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歌罗西书生命读经 · 第1篇

本卷书的背景及地位

THE BACKGROUND AND POSITION OF THE BOOK
1歌罗西书这卷书，比圣经中其他各卷更完满的把基督启示出来。在这短短的一卷书中，著者用了许多的辞和发表来描述这位基督。在我们来看歌罗西书中关于基督的启示之前，我们需要注意这卷书的背景和地位，这两点都是十分紧要的。
1In the book of Colossians Christ is unveiled to a fuller extent than in any other book in the Bible. In this short book many terms and expressions are used to describe Christ. Before we consider the revelation of Christ in Colossians, we need to pay attention to the background and position of this book, both of which are crucial
壹 背景
I. THE BACKGROUND
2歌罗西二章八节、十六节和十八节，这三节都是警告，使我们看见促使著者写这卷书的光景。歌罗西二章八节说，『你们要谨慎，恐怕有人用他的哲学，和虚空的欺骗，照著人的传统，照著世上的蒙学，不照著基督，把你们掳去。』这一节题到四件能把我们掳去的消极事物：哲学、虚空的欺骗、传统、和世上的蒙学。在堕落人类的眼中，哲学非常好，是文化进步的最高产品。世上的蒙学乃是一些教训的初阶原理，也许是社会评价极高的东西。然而，哲学、虚空的欺骗、传统、和世上的蒙学，都能把我们掳去。在二章十六节保罗说，『所以不拘在饮食上、或在节期、月朔、或安息日方面，都不可让人论断你们。』在这里保罗列出一些积极的事物：饮食、节期、月朔、安息日。保罗警告歌罗西人，不可让任何人在这些事上论断他们。在十八节保罗继续说，『不可让人凭故意卑微，并敬拜天使，所作反对你们的判断，骗取你们的奖赏；这等人留恋于所见过的，随著自己肉体的心思，徒然自高自大。』这一节所说的奖赏，乃是基督作我们的享受。这个奖赏很可能因著人类一种非常正面的美德─谦卑（故意卑微）─而失去。
2Three verses, all of which are warnings, enable us to see the situation which caused this Epistle to be written— Colossians 2:8, 16, and 18. Colossians 2:8 says, “Beware that no one carries you off as spoil through his philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.” This verse mentions four negative things which can cause us to be carried off as captives: philosophy, empty deceit, tradition, and the elements of the world. In the eyes of fallen mankind, philosophy is very good; it is the most highly developed product of culture. The elements of the world, elementary principles of certain teachings, may also be highly regarded by society. Nevertheless, philosophy, deceit, tradition, and the elements of the world can cause us to be carried off as prey. In 2:16 Paul says, “Let no one therefore judge you in eating and in drinking or in respect of a feast or of a new moon or of Sabbaths.” Here Paul lists a number of things that are positive: eating, drinking, feasts, new moons, and Sabbaths. He warned the Colossians not to let anyone judge them with respect to these things. In verse 18 Paul goes on to say, “Let no one purposely defraud you of your prize, in humility and worship of the angels, standing on things which he has seen, vainly puffed up by the mind of his flesh.” The prize spoken of in this verse is Christ as our enjoyment. It is possible to be defrauded of this prize through humility, a very positive human virtue
一 禁欲主义已经渗入在歌罗西的召会
A. Asceticism Having Saturated the Church at Colosse
3保罗所以发出这些警告，乃是因为禁欲主义已经渗入在歌罗西的召会。这种禁欲主义是和规条的法规（二20～21）以及犹太教的仪式（16）有关。
3The reason Paul gave these warnings was that the church in Colosse had been saturated with asceticism. This asceticism was related to legality of ordinances (2:20-21) and to Judaistic observances (2:16).
二 神秘主义已经侵入在歌罗西的召会
B. Mysticism Having Invaded the Church at Colosse
4不仅如此，神秘主义也已侵入了召会。这种神秘主义是与那由埃及、巴比伦、犹太、和希腊哲学（二8）组成的智慧派学说有关，也与敬拜天使（18）有关。
4Furthermore, mysticism had invaded the church. This mysticism was related to Gnosticism, which was composed of Egyptian, Babylonian, Jewish, and Greek philosophies (2:8) and to the worship of angels (2:18
5关于歌罗西书的背景，其要点乃在于：文化已经被带进召会生活里。在歌罗西的人，搀杂著外邦人和犹太人。外邦人和犹太人有不同的文化，绝大部分的外邦人是在希腊文化和希腊哲学的影响之下。而当时的希腊哲学已经不是纯粹的，乃是混杂了各种的哲学。不仅如此，外邦的文化也多少搀杂了犹太宗教的观念。这种混杂的文化已经充斥在歌罗西召会中。召会本该是一个充满基督，并由基督所构成的家，而那里的召会竟然被文化所侵入。基督本该是召会生活惟一的元素，却有相当大的程度被这个混杂文化的各方面所顶替了。召会的构成成分应该是基督，也只该是基督，因为召会乃是基督的身体。因此，召会的内容应当一点不差的就是基督自己。然而，文化中那些好的元素，特别是哲学和宗教，已经侵入召会并且把召会浸透了。特别是一种宗教的禁欲主义，已经侵害召会生活。二章二十至二十一节说到不可拿、不可尝、不可摸等类的规条，就是指著这个说的。我们知道禁欲主义在本质上是宗教的，因为牠与敬拜天使有关。（18。）因此，充斥于歌罗西召会的禁欲主义并不粗野，乃是高尚而文明的。对有些人来说，敬拜天使似乎相当不错，远比敬拜爬虫、鸟兽高明。然而，敬拜天使就是拜偶像，只是比较高尚的拜偶像罢了。文化水准高的人不会去拜动物，但他们可能愿意敬拜天使。有些人称义这样的作法说，他们不是拜偶像，乃是谦卑的敬拜神在天上的仆役。他们认为自己太低了，不能直接敬拜神；他们觉得必须透过居间者来敬拜神。这一种观念已经被天主教所吸收；天主教就是教导人说，我们需要居间者的帮助来接触神。天主教至少在原则上采用了这种透过居间者来敬拜神的作法。
5The vital point concerning the background of the book of Colossians is that culture had been brought into the church life. The population of Colosse was a mixture of Gentiles and Jews. The Gentiles and the Jews had different cultures. For the most part, the Gentiles were under the influence of Greek culture with its philosophy. At that time, however, Greek philosophy was no longer pure. Rather it was a mingling of various philosophies. Furthermore, the Gentile culture was at least somewhat blended with Jewish religious concepts. This mixture of cultures flooded the church at Colosse. The church should be a house filled with Christ and constituted with Him. Instead, the church there had been invaded by culture. To a large extent, Christ as the unique element in the church life was being replaced by various aspects of this mixed culture. The constituent of the church should be Christ and Christ alone, for the church is the Body of Christ. Therefore, the content of the church should be nothing other than Christ Himself. Nevertheless, the good elements of culture, especially philosophy and religion, had invaded the church and saturated it. In particular, a type of religious asceticism had made inroads into the church life. Verses 20 and 21, which speak of ordinances regarding handling, tasting, and touching, refer to this. We know that this asceticism was religious in nature because it was related to the worship of angels (2:18). Hence, the asceticism that flooded the church in Colosse was not crude, but refined and cultured. To some, the worship of angels may seem quite good, far superior to the worship of reptiles, birds, and beasts. Nevertheless, angel worship is idolatry, although a somewhat refined type of idolatry. People of high culture do not worship animals, but they may be open to worship angels. Some justify such a practice by saying that they do not worship idols, but, in humility, worship the heavenly servants of God. Regarding themselves as too low to worship God directly, they may feel that they must worship Him through an intermediary. This concept has been assimilated into Catholicism, which teaches that we may need the help of an intermediary in order to contact God. In principle at least, Catholicism has adopted the practice of using an intermediary in the worship of God.
6召会被文化的元素充斥，这乃是仇敌的诡计。这也就是使徒写歌罗西书时，仇敌所作的事。仇敌的策略是要把犹太宗教和外邦哲学的混合物带进召会，并用这种文化的混杂渗透召会。从人的观点来看，这种文化，特别是禁欲主义，是非常好的。禁欲主义有很好的用意和目标，要使人能对付他们的情欲。然而，我们必须看见，撒但用文化充斥召会的策略，就是要用文化中最高度发展的方面来顶替基督。不要以为这种现象只限于第一世纪，今天牠还跟著我们。在今天的基督教里，基督几乎已经完全被别的事物所顶替，特别是被那些好的东西所顶替。基督的名也许还在，但基督的实际已经不在了。许多东西代替了基督。譬如，甚至圣经中的教训也被神的仇敌所利用，来代替基督自己。许多基督徒研究圣经，却没有接触基督。由于撒但的狡诈，任何一种基督教工作也可能顶替基督自己。基督徒的工作应该是供应基督，但有些基督徒的工作，却以他们特殊的目标代替了基督。在今天的宗教里，有些牧师、传道人可能用他们自己的人格特质代替了基督。有些基督教的工人具有吸引人和强的人格特质。他们利用他们的人格特质吸引人归向自己，而不是归向基督。这就是许多基督徒会推崇甚至称赞某些牧师人格特质的原因。有些牧师和传道人没有这种强的人格特质，他们可能是以他们的善良和谦虚吸引人。基督徒所以会决定加入某个所谓的『教会』，可能就是因为那里的传道人很亲切，很有同情心。
6It is the subtlety of the enemy to flood the church with the elements of culture. This is what he was doing when the book of Colossians was written. His strategy was to send a mixture of Jewish religion and Gentile philosophy into the church and to saturate the church with this cultural mixture. From the human point of view, this culture, particularly its asceticism, was very good. Asceticism has a good purpose and goal; it attempts to enable people to deal with their lusts. However, we must see that Satan’s strategy in flooding the church with culture is to use the most highly developed aspects of culture to replace Christ. Do not think that this phenomenon was limited to the first century. It is still with us today. In today’s Christianity Christ has been almost altogether replaced by other things, especially by good things. The name of Christ may be found in Christianity, but the reality of Christ may be absent. Many things have become substitutes for Christ. For example, even the teaching of the Bible is used by the enemy of God as such a substitute for Christ Himself. Many Christians study the Bible without contacting Christ. Due to Satan’s subtlety, any kind of Christian work can also replace Christ Himself. Christian work should minister Christ. However, some Christian works make their particular goal a substitute for Christ. In today’s religion some pastors and ministers may allow their own personalities to replace Christ. Certain Christian workers have attractive, powerful personalities. They use their personalities to draw people not to Christ, but to themselves. This is the reason that many Christians compliment and even praise the personalities of certain pastors. Those who do not have such a strong personality may attract people by their niceness or their humility. Christians may choose to attend a particular so- called church because the minister there is kind and sympathetic
7我们这些在主恢复中的人，也可能用我们的好品格和好行为来顶替基督。假如服事主的人犯罪、骄傲，就会拦阻别人来到主面前。但是这位服事主的人天然的温柔和谦卑，却比他的犯罪或骄傲更破坏人、拦阻人。每个人都晓得罪恶的事与基督无分无关，但很少人能分辨好的品格和行为与基督自己之间的区别。相反的，许多人认为好行为就是基督。因此，我们若是缺少启示，我们的好品行也可能成为基督的顶替。
7We in the Lord’s recovery may substitute the good aspects of our character or behavior for Christ. If anyone who serves the Lord is sinful or proud, others will be frustrated from coming to the Lord. But the natural meekness or humility of such a serving one i seven more damaging and frustrating than his sinfulness or pride. Everyone realizes that nothing sinful can be related to Christ. But not many can discern the difference between good character or behavior and Christ Himself. On the contrary, many identify excellent behavior with Christ. Hence, if we are short of revelation, our good character may become a substitute for Christ.
8召会既是由人所组成的，要把召会和文化所组成的社会分开就很不容易。不错，我们是召会，与世界有分别；我们在世界中，却不属于这世界。召会必须留在社会中。信徒的生活不该像修士、修女。我们要有召会生活，就必须过正常的人性生活。眼前的问题是，如何能有一班人在社会中，却不受文化的影响。我们怎样才能从文化背景的影响下蒙拯救？我们这些在主里的信徒，确实彼此相爱，但我们可能特别爱那些与我们背景相近的人。因著在召会生活中的这种影响，基督就被文化顶替了。保罗写这封书信给歌罗西人的时候，许多的『主义』，就如犹太教、禁欲主义、神秘主义、智慧派主义，正在发挥影响力。这些主义是犹太和外邦两种文化的最高产品。这些主义既是高尚的东西，自然而然的就成了基督的顶替品。因此，保罗写歌罗西书的目的是：指出在召会中绝不可有任何东西顶替基督。召会生活必须单单由基督所构成，祂必须是我们独一的构成要素，并且祂就是我们的构成。为此保罗在这封短短的书信中，用了许多高超的辞句来描写基督。例如，基督称为那不能看见之神的像、一切受造之物的首生者、从死人中复活的首生者、以及所有影儿的实体。在三章十至十一节，保罗说，在新人里没有希利尼人、犹太人、受割礼的、未受割礼的、化外人、西古提人、为奴的、自主的。在新人里，基督是一切，又在一切之内。在新人里，中国人、日本人、美国人、英国人、法国人、或德国人都没有地位。基督必须是我们中间的每一位。在新人里，基督必须是你，基督必须是我。不光文化必须消除，连我们也必须消失。我们要看见这个启示，这是极其重要的。
8Because the church is composed of human beings, it is difficult for the church to be separated from society, which is a composition of culture. Yes, as the church, we are separated from the world; we are in the world, but not of the world. However, the church must remain in society. The believers should not live like monks or nuns. In order to have the church life, we must have a normal human living. The issue at hand is how a unit of people can be in society without being influenced by culture. How can we be saved from the influence of our cultural background? As believers in the Lord, we do love one another. Nevertheless, we may have a special love for those with a background similar to ours. Through such an influence operating in the church life, Christ is replaced by culture. When Paul wrote the Epistle to the Colossians, a number of isms were exerting their influence: Judaism, asceticism, mysticism, Gnosticism. These isms were among the highest products of both Jewish and Gentile cultures. Being good things, they spontaneously became replacements for Christ. Therefore, Paul’s purpose in the book of Colossians is to show that in the church nothing should be allowed to be a substitute for Christ. The church life must be constituted uniquely of Christ. He should be our only constituent and our very constitution. This is the reason that in this short Epistle a number of elevated expressions are used to describe Christ. For example, He is called the image of the invisible God, the firstborn of all creation, the firstborn from among the dead, and the body of all the shadows. In 3:10 and 11, Paul says that in the new man there is no possibility of having Greek or Jew, circumcision or uncircumcision, barbarian or Scythian, slave or freeman. Rather, in the new man Christ is all and in all. This means that Christ must be everyone and in everyone. In the new man there is no room for Chinese, Japanese, American, British, French, or Germans. Christ must be every one of us. In the new man Christ must be you and me. Not only must culture go, but even we have to go. It is crucial that we see this revelation
9我们需要留意保罗的警告，要提防那些会把我们带离基督的东西。姊妹们，要当心你们的仁慈、温柔和怜悯。要提防任何顶替基督的属人美德。弟兄们，要当心你们的好头脑、刚强的意志、大胆的个性、和其他代替基督的美德。仇敌是何等狡猾，他引诱我们，使我们想要亲切、温良、柔顺、和具有吸引力。然而，许多传道人和牧师却一直将这些事教导人，并且身体力行。表面看来，这些仁慈、谦卑、有修养的人吸引人归向主；事实上，他们只吸引人归向他们自己。受他们吸引的人，没有一位真正被主所得著。我所关心的是：即使在主恢复中的召会里，也有一些人不是因著被基督吸引，而是因著某些弟兄姊妹的品行或行为而到召会生活中来。
9We need to heed Paul’s warning to beware of anything that will carry us away from Christ. Sisters, be ware of your kindness, gentleness, and sympathy. Beware of any human virtues that replace Christ. Brothers, be ware of your sound mind, strong will, boldness, and any other virtues that are substitutes for Christ. What subtlety of the enemy to tempt us into trying to be nice, gentle, mild, or attractive! Nevertheless, many preachers and ministers teach and practice this very thing. It seems that such kind, humble, cultivated people attract others to the Lord. Actually, they succeed only in attracting people to themselves. No one drawn to them is truly gained by the Lord. I am concerned that even in the churches in the Lord’s recovery some may be attracted to the church life not by Christ, but by the character or behavior of certain brothers or sisters.
10歌罗西书主要的点乃是：在神眼中，除了基督，没有一样东西算得了数。这个事实把一切东西，不论是好的或坏的，是罪恶的或文雅的，全都撇在一边，特别是消除了文化中所有好的方面。我们曾一再的指出，神的仇敌利用文化来顶替基督；这是与神相敌的。如果撒但不能用邪恶的事物来腐化我们，神知道他就会用文化好的方面来顶替基督。在今天的基督徒当中，你在那里能找到一班信徒，叫你觉得在他们身上，除了基督以外，甚么都没有？在今天各样的基督徒团体中，你可以看到许多的优点。但这些好的方面并不是基督自己这人位，而是狡猾的代替品。因这缘故，在许多基督徒的团体中，很不容易遇见基督。某些人可能传讲基督，或教导基督的道理；但是连这样的传讲与教导，也成了基督自己的代替品。如果我们对今天基督徒当中的光景一目了然，我们就会领会，歌罗西书的背景恰好符合今天的光景。这卷书不只是为了在歌罗西的圣徒，更是为著我们写的。我们若完全了解这卷书信的背景，就会领悟我们惟一能走的路，乃是十字架的路。十字架是窄路，也是高速公路。对不愿背十字架的人来说，十字架就是一条窄路。但对甘心走这条路的人，十字架就成了高速公路。在召会中我们不要想有头有脸，也不要想大干一番。这就是保罗说的，我们已经死了、已经埋葬了的态度。要把握住这个点，我们需要启示。不管我们是谁，不管我们有甚么，不管我们作甚么，都可能成为基督的代替品。我们越好，越会作事情，在我们的经历中，就越多顶替了基督。我们需要经过十字架，而成为一无所是，一无所有，一无所能。否则，我们的所是、所有、所能，会成为基督的代替。那么，在我们基督徒的生活中，基督就不是一切，也不在一切之内了。歌罗西书教导我们，在召会生活中，基督必须是一切，又在一切之内。凡不是基督的，都必须除去。
10The main point in the Epistle of Colossians is the fact that in the eyes of God nothing counts except Christ. This fact excludes both good things and bad things, both sinful things and cultured things. In particular, it eliminates all the good aspects of culture. We have pointed out again and again that the enemy of God utilizes culture to replace Christ. This is offensive to God. If Satan cannot corrupt us with evil things, God knows that he will try to use the good aspects of culture to replace Christ. Among today’s Christians, where can you find a group of believers with whom you can sense nothing but Christ? Among the various Christian groups we see many good points. However, these good things are not the Person of Christ Himself, but something that has replaced Him in a subtle way. For this reason, in many groups of Christians it is difficult to meet Christ. Some may preach Christ or teach the doctrines regarding Christ, but even this preaching and teaching becomes a substitute for Christ Himself. If we have a clear view of the situation among Christians today, we shall realize that the background of the book of Colossians exactly corresponds to today’s situation. This book was written for us, not only for the saints at Colosse. If we have a clear understanding of the background of this Epistle, we shall realize that the only way for us to take is the way of the cross. The cross is both a narrow way and a highway. For those not willing to take the cross, the cross is a narrow way. But for those who are willing to take this way, the cross becomes a highway. In the church we all should be nothing and nobody. This was Paul’s attitude when he said that we have died and have been buried. To lay hold of this, we need revelation. Whatever we are, whatever we have, and whatever we do can become a substitute for Christ. The better we are or the more capable we are of doing things, the more Christ may be replaced in our experience. Through the cross, we need to become nothing, to have nothing, and to be able to do nothing. Otherwise, what we are, what we have, or what we can do will become a substitute for Christ. Then in our Christian life Christ will not be all in all. The book of Colossians teaches us that in the church life Christ must be all and in all. Everything that is not Christ must go
贰 地位
II. THE POSITION
一 加拉太书、以弗所书、腓立比书、歌罗西书合成一组，是圣经的心脏
A. The Cluster of Galatians, Ephesians, Philippians, and Colossians Being the Heart of the Bible
11我们的身体如何有一个心脏，照样，圣经也有一个心脏。圣经的心脏并不是创世记或启示录，甚至也不是福音书。圣经的心脏乃是一组四卷的书信：加拉太书、以弗所书、腓立比书、歌罗西书。这四卷书当然是根据圣灵的默示所写的，同时牠们在新约中排列的次序也十分有意义。如果你细读新约，你会看出这四卷书非常突出。2在加拉太书前面是哥林多前后书。哥2林多前后书和加拉太书似乎没有甚么关联。但我们读整本新约，就会发现加拉太书乃是一个新的起头，同时这卷书又连著以弗所书、腓立比书和歌罗西书。尤其以弗所书和歌罗西书乃是姊妹书。我们由歌罗西书翻到帖撒罗尼迦前书，也发现这两卷书并没有甚么关联。因此，加拉太书、以弗所书、腓立比书、和歌罗西书合成一组，构成圣经的心脏。这四卷书的主题乃是基督与召会。我们已经看过，召会乃是由一群生活在社会中的人所组成的。因著召会是这样的一个实体，所以召会很难脱离文化的影响。故此，在这四卷论到基督与召会的书信中，有两卷─加拉太书和歌罗西书─表明律法、犹太教、和其他基督的代替品（诸如禁欲主义、神秘主义、和智慧派学说）所造成的损害。
11Just as there is a heart in our physical body, so there is a heart in the Bible also. The heart of the Bible is not the book of Genesis or the book of Reve lation, nor even the Gospels. It is a cluster of four books: Galatians, Ephesians, Philippians, and Colossians. These books were, of course, written according to the inspiration of the Holy Spirit. Furthermore, their sequence in the arrangement of the New Testament books is most significant. If you read the New Testament carefully, you will realize that these four books stand out. Be fore Galatians is the book of Corinthians. There seems to be no connection between Corinthians and Galatians. However, as we read through the New Testament, we sense that Galatians is the beginning of something new and that this book is connected to Ephesians, Philippians, and Colossians. In particular, Ephesians and Colossians are sister books. When we turn from Colossians to 1 Thessalonians, we also sense that there is no connection between these books. Hence, Galatians, Ephesians, Philippians, and Colossians are a cluster of books that make up the very heart of the Bible. The essential subject of these four books is Christ and the church. We have seen that the church is composed of human beings who live in society. As such an entity, it is difficult for the church to stay away from the influence of culture. For this reason, in these books concerning Christ and the church, two of them, Galatians and Colossians, show the damage caused by the law, Jewish religion, and other substitutes for Christ such as asceticism, mysticism, and Gnosticism.
二 加拉太书启示基督与宗教及其律法相对
B. Galatians Revealing Christ versus Religion with Its Law
12根据加拉太书，犹太教这个典型的宗教，是根据神的谕言形成的。但这基本的宗教及其律法，成了基督的代替品。因此，加拉太书强调律法顶替基督的危险。在加拉太一章，保罗见证，他曾经是犹太人中领头的宗教徒。他为神发热心，就律法说，是无可指摘的。但有一天，神乐意将祂的儿子基督启示在保罗里面。结果保罗明白过来，认识犹太教是和基督对立的，基督也是与宗教及其律法相对的。然后保罗就宣告，他已经向律法死了，和律法无干。他已经与基督同钉十字架，如今基督在他里面活著。（二20。）不只如此，在第六章他说，他受逼迫只因他不教导受割礼的事。然后他又说，就他而论，这世界（尤其是指宗教的世界）已经死了；就世界而论，他也死了。在保罗和犹太教之间，有一道十字架的分界线。就保罗而论，整个宗教世界已经在十字架上了。不只如此，就犹太人而论，保罗也已经在十字架上了。身为一个在基督里的人，他身上带著基督之死的印记。他已不在犹太宗教里，他乃是绝对在基督里，并为著基督。因此，加拉太书启示基督是与宗教、律法、割礼相对的。
12According to Galatians, the Jewish religion, the typical religion, was formed according to God’s oracle. But this fundamental religion with its law became a replacement for Christ. Hence, in Galatians there is a strong emphasis upon the danger of the law replacing Christ. In Galatians 1 Paul testifies that he was once a leading religionist among the Jews. He was zealous for God and blameless according to the law. But one day it pleased God to reveal His Son, Christ, in Paul. As a result, Paul came to realize that Judaism is contrary to Christ and that Christ is versus religion with its law. Paul could then declare that he was dead to the law and had nothing to do with it. He had been crucified with Christ, and Christ now lived within him (2:20). Furthermore, in chapter six he said that he suffered persecution simply because he did not teach circumcision. Then he went on to say that the world, meaning specifically the religious world, was dead to him and that he was dead to the world. Between Paul and the Jewish religion there was the dividing line of the cross. As far as Paul was concerned, the entire religious world was on the cross. Moreover, to the Jews, Paul also was on the cross. As a man in Christ, he bore upon him the mark of Christ’s death. No longer was he in the Jewish religion, but was absolutely in Christ and for Christ. Hence, Galatians reveals that Christ is versus religion, the law, and circumcision.
三 歌罗西书揭示基督与人类哲学以及传统和禁欲主义相对
C. Colossians Unveiling Christ versus Human Philosophies with Tradition and Asceticism
13我们已经指出，歌罗西书把基督完全的启示出来，比加拉太书所启示的还要极致。在加拉太书里，保罗说到基督启示在我们里面，基督活在我们里面，以及基督成形在我们里面。但在歌罗西书中，他用了许多特殊的辞句来说到基督：众圣徒的分、那不能看见之神的像、一切受造之物的首生者。在这短短的一卷书中，把基督一面又一面的揭示出来。因此，歌罗西书所启示的基督是奥秘的，又是包罗万有的。这位包罗万有的基督，远超过我们所能领会的。我们需要被祂注入、浸透、充满，直到我们经历基督是我们的一切：我们的饮食、节期、圣日、安息日、月朔并一切。我们不可让任何东西顶替基督，或成了祂的代替品。这乃是歌罗西书的中心点。加拉太书启示基督与宗教、律法相对，而歌罗西书则启示基督与所有的事物相对，因为祂自己才是所有正面事物的实际。
13We have pointed out that in Colossians Christ is revealed to the uttermost, much more than in Galatians. In Galatians Paul speaks of Christ being revealed in us, of Christ living in us, and of Christ being formed in us. But in Colossians he uses a number of special terms for Christ: the portion of the saints, the image of the invisible God, the firstborn of all creation. In this short book, one aspect of Christ after another is unfolded. Therefore, Colossians reveals that Christ is profound and all-inclusive. The all-inclusive Christ transcends our understanding. Our need is to be infused, saturated, and permeated with Him until in our experience Christ is everything to us: our food, our drink, our feasts, our holy days, our Sabbath, our new moon, our everything. We must not allow anything to replace Christ or to be a substitute for Him. This is the central point of Colossians. Whereas Galatians reveals that Christ is versus religion and the law, Colossians reveals that Christ is versus everything because He Himself is the reality of every positive thing
四 腓立比书强调活出基督
D. Philippians Stressing the Living Out of Christ
14腓立比书著重活基督这件事。在腓立比一章二十一节保罗宣告：『因为在我，活著就是基督。』对保罗而言，他不是活出属人的美德，诸如谦卑或温柔；他活著乃是基督。
14The book of Philippians emphasizes the matter of living Christ. In Philippians 1:21 Paul declares, “To me to live is Christ.” For Paul, to live was not human virtues such as meekness or humility; to live was Christ.
五 以弗所书启示召会
E. Ephesians Revealing the Church
15以弗所书是专讲召会的。我们活基督的结果，乃是使召会得以产生，并且实际的建造起来。我们都需要花更多的时间在这四卷组成圣经心脏的书中。把这四卷书当作一组来看，我们就明白，应当单单在乎基督，不在乎宗教或文化。对我们而言，活著并不是宗教、哲学、或任何的『主义』。在我们的生活中，基督必须是一切，又在一切之内。这样生活的结果乃是召会。因此，在这一组的四卷书中我们看见，圣经的心脏就是基督与召会。
15Ephesians deals specifically with the church. The issue, the result, of our living Christ is that the church is produced and built up in a practical way. We all need to spend more time on the four books that compose the heart of the Bible. Viewing these books as a cluster, we see that we should care only for Christ, not for religion or culture. For us to live is not religion, philosophy, or any ism. In our living, Christ must be all and in all. The result of such a living is the church. Therefore, the heart of the Bible, as seen in this cluster of books, is Christ and the church