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加拉太书生命读经 · 第21篇

浸入基督，穿上基督，以及众人在基督里都是一

Baptized Into Christ, Putting On Christ, and All One In Christ
1读经：加拉太书3:27-29，罗马书6:3，马太福音28:19下，哥林多前书12:13上，罗马书13:14，以弗所书2:15-16，歌罗西书3:10-11。在本篇信息中，我们要来看三章二十七至二十九节。保罗在三章二十六节告诉我们，我们『藉著相信基督耶稣，都是神的儿子』。二十七节原文开头有『因为』一辞，这就把这两节连起来，并指明二十七节是解释我们如何藉著相信基督耶稣成为神的儿子。我们是神的儿子，因为我们在基督里；而我们在基督里，是因为我们已经浸入了基督。二十七节说，『你们凡浸入基督的，都已经穿上了基督。』浸入基督乃是得以在基督里的路。基于我们已经浸入基督的事实，我们可以说，我们已经穿上了基督。
1Scripture Reading: Gal. 3:27-29; Rom. 6:3; Matt. 28:19b; 1 Cor. 12:13a; Rom. 13:14; Eph. 2:15-16; Col. 3:10-11 In this message we shall consider 3:27-29. In 3:26 Paul tells us that we “are all sons of God through faith in Christ Jesus.” Verse 27 opens with the word for, which connects these verses and indicates that verse 27 gives an explanation of how we are sons of God through faith in Christ Jesus. We are sons of God because we are in Christ, and we are in Christ because we have been baptized into Christ. Verse 27 says, “For as many as were baptized into Christ have put on Christ.” To be baptized into Christ is the way to be in Christ. Based upon the fact that we have been baptized into Christ, we can say that we have put on Christ
2保罗在二十八节继续说，『没有犹太人或希利尼人，没有为奴的或自主的，也没有男和女，因为你们众人在基督耶稣里，都是一了。』这里我们看见，信徒在基督里是一，乃是凭著祂复活的生命和祂神圣的性情，成为一个新人，如以弗所二章十五节所说的。这一个新人是完全在基督里的。我们天然的人，天然的性情和天然的性格，在这里毫无地位；在这一个新人里，基督是一切，又在一切之内。（西三10～11。)
2In verse 28 Paul continues, “There cannot be Jew nor Greek, there cannot be slave nor free man, there cannot be male and female; for you are all one in Christ Jesus.” Here we see that we are one in Christ with His resurrection life and His divine nature to be the one new man, as mentioned in Ephesians 2:15. This new man is absolutely in Christ. There is no room for our natural being, our natural disposition, or our natural character. In this one new man Christ is all and in all (Col. 3:10-11
3这基督里的一，是藉受浸成就的。受浸了结了一切分裂的区别，并将信徒带进与经过过程之三一神那神圣的生机联结里，使信徒主观的确信，他们彼此完全是一。
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4在罗马六章三节保罗说，『岂不知我们这浸入基督耶稣的人，是浸入祂的死么？』这里我们看见，当我们浸入基督耶稣时，同时也浸入基督的死。一面，我们浸入了基督的人位里；另一面，我们也浸入了基督的死里。
4In Romans 6:3 Paul says, “Or are you ignorant that as many as have been baptized into Christ Jesus have been baptized into His death?” Here we see that when we were baptized into Christ Jesus, we were also baptized into the death of Christ. On the one hand, we have been baptized into Christ’s person; on the other hand, we have been baptized into Christ’s death
5在马太二十八章十九节，主耶稣吩咐祂的门徒：『所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里。』根据这一节，信徒是浸入三一神的名里，就是浸入父、子、圣灵的名里。以后我们会来看，把人浸入三一神的名里是甚么意思。
5In Matthew 28:19 the Lord Jesus gave a charge to His disciples: “Go there fore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” According to this verse, the believers are baptized into the name of the Triune God, into the name of the Father, Son, and Holy Spirit. Later we shall consider what it means to baptize, to immerse, someone into the name of the Triune God.
6在林前十二章十三节，我们看见受浸的另一面：『因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。』照这一节看来，我们也浸入了身体。在以弗所二章十五至十六节，保罗说，『在祂的肉体里，废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平；既用十字架除灭了仇恨，便藉这十字架，使两下在一个身体里与神和好了。』在这些经文里有一个思想，就是犹太、外邦所有的信徒，都在一个身体里与神和好了，并且在11基督里被创造成一个新人。在歌罗西三章十至十一节保罗说，『并且穿上了新人；这新人照著创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。』
6In 1 Corinthians 12:13 we see yet another aspect of baptism: “For in one Spirit were we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and were all made to drink of one Spirit” (Gk.). According to this verse, we have also been baptized into the Body. In Ephesians 2:15 and 16 Paul says, “Having abolished in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, making peace, and might reconcile both in one Body to God through the cross, slaying the enmity by it.” In these verses we have the thought that all believers, Jews and Gentiles alike, have been reconciled to God in one Body and in Christ have been created into one new man. In Colossians 3:10 and Paul says, “And having put on the new man, who is being renewed unto full knowledge according to the image of Him Who created him; where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.”
壹 浸入基督
I. BAPTIZED INTO CHRIST
7我们已经看见，保罗在加拉太三章末了告诉我们，我们都浸入了基督。这是我们成为神的儿子、成为亚伯拉罕子孙的主要因素，也是我们被包括在亚伯拉罕后裔之内的因素。此外，这也是领我们藉信享受神所应许之福的因素。因著我们浸入了基督，如今便享受与祂生机的联结。论到受浸，新约启示我们已经浸入父、子、圣灵的名里，（太二八19，)浸入基督里，（加三27，)浸入基督的死里，（罗六3，)并且浸入基督的身体里。（林前十二13。)我们需要操练我们的全人，好对这样奇妙的受浸有正确的认识。可惜今天许多基督徒对受浸没有充分的看见。有些基督徒争辩受浸的方法或受浸所用的水。有些人把受浸弄成一个死的仪文。有些基督徒却走另一个极端，把受浸与说方言扯在一起。在今天的基督徒当中，我们难得看见人正确、真实、活泼的实行施浸，把信徒浸入三一神的名里、浸入基督里、浸入基督的死里、并浸入基督的身体里。这样的浸，就是浸入神圣的名里、浸入活的人位里、浸入有功效的死里、并且浸入活的生机体里，这就把信徒放在一个地位上，使他们能经历与基督生机的联结。
7We have seen that at the end of Galatians 3 Paul tells us that we have all been baptized into Christ. This is the main factor in our being the sons of God and the sons of Abraham. It is also the factor by which we are included in the seed of Abraham, and in addition the factor which brings us into the enjoyment of the blessing of God’s promise through faith. Because we have been baptized into Christ, we now enjoy an organic union with Him. Concerning baptism, the New Testament reveals that we have been baptized into the name of the Father, Son, and Holy Spirit (Matt. 28:19), in to Christ (Gal. 3:27), into the death of Christ (Rom. 6:3), and into the Body of Christ (1 Cor. 12:13). We need to exercise our entire being in order to have a proper understanding of such a wonderful baptism. Regrettably, many Christians today do not have an adequate view of baptism. Some Christians argue about the method of baptism or about the kind of water used. Some reduce baptism to a dead ritual. Other Christians go to another extreme and associate baptism with speaking in tongues. Rarely among today’s Christians do we see baptism practiced in a proper, genuine, and living way, with the believers baptized into the name of the Triune God, into Christ, into the death of Christ, and into the Body of Christ. Such a baptism, a baptism into the divine name, a living Person, an effective death, and a living organism, puts the believers into a position where they can experience an organic union with Christ.
8文生（M.R.Vincent)在他的『新约字研』里论到马太二十八章十九节说，『浸入神圣三一的名里，含示与祂属灵、奥秘的联合。』原文繙作『入』的介系词很重要，因牠是指这种属灵、奥秘的联合。再者，文生说到『名』这个字，『表明这位神圣者的总和…这个字与「人位」是同样的意思。』所以，把信徒浸入三一神的名里，意思就是把他们浸入三一神的所是、人位里。名是指人位，这人位乃是包罗万有、经过过程、成了赐生命之灵的三一神。我们把人浸入三一神的名里，就是把他们浸入这样一个神圣的人位里。把人浸入神圣三一的名里，就是把人浸入三一神一切的所是里。根据马太福音，施浸乃是带悔改的人脱离老旧的光景，进入新的境地；这是藉著了结他们老旧的生命，并以基督的新生命重生他们，使他们成为国度的子民。施浸者约翰引荐的职事，开始于初步的水浸。如今，属天的王既已完成祂在地上的职事，经过死而复活的过程，并成了赐生命的灵，祂就吩咐门徒，将作祂门徒的人，浸入三一神里面。这浸有两面；看得见的一面是藉著水，看不见的一面是藉著圣灵。（徒二38，41，十44～。）前者是后者的彰显和见证，后者是前者的实际。没有看不见的灵浸，那看得见的水浸就是徒然的；没有看得见的水浸，那看不见的灵浸就是抽象和无实行的。因此，两面都不可缺。主以这浸吩咐门徒以后不久，就将他们和全召会都浸在圣灵里（林前十二）：犹太部分在五旬节那天，（徒一5，二4，)外邦部分在哥尼流家里。（十一15～17。)以后，基于这事实，门徒将新悔改的人（二38）不仅浸入水里，也浸入基督的死、（罗六3～、)基督自己、（加三27、)三一神、（太二八19、)以及基督的身体里。（林前十二13。)水象征基督的死和埋葬，可以看作了结受浸者老旧历史的坟墓。因为基督的死包含在基督里面，又因为基督是三一神的具体化身，（西二9，)并且三一神最终与基督的身体是一；所以将初信的人浸入基督的死、基督自己、三一神、并基督的身体里，乃是作一件事；在消极方面，了结他们老旧的生命；在积极方面，为著基督的身体，用新生命，就是三一神永远的生命，重生他们。因此，马太二十八章十九节里主所命定的浸，乃是为著诸天的国，把人从自己的生命浸出来，而浸入基督身体的生命里。
8Commenting on Matthew 28:19 in his Word Studies in the New Testament, M. R. Vincent says, “Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him.” The Greek preposition rendered “into” is crucial, for it points to this spiritual, mystical union. Moreover, Vincent says that the word “name” here “is the expression of the sum total of the divine Being....It is equivalent to his person.” Therefore, to baptize believers into the name of the Triune God means to baptize them into the very being, the Person, of the Triune God. The name denotes the Person, and the Person is the all-inclusive, processed Triune God as the life-giving Spirit. When we baptize people into the name of the Triune God, we baptize them into such a divine Person. To baptize anyone into the name of the Trinity is to immerse that one into all the Triune God is. According to the Gospel of Matthew, baptism brings repentant people out of their old state into a new one, by terminating their old life and germinating them with the new life of Christ that they may become the kingdom people. John the Baptist’s recommending ministry began with a preliminary baptism by water only. Now, after the heavenly King accomplished His ministry on earth, passed through the process of death and resurrection, and became the life-giving Spirit, He charged His disciples to baptize the ones they discipled into the Triune God. This baptism has two aspects: the visible aspect by water, and the invisible aspect by the Holy Spirit (Acts 2:38, 41; 10:44-48). The visible aspect is the expression, the 48 testimony, of the invisible aspect; whereas the invisible aspect is the reality of the visible aspect. Without the invisible aspect by the Spirit, the visible aspect by water is vain; and without the visible aspect by water, the invisible aspect by the Spirit is abstract and impractical. Both are needed. Not long after the Lord charged the disciples with this baptism, He baptized them and the 13 entire church in the Holy Spirit (1 Cor. 12:13) on the day of Pentecost (Acts 1:5; 2:4) and in the house of Cornelius (Acts 11:15-17). Then, based upon this, the disciples baptized the new converts (Acts 2:38), not only visibly into water, but also invisibly into the death of Christ4 (Rom. 6:3-4), in to Christ Himself (Gal. 3:27), in to the Triune God (Matt. 28:19), and into the Body of Christ (1 Cor. 12:13). The water, signifying the death of Christ with His burial, may be considered a tomb to terminate the old history of the one being baptized. Since the death of Christ is included in Christ, and since Christ is the very embodiment of the Triune God, and the Triune God is eventually one with the Body of Christ, so to baptize new believers into the death of Christ, in to Christ Himself, into the Triune God, and in to the Body of Christ is to terminate their old life, on the negative side, and, on the positive side, to germinate them with new life, the eternal life of the Triune God, for the Body of Christ. Hence, the baptism ordained by the Lord in Matthew 28:19 is one that baptizes people out of their life into the Body life for the kingdom of the heavens.
9我们已经指出，繙作『入』的希腊字指明联合，如在罗马六章三节，加拉太三章二十七节者。原文同字也用于行传八章十六节，十九章五节和林前一章十三节、十五节。将人浸入三一神的名里，就是将人带进与三一神属灵、奥秘的联合里。马太福音和约翰福音这两卷书，为著神选民的有分和享受，比圣经其他各卷书更完全的启示神圣的三一。约翰福音，特别在十四至十六章，为著我们生命的经历，启示了父、子、灵里神格的奥秘；马太福音，为著国度的构成，以父、子、灵三者的一个名，揭示了神圣三一的实际。在马太福音头一章，圣灵、（18、)基督（子─18）和神（父─23），为著产生那人耶稣，21，)都在现场；祂这位耶和华救主，神与我们同在，乃是三一神的具体化身。在三章，马太给我们一幅图画，子站在受浸的水中，天开了，那灵彷佛鸽子降在子身16-上，并且父从天上对子说话。（16～。)在十二章，子以人的身位凭著那灵赶鬼，带进父神的国。（28。)在十六章，为著建造召会，就是国度的命脉，父将子启示给门徒。（16～。)在十七章，为著展示国度实现的小影，（十六28，)子变化形像，（十七2，)并有父喜悦的话（5)来印证。最终，在结束的一章，基督这末后的亚当，经过钉十字架的过程，进入复活的境地，成了赐生命的灵；以后祂回到门徒中间，在复活的气氛和实际里，吩咐他们去，将外邦人浸入神圣三一的名，就是祂的人位，也就是祂的实际里，使他们成为国度的子民。以后，使徒行传和书信揭示：将人浸入父、子、灵的名里，乃是将他们浸入基督的名里；（徒八16，十九5；)而将人浸入基督的名里，就是将他们浸入基督这人位里；（加三27，罗六3；)因为基督是三一神的具体化身，并且成了赐生命的灵，（林前十五45，)是便利的，人随时随地都可以浸入祂里面。根据马太福音，这样浸入父、子、灵的实际里，乃是为著构成诸天的国。属天的国不能用属血肉的人（林刖十五50）组成，像属地的团体一样，只能用一班浸入与三一神的联合里，且因作到他们里面的三一神，而得建立并被建造的人来构成。
9We have pointed out that the Greek word rendered “into” indicates union, as in Romans 6:3; Galatians 3:27; and 1 Corinthians 12:13. The same Greek word is used in Acts 8:16; 19:3, 5; and 1 Corinthians 1:13, 15. To baptize people into the name of the Triune God is to bring them into spiritual and mystical union with Him. Matthew and John are the two books in which the Trinity is more fully revealed, for the participation and enjoyment of God’s chosen people, than in all other books of Scripture. John unveils the mystery of the Godhead in the Father, Son, and Spirit, especially in chapters fourteen through sixteen, for our experience of life; whereas Matthew makes known the reality of the Trinity in the one name for all Three, for the constitution of the kingdom. In the opening chapter of Matthew, the Holy Spirit (v. 18), Christ (the Son — v. 18), and God (the Father — v. 23) are all on the scene for the producing of the man Jesus (v. 21), who, as Jehovah the Savior and God with us, is the very embodiment of the Triune God. In chapter three Matthew presents a picture of the Son standing in the water of baptism under the opened heaven, the Spirit as a dove descending upon the Son, and the Father out of the heavens speaking to the Son (vv. 17). In chapter twelve, the Son, in the person of man, cast 17 out demons by the Spirit to bring in the kingdom of God the Father (v. 28). In chapter sixteen, the Son is revealed by the Father to the disciples for the building of the church, which is the life-pulse of the kingdom (vv. 16-19). 19 In chapter seventeen, the Son entered into transfiguration (v. 2) and was confirmed by the Father’sword of delight (v. 5) for a miniature display of the manifestation of the kingdom (16:28). Eventually, in the closing chapter, after Christ, as the last Adam, had passed through the process of crucifixion, entered into the realm of resurrection, and become the life-giving Spirit, He came back to His disciples, in the atmosphere and reality of His resurrection, to charge them to cause the heathen to become the kingdom people by baptizing them into the name, the Person, the reality, of the Trinity. Later, in the Acts and in the Epistles, it is indicated that to baptize people into the name of the Father, Son, and Spirit is to baptize them into the name of Christ (Acts 8:16; 19:5, Gk.), and to baptize them into the name of Christ is to baptize them into Christ the Person (Gal. 3:27; Rom. 6:3), for Christ is the embodiment of the Triune God, and He, as the life-giving Spirit, is available any time and any place for people to be baptized into Him. Such a baptism into the reality of the Father, Son, and Spirit, according to Matthew, is for the constitution of the kingdom of the heavens. The heavenly kingdom cannot be organized with human beings of flesh and blood (1 Cor. 15:50) as an earthly society. It can only be constituted with people who are immersed into the union with the Triune God and who are established and built up with the Triune God who is wrought into them.
10每当我们要为人施浸，我们应当给他们一篇丰富而鲜活的信息，论到受浸的意义。当人听见这样的信息，他们的信就会激发起来，他们对受浸就会有正确的珍赏。我们绝不该以仪文的方式为信徒施浸，把施浸当作一种仅仅照著圣经把人浸到水里的行为。这样的受浸缺少生机联结的实际。但人若听见论到受浸意义的丰富话语，并且有了听信仰，他们就会渴望受浸。然后，我们为他们施浸时，应当运用信心，看见我们不仅将他们浸到水里，更是将他们浸到属灵的实际里。我们将他们浸到水里，就是将他们浸到三一神这包罗万有的灵里面。当人浸入三一神时，他就进入一种能彀变化他全人的生机联结里。藉著我们与三一神生机的联结，我们就与三一神是一，三一神也与我们是一。
10Whenever we are about to baptize people, we should give them a rich, living message on the meaning of baptism. By hearing such a message, their faith will be stirred up, and they will have a proper appreciation of baptism. We should never baptize believers in a ritualistic way, regarding baptism as a mere act of putting people into the water according to the Bible. Such a baptism is void of the reality of the organic union. But if people hear a rich word on the meaning of baptism and have the hearing of faith, they will earnestly desire to be baptized. Then, as we baptize them, we should exercise our faith to realize that we are not only baptizing them into the water, but baptizing them into a spiritual reality. As we immerse them into the water, we immerse them into the Triune God as the all-inclusive Spirit. When a person is baptized into the Triune God, he enters into an organic union, which is able to transform his whole being. By means of our organic union with the Triune God, we are one with the Triune God, and the Triune God is one with us
贰 穿上基督
II. PUTTING ON CHRIST
11在加拉太三章二十七节保罗说，你们凡浸入基督的，都已经穿上了基督。穿上基督就是把基督当作衣服穿在我们身上。一面，我们在受浸时浸入了基督；另一面，我们在受浸时也穿上了基督。基督那活的灵乃是生命的水。因此，浸入基督乃是浸入作为那灵的基督里。人浸入基督里面时，自然而然就穿上基督作他的衣服。这意思是说，受浸的人既浸入了基督，并穿上了基督，就与基督成为一。
11In Galatians 3:27 Paul says that as many as are baptized into Christ have put on Christ. To put on Christ is to clothe ourselves with Christ, to put on Christ as a garment. On the one hand, in baptism we are immersed into Christ; on the other hand, in baptism we put on Christ. Christ, the living Spirit, is the water of life. Hence, to be baptized into Christ is to be immersed into Him as the Spirit. When a person is immersed into Christ, he automatically puts on Christ as his clothing. This means that the baptized one has become one with Christ, having been immersed into Him and having become clothed with Him
12倘若基督不是赐生命的灵，我们就无法浸入基督里。如果照著传统关于神圣三一的教训，说祂只坐在诸天之上，我们怎能浸入基督里？我们要浸入基督里，基督就必须是围绕我们的纽玛（pneuma)，空气，那灵。我们若认为基督只是远在诸天之上的一位，我们就会把受浸弄成一个仪文。人可以受浸，却一点也不领悟受浸的意义。然而，我们不可能浸入一位只在诸天之上的基督。但我们可以浸入那是纽玛、是那灵的基督。林前十二章十三节证实这事，那里告诉我们，我们在一位灵里受浸，成了一个身体。这里的灵乃是包罗万有、经过过程的三一神。我们已在这灵里，就是在经过过程的三一神里受浸，成了一个身体。所以，我们若要浸到这一个神圣的实际里，基督就必须是赐生命的灵。每当我们为别人施浸时，我们应当告诉他们，三一神成了经过过程、赐生命的灵，就在他们的周围，他们需要受浸，浸到这神圣人位的实际里。
12If Christ were not the life-giving Spirit, there would be no way for us to be baptized into Christ. How could we be baptized into Christ if, according to the traditional teaching of the Trinity, He were only sitting in the heavens? For us to be baptized into Christ, Christ must be the pneuma, the air, the Spirit all around us. If we consider Christ simply as One in the heavens far away, we can practice baptism as a ritual. People can be baptized without any realization of the significance of baptism. However, we cannot be baptized into a Christ who is only in the heavens. But we can be baptized into the Christ who is the pneuma, the Spirit. This is proved by 1 Corinthians 12:13, where we are told that in one Spirit we were baptized into one Body. The Spirit here is the all-inclusive, processed Triune God. In the Spirit, the processed Triune God, we have been baptized into one Body. Therefore, for us to be baptized into such a divine reality, Christ must be the life-giving Spirit. Whenever we baptize others, we should tell them that the Triune God as the processed life-giving Spirit is all around them, and that they need to be baptized, immersed, into the reality of this divine Person
13保罗在加拉太三章末了，用浸入基督以及穿上基督的话作总结，这是很有意义的。保罗以论到受浸的话作为总结，指明我们惟有浸入基督，并且穿上基督，才能经历他在这一章里所说的。我们不该关心有否说方言，我们只该关心有否浸入基督，并且穿上基督。我们应当关心我们有否与基督成为一。我可以很强的作见证，我已经浸入了基督，如今穿上祂作我的衣服、我的遮盖。我充分确信，我与祂是一，祂与我也是一。我有神圣的生命，我在神圣的人位里，神圣的人位也与我是一。
13It is significant that at the end of chapter three of Galatians Paul concludes with a word about being baptized into Christ and putting on Christ. The fact that Paul concludes with a word about baptism indicates that what he has covered in this chapter can be experienced only if we have been baptized into Christ and have put on Christ. We should not be concerned with whether or not we have spoken in tongues, but with whether or not we have been baptized into Christ and have put on Christ. Our concern should be that we have become one with Christ. I can testify strongly that I have been baptized into Christ and that I am wearing Him as my clothing, my covering. I have the full assurance that I am one with Him and that He is one with me. I have the divine life, I am in the divine Person, and the divine Person is one with me
参 在基督里都是一
III. ALL ONE IN CHRIST
14在二十八节保罗说，在基督里，『没有犹太人或希利尼人，没有为奴的或自主的，也没有男和女，因为你们众人在基督耶稣里，都是一了。』这指明在基督里，天然的人没有地位。因为我们已经受了浸，天然的人已经被了结、埋葬，现今在坟墓里。所有种族、国籍、社会阶级、和性别的区别都已废除，我们在基督耶稣里都是一了。
14In verse 28 Paul says that in Christ there “cannot be Jew nor Greek, there cannot be slave nor free man, there cannot be male and female; for you are all one in Christ Jesus.” This indicates that in Christ there is no place for the natural man. Because we have been baptized, the natural man has been terminated, buried, and is now in the tomb. All the differences among races and nationalities, in social rank, and between the sexes have been abolished, and we are all one in Christ Jesus
15在三章二十八节里，『一』这辞的意义非常重大。然而，今天大多数的基督徒在经历上不是一。没有一的原因，乃是许多人没有经历正确、真正的受浸，就是浸入三一神的人位里、浸入赐生命之灵的基督里、浸入基督的死里、并且浸入基督的身体里。藉著浸，我们这些受了浸的人，在基督里都是一。如果我们藉著听信仰接受这样论到受浸的话，我们就有把握说，我们是在三一神里、在基督里、并在基督的身体里。不仅如此，我们也会认识，我们与所有浸入基督的人都是一。
15The word “one” in 3:28 is of great significance. However, for the most part, today’s Christians in their experience are not one. The reason for this lack of oneness is that so many have not experienced the proper and genuine baptism in which they are immersed into the Person of the Triune God, into Christ as the life-giving Spirit, into the death of Christ, and into the Body of Christ. Through baptism, we, the baptized ones, are one in Christ. If we take in such a word about baptism with the hearing of faith, we shall have the assurance to say that we are in the Triune God, in Christ, and in the Body of Christ. Furthermore, we shall know that we are one with all those who have been baptized into Christ.
16我们藉著信来反映恩典的神圣景象，我们的生活就成了一张照片，使别人可以在其中看见属天的事物。他们藉著我们，并在我们里面，可以观看属天的实际。今天我们所返照的不是律法，而是基督这包罗万有的灵，就是神所给亚伯拉罕之应许的福。我们乃是返照一个事实：我们这些相信基督的人，在祂里面都是一了。
16By faith we reflect the divine scenery of grace. Our living has become a photograph in which others can see the heavenly things. Through us and in us, they can behold the heavenly reality. What we are reflecting today is not the law; it is Christ as the all-inclusive Spirit, the blessing of God’s promise to Abraham. We are a reflection of the fact that we, the believers in Christ, are all one in Him