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For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.—1 COR. 11:26.
每逢你们吃这饼,喝这杯,你们是表明主的死,直等到他来。——哥林多前书11:26
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THE Corinthians were a church planted by Paul, watered by a long preaching among them; but notwithstanding all his pains, he receives news of some corruptions crept in and overspreading that church.
哥林多人是保罗建立的教会,经他在他们中间长期传道得以滋养;但尽管他付出了诸多努力,他仍听闻一些败坏已悄然进入并蔓延那个教会。
Some that minded the welfare of the Corinthian church, had stirred it up to write to Paul for the decision of several cases, which were controverted among them.
一些关心哥林多教会福祉的人,促使教会写信给保罗,请他裁决他们中间存在争议的几个案例。
In this chapter the fifth case comes to be handled, about the ordering their public assemblies.
在本章中,第五个案例被处理,关于规范他们公共聚会的秩序。
(1.) Concerning the carriage of men and women in the church. (2.) The celebration of the Lord’s Supper. (3.) The use and exercise of spiritual gifts, chap. 12.
(1.) 关于男女在教会中的举止。(2.) 主的晚餐的庆祝。(3.) 属灵恩赐的使用和操练,第12章。
In ver. 17, the apostle makes a transition from the first to the second, and taxeth them with their divisions, which were the ground of their other miscarriages.
在第17节,使徒从第一点过渡到第二点,指责他们的分裂,这是他们其它过犯的根源。
Observe, Divisions in a church are usually attended with sad consequences.
请注意,教会中的分裂通常伴随着可悲的后果。
They despoil the church of its beauty and ornaments, and many times are an occasion of sullying the beauty of divine institutions; they here hindered a communion one with another.
分裂剥夺了教会的美丽和装饰,并多次成为玷污神圣制度之美的场合;在此它阻碍了彼此的交通。
All communion is founded upon union. Divisions shook that, and brought in gross miscarriages about the Lord’s Supper; a disorderly meeting, one taking before another, and making the Lord’s Supper a scrambling feast; discovering more passion one against another than a mindfulness of the sufferings of Christ; and their unworthy receivings provoked God to send among them deadly diseases, ver. 30.
一切交通都建基于合一。分裂动摇了合一,并在主的晚餐上带来了严重的过犯;聚会混乱无序,彼此争先恐后,使主的晚餐成了一场争抢的盛宴;表现出彼此间更多的激情,而非铭记基督的受苦;他们不配领受,惹动神降致死的疾病在他们中间,第30节。
Observe, In all reformations, we are not so much to mind what this or that custom of the church is, when there is a clear word to walk by.
在所有的改革中,当有明确的话语可遵循时,我们不必过于关注教会的这样或那样的习俗。
Christ overthrows polygamy by reducing the number of persons married to the first institution: Mat. 19:4, 9, ‘God created male and female.’
基督通过将结婚人数减少到最初的设立,推翻了一夫多妻制:马太福音19:4,9,”神创造了男性和女性。”
This miscarriage was chiefly in their ἀγάπαι, or banquets which they had before the supper, which were set up in imitation of Christ, who kept his last supper with his disciples, at the end whereof he instituted this sacrament.
这个失误主要在于他们的ἀγάπαι,或晚餐前的宴席,这是为了效仿基督而设立的,基督与门徒共进最后的晚餐,在晚餐结束时设立了这个圣礼。
Now, in the eating of this, the rich brought their dainties, and ate to gluttony and excess, before the poor were met together, and left the scraps for the meaner sort, and thereby did shame them, ver. 22; i.e. did upbraid them with their poverty.
现在,在吃这个的时候,富人带来了他们的美味,在穷人聚集之前就狼吞虎咽,留下残羹剩饭给低贱的人,因此羞辱了他们,第22节;即嘲笑他们的贫穷。
Whence observe,
由此观察,
- The community of goods, or a voluntary levelling, was not a standing institution in Paul’s time; among the Corinthians you find it not in use. There were rich, and there were poor; distinctions among men; men were proprietors of their own goods.
在保罗时代,财产共有制或自愿均平并不是一个常设机构;在哥林多人中,你发现它没有被使用。有富人,也有穷人;人与人之间有区别;人是自己财物的所有者。 - How soon will corruptions creep into the best church! This mighty corruption, an epicurean carriage, crept into this knowing and well-gifted church betimes, while the great apostle was living, who had the conduct of them, and of all the churches of the Gentiles.
腐败很快就会渗入最好的教会!这个强大的腐败,一种享乐主义的做法,很早就渗入了这个有知识和恩赐的教会,那时伟大的使徒还在世,他管理着他们,以及所有外邦人的教会。
The devil will sow his tares where God sows his wheat. As he opposed Christ at the very entrance into his office, to make his mediation insignificant, so he will endeavour to corrupt a church at the first entrance of the gospel, to make it altogether fruitless.
魔鬼要把稗子撒在上帝撒麦子的地方。正如他在基督刚开始工作时就反对他,使他的调解无关紧要一样,他也会在福音刚进入教会时就努力腐蚀教会,使福音完全不结果子。
- Human ceremonies are not to be urged, especially when they by abuse degenerate into superstition, carnality, and profaneness.
人的仪式不应该被强调,特别是当它们被滥用而堕落为迷信、肉欲和亵渎时。
The apostle, when he explains what he had ‘received from the Lord,’ and ‘delivered to’ the Corinthians, makes no mention of a divine institution of those ἀγάπαι, love-feasts, which they used in those days, in imitation of the supper which preceded the first institution of this ordinance.
使徒在解释他从主所领受并交付给哥林多人的事情时,没有提到那些ἀγάπαι(爱宴)有神圣设立,他们当时举行爱宴是为了效仿在设立圣餐之前的晚餐。
He speaks nothing in the defence of this custom, nor urgeth it upon them, but only presseth the institution. Divine institutions, because of God’s sanction, are not to be laid aside, though abuses creep in.
他没有为这种习俗辩护,也没有强迫他们遵守,而只是强调圣餐的设立。神的设立,因为有神的认可,虽有弊端滋生,也不可废弃。
What is man’s must be discarded, what is God’s must be preserved. Tares ought to be separated from the wheat.
人的规定必须废除,神的命令必须遵守。稗子应当和麦子分开。
This human ceremony might claim precedency of all others that wanted the stamp of divine authority, and that by reason of its seniority, more ancient than all those of a later date in the church; yet it being but human in its original, is laid aside, and not practised (that I know of) in any church in the world.Paul proves here the divine institution, not any superaddition by the prudence of man.
这个人的仪式可能比其他没有神权威印记的仪式要求更高的优先权,因为它年代更久远,比教会后来的仪式都更古老;然而,它本质上只是人的仪式,已被搁置一边,据我所知,在世上任何教会都不实行。保罗在此证明了神圣的设立,而不是出于人的智慧所添加的。
Table of Contents目录
A DISCOURSE OF THE END OF THE LORD’S SUPPER
主餐的目的论
A DISCOURSE OF THE SUBJECTS OF THE LORD’S SUPPER
主餐的参与者论
A DISCOURSE OF THE UNWORTHY RECEIVING OF THE LORD’S SUPPER
不配领受主餐论