前言 属灵的恩赐
§1
前言 属灵的恩赐
§2
Preface Spiritual Gifts
§3
在犹太制度下，预言的恩赐曾出现在教会中。由于教会在犹太制度的末期处于非常腐败的状况，预言的恩赐曾消失了几个世纪。然而在犹太制度结束时，它又出现了，为要宣告弥赛亚的来临。施洗约翰的父亲撒迦利亚“被圣灵充满了，就说预言”（路1:67）。西面是一个又公义又虔诚的人，“素常盼望以色列的安慰来到。”他被圣灵带到圣殿里，预言耶稣是“照亮外邦人的光，又是祢民以色列的荣耀”。女先知亚拿，“将祂的事对一切盼望耶路撒冷得救赎的人讲说”（见路2:25,32,38）。还有一位最大的先知施洗约翰，蒙上帝拣选向以色列人介绍“上帝的羔羊，除去世人罪孽的”（约1:29）。[1]
§4
The gift of prophecy was manifested in the church during the Jewish dispensation. If it disappeared for a few centuries, on account of the corrupt state of the church towards the close of that dispensation, it re-appeared at its close to usher in the Messiah. Zachariah, the father of John the Baptist, “was filled with the holy spirit, and prophesied.” Simeon, a just and devout man who was “waiting for the consolation of Israel,” came by the spirit into the temple, and prophesied of Jesus as “a light to lighten the Gentiles, and the glory of Israel;” And Anna a prophetess “spake of him to all them that looked for redemption in Jerusalem.” And there was no greater prophet than John, who was chosen of God to introduce to Israel “the Lamb of God that taketh away the sin of the world.”?{1SG 5.1}[1]
§5
基督教的时代从圣灵的沛降开始，在信徒中间出现了各种属灵的恩赐。这些恩赐是那么丰富，以致保罗可以对哥林多教会的人说：“圣灵显在各人身上，是叫人得益处”（林前12:7）。——显在教会的每个人身上，而不是象许多人认为的那样显在世界的每个人身上。[2]
§6
The Christian age commenced with the out-pouring of the Spirit, and a great variety of spiritual gifts was manifested among the believers; and these were so abundant that Paul could say to the Corinthian church, “the manifestation of the spirit is given to?every man?to profit withal.” To every man in the Church, not to every man in the world, as many have applied it.?{1SG 5.2}[2]
§7
自从大背道以来，这些恩赐就很少出现了。这可能就是一般自称为基督徒者认为属灵的恩赐只限于早期教会的原因。但岂不是由于教会中的各种谬论和不信才使这些恩赐止息了吗？当上帝的子民藉着传讲上帝的诫命和耶稣的真道，确实达到起初的信心和行为时，“晚雨”岂不会再次显出这些恩赐吗？我们完全有理由这样推定。犹太人的时代虽然有背道，但它的开始和结束都有上帝圣灵的特别显现。既然基督教时代的亮光与从前的时代相比，就像日光与微弱的月光相比一样，我们就不可认定它以荣耀开始而以阴暗结束。既然为基督的第一次降临预备一班百姓需要圣灵的特别运行，那么为基督的第二次降临预备百姓就更需要圣灵的特别运行了；特别是因为末后的日子将是空前危险的日子，假先知们要有能力显大神迹大奇事，倘若可能，连选民都要迷惑了。但是让我们来看看圣经的真理吧：[3]
§8
Since the great apostasy these gifts have rarely been manifested; and this is probably the reason why professed?Christians generally believe that they were limited to the period of the primitive church. But is it not on account of the errors and unbelief of the church that the gifts have ceased? And when the people of God shall attain to primitive faith and practice, as they certainly will by the proclamation of the commandments of God and the faith of Jesus, will not “the latter rain” again develop the gifts? Reasoning from analogy we should expect it. Notwithstanding the apostasies of the Jewish age, it opened and closed with special manifestations of the spirit of God. And it is unreasonable to suppose that the Christian age, the light of which, compared with the former dispensation, is as the light of the sun to the feeble rays of the moon, should commence in glory and close in obscurity. And since a special work of the spirit was necessary to prepare a people for the first advent of Christ, how much more so for the second; especially, since the last days were to be perilous beyond all precedent, and false prophets were to have power to show great signs and wonders, insomuch that, if it were possible, they should deceive the very elect! But to the Scriptures of truth.?{1SG 5.3}[3]
§9
“祂又对他们说：‘你们往普天下去，传福音给凡受造的听。信而受洗的，必然得救；不信的，必被定罪。信的人必有神迹随着他们，就是奉我的名赶鬼；说新方言；手能拿蛇；若喝了什么毒物，也必不受害；手按病人，病人就必好了’”（可16:15-18）。[4]
§10
And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.?Mark 16:15-18.?{1SG 6.1}[4]
§11
“信的人必有神迹随着他们。”这些恩赐并不限于使徒，而是扩大到众信徒。谁会有这些恩赐呢？就是那些信的人。多久呢？没有任何期限。这个应许与传福音的伟大使命是并列的，延及最后一个信徒。[5]
§12
Says Campbell’s translation, “These miraculous powers shall attend the believers.” The gifts were not confined?to the apostles, but extended to the believers. Who will have them? Those that believe. How long? There is no limitation; the promise seems to run parallel with the great commission to preach the gospel, and to reach the last believer.?{1SG 6.2}[5]
§13
但有人提出反对的意见说，这种恩赐只限于使徒和因他们的讲道而相信的人；他们既完成了这使命，确立了福音，这些恩赐就随着那个世代结束了。让我们来看看那个伟大使命是不是也在那个世代结束了。太28:19,20：“所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。”[6]
§14
But it is objected that the promised aid was only to the apostles, and to those who believed through their preaching: that they fulfilled the commission, established the gospel, and that the gifts ceased with that generation. Let us see if the great commission ended with that generation.?Matthew 28:19, 20. Go ye, therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even to the end of the world.?{1SG 7.1}[6]
§15
基督既应许说：“我就常与你们同在，直到世界的末了。”传福音的使命显然就没有结束于早期教会。祂不是说：“使徒们，我就在各处与你们同在，直到地极”。而是说：“我就常与你们同在，直到世界的末了。”这里不是指犹太人的时代，因为那个时代已经结束于十字架了。因此我认为，早期福音的传讲和信服总是伴随着同样属灵的帮助。使徒们的使命隶属于基督教时代，并包括整个基督教时代。只是因为背道，这些恩赐才消失了，所以必会随着起初信心和行为的恢复而恢复。[7]
§16
That the preaching of the Gospel under this commission did not end with the primitive church is evident from the promise, “I am with you alway, even to the end of the world.” He does not say, I am with you, apostles, everywhere, even to the ends of the earth; but it is?always,?to the end of the world, or age. It will not do to say that the Jewish age is meant, for that had already ended at the cross. I conclude then that the preaching and the belief of the primitive Gospel will be attended with the same spiritual aid. The apostles’ commission belonged to the Christian age, and embraced the whole of it. Consequently the gifts were only lost through apostasy, and will be revived with the revival of primitive faith and practice.?{1SG 7.2}[7]
§17
我们从林前12:28得知，上帝已经在教会中设立或安排了某些属灵的恩赐。没有任何经文证明祂已经取消或废除了那些恩赐。我们必须断定它们是要被保留下来的。[8]
§18
In?1 Corinthians 12:28, we are informed that God hath set, placed or fixed, certain spiritual gifts in the church. In the absence of any scriptural proof that he has removed or abolished them, we must think they were intended to remain.?{1SG 7.3}[8]
§19
那么，证明它们被废除了的证据在哪里呢？在取消犹太人的安息日、设立基督教的安息日的那一章里，但那属于“不法的隐意”和“大罪人”的“行传”，不是圣经。然而反对的人声称，有圣经的证据证明这些恩赐已经停止，即下面的经文：“爱是永不止息。先知讲道之能终必归于无有；说方言之能终必停止；知识也终必归于无有。我们现在所知道的有限，先知所讲的也有限，等那完全的来到，这有限的必归于无有了。我作孩子的时候，话语象孩子，心思象孩子，意念象孩子，既成了人，就把孩子的事丢弃了。我们如今仿佛对着镜子观看，如同猜谜；到那时就要面对面了。我如今所知道的有限，到那时就全知道，如同主知道我一样。如今常存的有信，有望，有爱，这三样，其中最大的是爱”（林前13:8-13）。[9]
§20
Where is the proof then that they were abolished? In the same chapter where the?Jewish?Sabbath is abolished, and the?Christian?Sabbath instituted---a chapter in the acts of the mystery of iniquity, and the man of sin. But the objector claims Bible proof that the gifts were to cease contained in the following text; charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man I put away childish things. For now we see through a glass darkly: but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.?1 Corinthians 13:8-13.?{1SG 8.1}[9]
§21
这段经文确实预言了属灵恩赐，以及信和望的停止。但是它们是在什么时候停止呢？我们仍然在期待——“望变欢欣，祷变颂扬，信变见主，爱永长”（莱特《已负十架》）。[10]
§22
Well, this text does foretell the cessation of spiritual gifts, also of faith and hope. But?when?were they to cease? We still look forward to the time when?{1SG 8.2}[10]
§23
等那完全的来到，我们不再仿佛对着镜子观看，模糊不清，而要面对面时，它们才会停止。完全的日子还在将来；那时义人要得以完全，看得清楚明白。确实，那大罪人“既成了人，就把孩子的事丢弃了”。诸如预言、方言，和知识，以及起初基督徒的信、望、爱。但这段经文根本没有说，上帝打算除掉祂在教会里所设立的属灵恩赐，直到她的信和望达到完美，直到世上属灵能力和知识最辉煌的表显，也在不朽的荣耀面前黯然失色。[11]
§24
“Hope shall change to glad fruition, faith to sight, and prayer to praise.” They are to cease when that which is perfect is come—when we shall no longer see through a glass darkly, but face to face. The perfect day, when the just are made perfect, and see as they are seen, is yet in the future. It is true that the man of sin, when arrived at manhood, had put away such “childish things” as prophecies, tongues and knowledge, and also the faith and hope and charity of the primitive Christians. But there is nothing in the text to show that God designed to take away the gifts which he had set in the church, till the?consummation of her faith and hope---till the surpassing glory of the immortal state should eclipse the most brilliant displays of spiritual power and knowledge, ever manifested in this mortal state.?{1SG 9.1}[11]
§25
有人根据提后3:16提出的严重异议，我们只需稍加点评论。保罗在说圣经要使属上帝的人得以完全，预备行各样的善事时，如果是指不会再有默示的文字，那他为什么还要再写，不就此搁笔呢？为什么约翰在三十年后还写了《启示录》呢？这卷书中含有另一段被人引用来证明属灵恩赐已被废除的经文。[12]
§26
The objection founded upon?2 Timothy 3:16, which some have gravely presented, deserves no more than a passing remark. If Paul, in saying that the scriptures were able to make the man of God perfect, thoroughly-furnished unto all good works, meant that nothing more should be written by inspiration, why was he, at that moment, adding to those scriptures? At least, why did he not drop the pen as soon as that sentence was written? And why did John, thirty years afterwards, write the book of Revelation? This book contains another text which is quoted to prove the abolition of spiritual gifts.?{1SG 9.2}[12]
§27
“我向一切听见这书上预言的作见证，若有人在这预言上加添什么，上帝必将写在这书上的灾祸加在他身上；这书上的预言，若有人删去什么，上帝必从这书上所写的生命树和圣城删去他的分”（启22:18,19）。[13]
§28
For I testify to every man that heareth the words of the prophecy of this book, if any man shall add to these things, God shall add to him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.?Revelation 22:18, 19.?{1SG 9.3}[13]
§29
有人根据这段经文声，上帝既在古时藉着众先知多次多方地晓谕列祖，又在福音时代开始的时候藉着耶稣和祂的使徒们晓谕我们，祂就藉此严肃地承诺不再以那种方式向人传达什么了。因此那时以后所有的预言都必是假的。据说这是灵感正典的结束。假如这样，为何约翰从拔摩海岛回到以弗所后又写了《约翰福音》呢？他这么做岂不是给在拔摩岛上所写那卷书上的预言加添了什么吗？显然，根据这段经文，反对人加添什么或删去什么的那个警告，不是指整部圣经，而是单指《启示录》，因为它是这位使徒所写的。可是任何人都没有权利加添或删去上帝默示的其它任何一卷书。约翰在写《启示录》时有给《但以理书》的预言加添什么吗？根本没有。先知没有权利更改上帝的圣言。但是约翰的异象证实了但以理的异象，并且在《但以理书》所介绍的主题上另外提供了许多亮光。因而我认为，主并没有约束自己保持沉默，而是仍旧自由发言。我心中的话语总是：耶和华请讲，请藉着你所愿意的人讲话；仆人敬听。[14]
§30
From this text it is claimed that God, who at sundry times, and in divers manners, spake in time past to the fathers by the prophets, and, in the commencement of the Gospel day, by Jesus and His apostles, hath hereby solemnly promised never to communicate any thing more to man in that way. Hence all prophesying after this date must be false. This, say they, closes the canon of inspiration. If so, why did John write his Gospel after his return from Patmos to Ephesus? In doing so did he add to the words of the prophecy of that book written in?the Isle of Patmos? It is evident from the text, that the caution against adding to or taking from, refers not to the Bible as we have the volume compiled, but to the separate book of Revelation, as it came from the hand of the apostle. Yet no man has a right to add to or subtract from any other book written by inspiration of God. Did John, in writing the book of Revelation, add anything to the book of Daniel’s prophecy? Not at all. A prophet has no right to alter the Word of God. But the visions of John corroborate those of Daniel, and give much additional light upon the subjects there introduced. I conclude then that the Lord has not bound Himself to keep silence, but is still at liberty to speak. Ever be it the language of my heart, speak, Lord, through whom Thou wilt; Thy servant heareth.?{1SG 9.4}[14]
§31
用圣经来证明属灵恩赐已经废除的尝试，就这样完全失败了。既然阴间的权势未能胜过教会，既然上帝在地上仍有一班子民，我们就可以期待属灵的恩赐与第三位天使的信息一同发展。这信息将把教会带回到使徒时代教会的境地，确实成为世上的光，而不是世上的黑暗。[15]
§32
Thus the attempt to prove from scripture the abolition of spiritual gifts, proves a total failure. And since the gates of?Hades?have not prevailed against the church, but God still has a people on earth, we may look for the development of the gifts, in connection with the third angel’s message---a message which will bring back the church to apostolic ground, and make them indeed the light---not darkness---of the world.?{1SG 10.1}[15]
§33
此外：我们已预先得到警告说，在末后的日子会出现假先知。圣经也提供了一个标准，藉以试验他们的教导，好让我们辨别真假。这个极重要的标准就是上帝的律法。它既适用于预言也适用于先知的道德品质。如果在末后的日子没有真预言，那就容易说清楚得多了，并且可以杜绝一切欺骗的机会，而不必提供一个试验的标准，好像有真也有假。在赛8:19, 20中，有一个关于当代交鬼之人的预言，并提供了律法作为检验的标准：“人当以训诲和法度为标准，他们所说的若不与此相符，是因为他们里面没有光。”如果同时没有真的属灵表现和预言，为什么还说“他们所说的若不”呢？耶稣说：“你们要防备假先知，……凭着他们的果子就可以认出他们来”（太7:15, 16）。这是登山宝训的一部分，人人都可以看出这段话普遍适用于福音时代的教会。凭着假先知的果子，就可以认出他们来。换一句话说，凭着他们的道德品质，就可以认出他们来。藉以确定他们的果子是好是坏的唯一标准，就是上帝的律法。我们就这样被带到律法和和证言面前。真先知不仅所说的与圣经相符，而且他们的生活也必与圣经相符。一个这样讲话这样生活的人，我不敢定罪。[16]
§34
Again, we are forewarned that there would be false prophets in the last days, and the Bible gives a test by which to try their teachings, in order that we may distinguish between the true and the false. The grand test is the law of God, which is applied both to the prophesyings and to the moral character of the prophets. If there were to be no true prophesyings in the last days, how much easier to have stated the fact, and thus cut off all chance for deception, than to give a test by which to try them, as though there would be the genuine as well as the false.?In?Isaiah 8:19, 20, is a prophecy of the familiar spirits of the present time, and the law is given as a test. To the law and to the testimony: if they speak not according to?this word,?it is because there is no light in them. Why say,?“if?they speak not,” if there was to be no true spiritual manifestation or prophesying at the same time? Jesus says, beware of false prophets,...ye shall know them by their fruits.?Matthew 7:15. This is a part of “The Sermon on The Mount,” and all can see that this discourse has a general application to the church throughout the Gospel age. False prophets are to be known by their fruits; in other words, by their moral character. the only standard by which to determine whether their fruits are good or bad, is the law of god. Hence we are brought to the law and to the testimony. True prophets will not only speak according to this word, but they must live according to it. One who speaks and lives thus I dare not condemn.?{1SG 10.2}[16]
§35
假先知总是有一个特征，就是只看见平安的异象；正在他们说“平安稳妥”的时侯，毁灭会突然临到他们。而真先知却会大胆地指责罪恶，并警告将要临到的忿怒。[17]
§36
It always has been a characteristic of false prophets that they see visions of peace; and they will be saying peace and safety when sudden destruction comes upon them. The true will boldly reprove sin and warn of coming wrath.?{1SG 11.1}[17]
§37
凡与圣经明确的话语相抵触的预言，都要予以拒绝。我们的救主在警告祂的门徒关于祂复临的方式时，就是这样教导他们的。在耶稣当着门徒的面升天时，天使非常清楚地说，这位耶稣还要以他们所看到祂升天的方式回来。因此，耶稣在预言假先知在末后日子的工作时，说：“若有人对你们说：‘看哪，基督在旷野里’，你们不要出去：“看哪，基督在内屋中”，你们不要信”（太24:26）！有关这一点的所有真预言，都必须承认能看见祂从天降临。耶稣为什么不说，要拒绝那时所有的预言，因为已经没有真先知了呢？[18]
§38
Prophesyings which contradict the plain and positive declarations of the word are to be rejected. An example is given in the manner of Christ’s second coming. When Jesus ascended to heaven in the sight of his disciples, it was declared most explicitly by the angels, that this same Jesus should so come in like manner as they had seen him go into heaven. Hence Jesus in predicting the false prophets of the last days, says, if they shall say unto you, behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. All true prophesying on that point must recognize his visible?coming from heaven. Why did not Jesus say, reject all prophesying at that time, for there will be no true prophets then??{1SG 11.2}[18]
§39
“祂所赐的，有使徒，有先知，有传福音的，有牧师和教师，为要成全圣徒，各尽其职，建立基督的身体，直等到我们众人在真道上同归于一，认识上帝的儿子，得以长大成人，满有基督长成的身量”（弗4:11-13）。[19]
§40
Ephesians 4:11-13. “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.”?{1SG 12.1}[19]
§41
我们从这段经文前面的经文得知，基督“升上高天的时候，……将各样的恩赐赏给人”（弗4:8）。在这些恩赐中有使徒、有先知、有传福音的、有牧师和教师。赐下这些恩赐的目的是要使圣徒们在团结和认识上成全完备。现今有些自称是牧师和教师的人，认为这些恩赐约在一千八百年前就已经充分实现了它们的目标，所以就止息了。那么为何不放弃他们牧师和教师的称号呢？如果根据这段经文认定预言的职责只限于初期教会，那么传福音的职责也就只限于初期教会了——其它所有恩赐也是如此；因为没有作出区别。[20]
§42
We learn from a previous verse that when Christ ascended up on high, he gave gifts unto men. Of these gifts are enumerated apostles, prophets, evangelists, pastors and teachers. The object for which they were given was the perfecting of the saints in unity and knowledge. Some, who profess to be?pastors?and?teachers,?at the present day, hold that these gifts fully accomplished their object some eighteen hundred years ago, and consequently ceased. Why not then throw aside their titles of pastors and teachers? If the office of prophet is limited by this text to the primitive church, so is that of evangelist and all the rest; for there is no distinction made.?{1SG 12.2}[20]
§43
现在让我们思考一下这个问题。赐下所有这些恩赐都是为了在合一、知识和属灵上成全圣徒。在它们的影响之下，早期教会有一段时间曾享有了那种合一：“那许多信的人都是一心一意的。”而且这种合一状态的一个自然结果就是“使徒大有能力，见证主耶稣复活；众人也都蒙大恩”（徒4:31-33）。现在多么需要这样一种局面啊！但是背道及其分裂和败坏的影响污损了好教会的美衣，给她穿上了麻衣。结果就是分裂和混乱。基督教界从来没有象现今这样处于这么严重的信仰多样性状态。既然那些恩赐对保持初期教会的团结合一是必要的，那么它们对于现在恢复团结合一更是多么必要啊！而且根据预言，有丰富的证据证明上帝的旨意就是要在末后的日子恢复教会的团结合一。我们确信“耶和华归回锡安的时候，守望之人必亲眼看见”（见赛52:8）。而且，在末时，智慧人必明白（但12:10）。当这事实现时，凡上帝算为智慧人的，都必在真道上同归于一；因为那些确实正确理解了的人，必定会有相同的认识。除了为达到这种团结合一而赐下的那些恩赐，还有什么能实现这种合一呢？[21]
§44
Now let us reason a moment upon this point. All these gifts were given for the perfecting of the saints in unity, knowledge and spirit. Under their influence the primitive church enjoyed for a time that unity. “The multitude of them that believed were of one heart and of one soul.” And it seems a natural consequence of this state of unity, that “with?great power?gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.”?Acts 4:31-33. How desirable such a state of things now! But apostasy with its dividing and blighting influence marred the beauty of the fair church, and clothed?her in sackcloth. Division and disorder have been the result. Never was there so great a diversity of faith in Christendom as at the present day. If the gifts were necessary for the unity of the primitive church, how much more so to?restore?unity now! And that it is the purpose of God to restore the unity of the church in the last days, is abundantly evident from the prophecies. We are assured that the watchmen shall see eye to eye, when the Lord shall bring again Zion. Also, that in the time of the end the wise shall understand. When this is fulfilled, there will be unity of faith with all that God accounts wise; for those that do in reality understand aright, must, necessarily, understand alike. What is to effect this unity, but the gifts that were given for this very purpose??{1SG 12.3}[21]
§45
据此看来，这里所预言教会的完全状态显然还在将来；所以这些恩赐还没有实现它们的目的。《以弗所书》写于公元64年，约在保罗告诉提摩太说他被浇奠，离世的日子已经到了的两年前。背道的种子当时正在教会里发芽，因为保罗十年前在写给帖撒罗尼迦人的第二封书信中就曾说过：“那不法的隐意已经发动”（帖后2:7）。凶残的豺狼就要进来了，不爱惜羊群（徒20:29）。那时教会还没有进步到经文所预期的完全合一，而是即将被派系斗争所撕扯，被分门别类所混乱。使徒知道这一点；所以他必须透过那场大背道，看到聚敛上帝余民的时候，就是他所说的“直到我们众人在真道上同归于一”的时候（弗4:13）。因此在教会中设立的那些恩赐还没有完成任务。[22]
§46
From considerations like these, it is evident that the perfect state of the church here predicted is still in the future; consequently these gifts have not yet accomplished their end. This letter to the Ephesians was written in A.D. 64, about two years before Paul told Timothy that he was ready to be offered, and the time of his departure was at hand. The seeds of the apostasy were now germinating in the church, for Paul had said ten years before, in his second letter to the Thessalonians, “The mystery of iniquity doth already work.” Grievous wolves were now about to enter in, not sparing the flock. The church was not then rising and advancing to that perfection in unity contemplated in the text, but was about to be torn by factions, and distracted by divisions. The apostle knew this; consequently he must have looked beyond the great apostasy, to the period of the gathering of the remnant of God’s people, when he said, “till we all come into the unity of the faith.”?Hence the gifts that were set in the church have not yet served out their time.?{1SG 13.1}[22]
§47
“不要消灭圣灵的感动；不要藐视先知的讲论。但要凡事察验，善美的要持守”（帖前5:19-21）。[23]
§48
1 Thessalonians 5:19-21. “Quench not the spirit. Despise not prophesyings. Prove all things; hold fast that which is good.”?{1SG 14.1}[23]
§49
在这封书信中，使徒提出了基督复临的主题，然后描述了那个时候不信之世人的状况。他们正说“平安稳妥”的时候，主的日子将突然临到他们，而且突然的毁灭会象夜间的贼一样临到他们身上。接着他就劝勉教会，鉴于这些事情，就要保持警醒，谨慎自守。在他的劝勉中，有我们引用过的话：“不要消灭圣灵的感动”等。有些人可能会以为这三节经文在意义上完全没有联系；但它们根据各自所处的位置在次序上有着一种自然的关系。消灭圣灵感动的人会藐视先知的讲论；先知的讲论乃是圣灵的必然成果。“我要将我的灵浇灌凡有血气的；你们的儿女要说预言”（珥2:28）。“凡事察验”限于讲道即预言的主题。我们要用上帝在祂的圣言中赐给我们的标准来试验那些灵。属灵的欺骗和虚假的预言在现今的时代大量存在；而这段经文无疑特别适用于此时。但请注意，使徒并没有说，凡事拒绝；而是说，凡事察验；善美的要持守。[24]
§50
In this epistle the apostle introduces the subject of the second coming of the Lord. He then describes the state of the unbelieving world at that time---saying, “peace and safety”, when the day of the Lord is about to burst upon them, and sudden destruction come upon them as a thief in the night. He then exhorts the church, in view of these things, to keep awake, watch and be sober. Among the exhortations that follow are the words we have quoted, “quench not the Spirit,” &C. Some may think that these three verses are completely detached from each other in sense; but they have a natural connection in the order in which they stand. The person who quenches the Spirit will be left to despise prophesyings, which are the legitimate fruit of the Spirit, “I will pour out My Spirit, and your sons and your daughters shall prophesy.”?Joel 2:28. The expression, “prove all things,” is limited to the subject of discourse---prophesyings---and we are to try the spirits by the tests which he has given us in his word. Spiritual deceptions and false prophesyings abound at the present time; and doubtless this text has a special application here. But, mark, the apostle does not say, reject all things; but, prove all things;?hold fast?that which is?good.?{1SG 14.2}[24]
§51
“以后，我要将我的灵浇灌凡有血气的。你们的儿女要说预言；你们的老年人要做异梦，少年人要见异象。在那些日子，我要将我的灵浇灌我的仆人和使女。在天上地下，我要显出奇事，有血，有火，有烟柱。日头要变为黑暗，月亮要变为血，这都在耶和华大而可畏的日子未到以前。到那时候，凡求告耶和华名的就必得救；因为照耶和华所说的，在锡安山，耶路撒冷必有逃脱的人，在剩下的人中必有耶和华所召的”（珥2:28-32）。[25]
§52
Joel 2:28-32. “And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in?those days will I pour out My Spirit. And I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. And it shall come to pass that whosoever shall call on the name of the Lord shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.”?{1SG 14.3}[25]
§53
约珥的本段预言，说到在末后的日子圣灵的沛降，这在福音时代开始时并没有完全应验。根据这段经文所提出天上和地下的奇事，是显而易见的。这些奇事要在“耶和华大而可畏的日子未到以前。”虽然我们已有了这些兆头，但那可畏的日子还在将来。整个福音时代都可以被称作末后的日子。但若说末后的日子是指过去的1800年，则是荒谬可笑的。这日子要延续到主的日子，就是上帝的余民得救的日子：“因为照耶和华所说的，在锡安山，耶路撒冷必有逃脱的人，在剩下的人中必有耶和华所召的。”[26]
§54
This prophecy of Joel, which speaks of the out-pouring of the Holy Spirit in the last days, was not all fulfilled at the beginning of the Gospel dispensation. This is evident from the wonders in heaven and in earth, introduced in this text, which were to be precursors of “the great and the?terrible?day of the Lord.” Though we have had the signs, that terrible day is still in the future. The whole Gospel dispensation may be called the last days, but to say that the?last days?are all 1800 years in the past, is absurd. They reach to the day of the Lord, and to the deliverance of the remnant of God’s people. “For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the?remnant?whom the Lord shall call.”?{1SG 15.1}[26]
§55
在耶和华大而可畏的日子未到以先的各种神迹奇事中剩下的人，无疑就是启12:17中所指的妇人其余的儿女——地上的最后一代教会。“龙向妇人发怒，去与她其余的儿女争战，这儿女就是那守上帝诫命，为耶稣作见证的。”[27]
§56
This remnant, existing amid the signs and wonders that usher in the great and terrible day of the Lord are, doubtless, the remnant of the seed of the woman spoken of in?Revelation 12:17—The last generation of the church on earth, “and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.”?{1SG 15.2}[27]
§57
福音教会的余民会拥有这些恩赐。龙将与他们争战，因为他们守上帝的诫命并为耶稣基督作见证（启12:17）。启19:10把耶稣的见证定义为预言之灵。天使说：“我和你，并你那些有耶稣的见证的弟兄同是作仆人的。”在启22:9中，他所说的基本上还是一样的：“我与你和你的弟兄众先知同是作仆人的。”通过比较，我们就可以看出这个词语的意义：[28]
§58
The remnant of the Gospel church will have the gifts. War will be waged against them because they keep the commandments of God, and have the testimony of Jesus?Christ.?Revelation 12:17. In?Revelation 19:10, the testimony of Jesus is defined to be the Spirit of prophecy. Said the angel, “I am thy fellow-servant, and of thy brethren that have the testimony of Jesus.” in?Chapter 22:9, he repeats the same in substance, as follows: “I am thy fellow-servant, and of thy brethren the prophets.” from the comparison we see the force of the expression, the?{1SG 15.3}[28]
§59
“耶稣的见证就是预言之灵。”但是耶稣的见证包括那同一位灵的所有恩赐。保罗说：“我常为你们感谢我的上帝，因上帝在基督耶稣里所赐给你们的恩惠；又因你们在祂里面凡事富足，口才、知识都全备；正如基督的见证，在你们心里得以坚固：以致你们在恩赐上没有一样不及人的，等候我们的主耶稣基督显现”（林前1:4-7）。基督的见证在哥林多教会中得到了坚固；结果如何呢？他们在恩赐上没有一样不及人的。那么，我们难道没有理由得出结论说，当耶稣的见证在余民中得到充分坚固的时候，他们在恩赐上就会没有一样不及人的，在等候我们的主耶稣基督显现吗？[29]
§60
testimony of Jesus is the spirit of prophecy. But the testimony of Jesus includes all the gifts of that one spirit. Says Paul, I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift: waiting for the coming of our Lord Jesus Christ.?1 Corinthians 1:4-7. The testimony of Christ was confirmed in the Corinthian church, and what was the result? they came behind?in no gift.?are we not justified then in the conclusion that when the remnant are fully confirmed in the testimony of Jesus, they will come behind in no gift, waiting for the coming of our Lord Jesus Christ??{1SG 16.1}[29]
§61
罗斯韦尔·F·科特雷尔[30]R. F. C.[30]