061 罗马书12章6节 预言的恩赐
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- Pic 问小孩子：恩赐gifts让你想到什么？
- 小孩子：人给人礼物是让对方享受，上帝给人恩赐(gifts) 是给我们服事人
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- 罗12:6 照着所赐给我们的恩典，我们各有不同的恩赐：说预言的，就应当照着信心的程度去说
- 上文：我们互相作肢体，我们彼此需要对方。彼此造就。(V2)
- Pic 不是独行侠！你不按神心意去服事其它肢体，也不愿人造就你
- V6 “我们各有不同的恩赐” （林前12:11）
- e.g.一些教会误以为每个都一定会有方言的恩赐 （林前12:10、12:30）[1]
- Pic e.g.餐桌：不同恩赐，不同功用，目的是要造就教会 （林前14:12）
预言的恩赐[2]
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- 新约预言的恩赐与旧约先知预言的不同
- 新约中的先知预言（林前12:29、14:29、徒13:1、15:32、21:10），不等同旧约先知预言的权柄
- 拥有预言恩赐的信徒必须需要顺服新约的使徒[6]（林前14:37、路10:16）
- 他们也必须顺服旧约先知，不能违背圣经（旧约先知）的教导
- 预言的恩赐是不会带出任何新的教义，或新的福音 (加1:8-9)
- 加添或删减圣经的都是假先知 (启22:18-19)
- a.p.谨慎：有许多假冒预言造成教会混乱
- 问：预言不是什么？
- 不是自己内心里想象出来的话
- 也不是自己良心的声音 （罗2:15、9:1）
- 不是他自己做梦，然后把自己的梦变成预言 （申13:1-3）
- 预言恩赐是圣灵在那人心里揭开一些事情。绝不是出于自己的意念。
- 徒11:28 其中有一个名叫亚迦布的站起来，借着圣灵指出天下将要有大饥荒；这事在革老丢时期果然发生了。
- 小心：很多预言新加坡地震与槟城大海啸，后来都没有发生。 那些都是假的！
- 亚迦布的预言是真的，因在革老丢时期果然发生了
- 徒21:8第二天我们离开那里，来到该撒利亚，到了传福音的腓利家里，与他住在一起。他是那七位执事中的一位。9他有四个女儿，都是童女，是会说预言的προφητεύω。10 我们住了几天之后，有一位先知，名叫亚迦布，从犹太下来。11 他来见我们，把保罗的腰带拿过来，绑住自己的手脚，说：“圣灵说，犹太人在耶路撒冷要这样捆绑这腰带的主人，把他交在外族人的手里。”
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- 地图：四个女儿会说预言的，但主却差亚迦布从犹大下去告诉保罗 (约2-3天徒步路程)
- 腓利四个女儿有预言恩赐，但主却没有让她们知晓。
- 预言恩赐者：不是什么都知道，也不是想知道什么就知道什么。
- 整个使徒行传记载中，是极少有的！不是惯例！
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- 徒21:12 我们听了这些话，就和当地的人劝保罗不要去耶路撒冷。13 保罗却回答：“你们为什么哭，使我心碎呢？我为主耶稣的名，不但被捆绑，就算死在耶路撒冷我也都准备好了。”14 他既然不听劝，我们只说了“愿主的旨意成就”，就不出声了。
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- 他们听见预言后，就劝保罗不要去耶路撒冷
- 但保罗坚决去。后他们说“愿主的旨意成就”，就不出声了
- a.p.拥有预言恩赐者，也不能随意自己解释！
- 保罗清楚他被感动往耶路撒冷去，也知道有患难等着他
- 徒20:22 现在，我的心灵受到催逼 constrained by the Spirit，要去耶路撒冷，我不知道在那里会遭遇什么事，23 只知道在各城里圣灵都向我指明，说有捆锁和患难在等着我。
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- 问：亚迦布预知什么？
- 亚迦布只是知道保罗要被绑
- 亚迦布不是精准知道一切
- 他说犹太人捆绑保罗把他交给外族人 not with precision
- （徒21:31-33）但保罗后来是被外族人千夫长捆绑，救他脱离要杀他的犹太人。
- 可能亚迦布只是知道保罗要被绑，然后他自己解释是保罗被犹太人绑
在哥林多教会中，保罗要求会众不可轻信，要衡量所听见的!
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- 林前14:29 讲道【先知讲道προφήτης prophets】的，也只可以两三个人讲，其余的人要衡量他们所讲的【当慎思明辨】let the others weigh。30 在座的有人得了启示，那先讲的人就应当住口。31 因为你们都可以轮流讲道【先知讲道προφητεύω prophesy】，好让大家都可以学习，都可以得到勉励。32 先知的灵是受先知控制的，33 因为上帝不是混乱的，而是和平的[7]。
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- 信徒有责任衡量，回到圣经中，慎思明辨！
- 不可轻信所听的一切[8] (约壹4:1)
- 这是为什么我们应当好好学习圣经，不然如何慎思明辨？
- 这也包括每一个主日的证道，都需慎思明辨
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- 预言恩赐主要的功能,是教导神的话（先知讲道）
- 预言恩赐：主要功用不是预知未来。而是教导神的话！[9]
- 例如：保罗的同工先知西拉 Silas (徒15:32、35、40)
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- 林前14:3 但那讲道【先知讲道προφητεύω prophesies】的是对人讲说,使他们得着造就、安慰[10]和劝勉。
- 预言 προφητεύω 和合本翻译为（先知讲道） prophetic teaching
- 够使信徒得造就、安慰和劝勉。（林前14:3、徒15:32）
- e.g. 一些拥有教导恩赐的人，可能没有讲道的能力。
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- 罗 12:6 … 说预言的 … 7… 教导的 … 8 劝慰的[11] παράκλησις …
- 预言、教导、劝慰，的恩赐都是使用圣经的话来造就人。
- 属不同恩赐，功用不同！different functions
- 其实都重要，我们应当按神给予我们的恩赐看得适中，不可骄傲自视太高（12:3）
- 一个人是可能同时拥有不同恩赐。但恩赐越大责任就越大
- 谨慎：有先知讲道恩赐，就骄傲无视其它恩赐的重要性！
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- 林前14:24 若都作先知讲道，偶然有不信的，或是不通方言的人进来，就被众人劝醒，被众人审明，25 他心里的隐情显露出来，就必将脸伏地，敬拜神，说：「神真是在你们中间了。」
- 不是指预知那人心里隐藏的，然后讲出来。
- 而是主使用他们在教导的过程中，圣灵通过他们所传的把那人内心隐藏的揭开
- 很奇妙，有一些牧者他们讲道时，主使用来揭开他们内心里的黑暗
- e.g.我记得20年前，拥有这样恩赐的一位女传道人讲道时，大家都感到特别受造就。
- 我们祈求主把这样好的恩赐，赐给我们！
- 林前14:4 …但那讲道【προφητεύω 预言/先知讲道】的是造就教会。
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- V6…就应当照着信心的程度 ἀναλογία analogia去说[12]
- 一些牧者解释，他按他的信心去说 e.g.他相信什么就能讲什么,不该有任何约束。
- 这种讲法容易造成一种不受约束的危险。他信什么就能讲什么。
- 另一种解释是，照着信仰的程度去说
- KJV: let us prophesy according to the proportion of faith
- 也可以被翻译为 “according to the analogy of the faith” 意思是：照着信仰的模式去说
- 作先知讲道的是不可违背圣经的规范，与所传的福音。
- 就像保罗在 林前14:-32 吩咐教会要对那些先知讲道所讲的一切当慎思明辨
总结：
我们都有不同的恩赐，为要造就教会
不同的恩赐都重要，不同恩赐有不同功用
你若是渴慕（预言/先知讲道）恩赐，当向主祈求
[1] 方言的恩赐是讲别国的语言 （徒2:4-13）方言的恩赐，不是自己学习的方言。保罗命令教会不要禁止说方言。(林前14:39)，方言能够造就自己。林前14:4 说方言的，是造就自己；作先知讲道（προφητεύω 预言）的，乃是造就教会。当没有人能翻译时，他就应当在会中闭口，只对自己和对上帝说好了 （林前14:28)，讲方言的信徒，也不明白自己在讲什么。在教会中宁可用悟性说五句教导人的话，强如说万句方言。（林前14:19）
[2] In these verses seven distinct gifts are mentioned. In 1 Corinthians 12:8–10 nine are specified, in 1 Corinthians 12:28, 29 also nine, in Ephesians 4:11 either four or five according as we regard “pastors and teachers” as one office or as two. Some of the gifts mentioned in these lists are not given here in Romans 12. In 1 Corinthians 12:28 the order of rank is expressly stated, at least in respect of the order, apostles, prophets, teachers. This same order for apostles and prophets appears in Ephesians 2:20; 3:5; 4:11. In the last cited passage the office of evangelist appears as third and is nowhere else specified in these lists. In all cases where order is intimated apostles are first and prophets second. Hence in this passage (Rom. 12:6–8), since the gift of prophecy is listed and the apostolic office is not, prophecy is mentioned first. The reasons why Paul does not refer to the apostolic office are apparent. There was no apostle at Rome (cf. 15:15–29, esp. vs. 20). He had alluded to his own apostolic commission in verse 3. It would scarcely be in accord with the pattern indicated in the New Testament for one apostle to give directions to another respecting the conduct of his office. The priority of the apostleship makes it thoroughly appropriate, on the other hand, for Paul to enjoin a prophet to exercise his gift “according to the proportion of faith”.Murray, J ……
As noted, not all the gifts referred to elsewhere are specified in this passage. It would not be proper to infer that only the gifts mentioned were present in the church at Rome. We may infer, however, that those dealt with and the corresponding directions were relevant and that the selection was sufficient to enforce concretely the regulative principles enjoined in verses 3–5.
Prophecy refers to the function of communicating revelations of truth from God. The prophet was an organ of revelation; he was God’s spokesman. His office was not restricted to prediction of the future although this was likewise his prerogative when God was pleased to unveil future events to him (cf. Acts 21:10, 11). The gift of prophecy of which Paul here speaks is obviously one exercised in the apostolic church as distinct from the Old Testament. In the Old Testament the prophets occupied a position of priority that is not accorded to those of the New Testament (cf. Numb. 12:6–8; Deut. 18:15–19; Acts 3:21–24; Heb. 1:1; 1 Pet. 1:10–12). But the important place occupied by the gift of prophecy in the apostolic church is indicated by the prophecy of Joel fulfilled at Pentecost (Joel 2:28; Acts 2:16, 17), by the fact that prophets are next in rank to apostles, and that the church is built upon “the foundation of the apostles and prophets” (Eph. 2:20). The apostles possessed the prophetic gift; they also were organs of revelation. But the apostles had other qualifications which accorded them preeminence and “prophets” were not apostles.
The regulative principle prescribed for a prophet was that he exercise his gift “according to the proportion of faith”.8 This has been interpreted, as a literal rendering might suggest, “according to the analogy of the faith”, faith being taken in the objective sense as the truth revealed and believed. This view would correspond to the expression, the analogy of Scripture, which means that Scripture is to be interpreted in accord with Scripture, that the infallible rule of the interpretation of Scripture is the Scripture itself.9 Much can be said in support of this interpretation.Murray, J.
[3] B B Warfield, Richard Gaffin, Palmer O Robertson, John Macarthur
[4] Not Cessationist but Cautious . John Calvin, John Murrary Vern Poythress, John M Frame, Wayne Graduem, 唐崇荣、林慈信、李健安、陈佐人
[5] John Calvin considered the forefather of Reformed Theology when commenting on 1 Corinthian Chpt 14:32 mourned over the lack of spiritual gifts (especially prophecy) in his church during his days and he admired the gifts bestowed to the Corinthian Church during the early days. For Calvin when commenting on Apostle instruction to the church for the prophets to wait and take their turn to prophesy says: “From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.”
[6] 使徒、先知、教师虽然都是教导圣经(林前12:29)，但是他们的职分与功用是不同。e.g. 使徒们所拥有的恩赐，是远远超过其他长老们或教师们。 今天已经没有使徒的职分。 但有一些是拥有使徒般的恩赐。Not apostle but apostolic gifts 那些自称是耶稣立他们为使徒的，是其它众教会都不会承认的。
Apostolic ministry consist of Prophecy contains teaching , exhortation, miracles, healings, tongues 1corin12:28 etc
[7] 先知的灵是受先知控制的 V32-33， 不是好像异教的乩ji童不受控制发疯
[8] Paul tells us that two or three would prophesy and “the others should weigh carefully what is said” (1 Cor. 14:29). It is clear that the early church was well aware of the danger of false prophets (Matt. 24:11, 24); there must be a testing of the spirits (1 John 4:1–6). It is some such process of which Paul appears to be speaking here. Morris, L.
[9] NT Prophets not only report prophecies , they are also teachers of the word of God in church .
For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use —which is obtained only by revelation, and the special inspiration of God. John Calvin commentary on 1 Corinthians 14:6
[10] παράκλησις exhort or encouragement （CUV NCV 安慰）。 但罗12:6 (CUV NCV 翻译 劝慰）。
[11] 劝慰 exhorts 比较是一些人私下鼓励劝慰人
[12] The regulative principle prescribed for a prophet was that he exercise his gift “according to the proportion of faith”.8 This has been interpreted, as a literal rendering might suggest, “according to the analogy of the faith”, faith being taken in the objective sense as the truth revealed and believed. This view would correspond to the expression, the analogy of Scripture, which means that Scripture is to be interpreted in accord with Scripture, that the infallible rule of the interpretation of Scripture is the Scripture itself.9 Much can be said in support of this interpretation. Murray, J.
The prophet when he speaks God’s word is not to go beyond that which God has given him to speak. As noted above, every gift must be exercised within the limits of faith and restricted to its own sphere and purpose. There is prime need that a prophet should give heed to this regulative principle because no peril could be greater than that an organ of revelation should presume to speak on his own authority. “The proportion of faith” points also in another direction. The prophet is to exercise his gift to the full extent of his prerogative; he is not to withhold the truth he is commissioned to disclose. Paul asserted his own faithfulness in this regard (Acts 20:20). Furthermore, this is not mere repetition of the “measure of faith” (vs. 3). In that case the accent falls on sober judgment. In verse 6 the emphasis is placed upon the proper discharge of the prophetic function and “proportion of faith” is by way of eminence the appropriate injunction. Murray, J.
The prophet is to do this in proportion to his faith, an expression that has been variously interpreted.45 It looks as though the prophet, a man or woman of faith, is to speak in accordance with that faith; personal faith which puts the prophet into immediate touch with God dictates what is to be said. The warning, on this view, is against continuing to speak “when he has nothing further to say that is inspired by the Spirit” (Leenhardt). But against allowing the prophet to “judge himself by his own faith” it is urged that this “would open the gates to every abuse and even false teaching” (Käsemann, p. 341). It is pointed out that faith here has the article, “the faith”, and the suggestion accordingly is made that the prophet is to prophesy in accordance with the faith, the general Christian position. Advocates of both positions argue their case with some fierceness. On the one hand are those who maintain that it is nonsense to speak of an official check on a charismatic gift; a “charisma” by definition needs no “official” authorization. On the other are those who say that if there is no check the way is wide open for any heresy to be introduced; all a man has to do is claim that he is a prophet. Perhaps what decides the point is the way prophecy was in fact practised. Paul tells us that two or three would prophesy and “the others should weigh carefully what is said” (1 Cor. 14:29). It is clear that the early church was well aware of the danger of false prophets (Matt. 24:11, 24); there must be a testing of the spirits (1 John 4:1–6). It is some such process of which Paul appears to be speaking here. Morris, L.