基督之愛的人，才是站在最前列的。當注意：真實的愛遠勝於最榮耀的恩賜。心中燃起彼此相愛之火，遠勝於頭戴最華麗的頭銜、職位或權柄而發出光芒。
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、論到屬靈恩賜的事——這些恩賜豐豐富富地傾注在哥林多教會之上。他考察恩賜的來源——是出於神；又考察其多樣性和功用——都是為著同一個總目標，就是推進基督教信仰並建立教會（林前十二1-11）。二、他以人的身體為比方來說明這事——身體上所有肢體彼此相關、互相服事，各肢體各有其當有的地位和功用（林前十二12-26）。三、他告訴我們教會就是基督的身體，各肢體領受不同的恩賜，為要使整個身體和每個肢體都得益處（林前十二27-30）。最後四、他以勸勉他們追求比這些恩賜更有益處的事作為結束（林前十二31）。