歌罗西书生命读经 · 第15篇

基督在你们里面成了荣耀的盼望

CHRIST IN YOU THE HOPE OF GLORY

1读经：歌罗西书1:26-27,12,15,18-19;2:2,3:11，约翰福音14:17,20，哥林多前书15:45b，腓立比书1:19，提摩太后书4:22，哥林多前书6:17，歌罗西书3:4，以弗所书3:17上，罗马书8:23，腓

1Scripture Reading: Col. 1:26-27, 12, 15, 18-19; 2:2, 9, 16-17; 3:11; John 14:17, 20; 1 Cor. 15:45b; Phil. 1:19; 2 Tim. 9, 16-17; 4:22; 1 Cor. 6:17; Col. 3:4; Eph. 3:17a; Rom. 8:23; Phil. 3:21; 2 Thes. 1:9a

2立比书3:21，帖撒罗尼迦后书1:9上。

3在前一篇信息里，我们看见基督是神经纶的奥秘。在本篇信息中，我们要继续来看，基督在我们里面成了荣耀的盼望。我们要对基督的这一面有深刻的印象，就需要注意歌罗西书中关乎基督的许多要点。

3In the foregoing message we saw that Christ is the mystery of God’secon o my. In this message we shall go on to see that Christ in us is the hope of glory. In order to be impressed with this aspect of Christ, we need to pay attention to a number of crucial points regarding Christ that are covered in Colossians

壹基督─众圣徒的分

I. CHRIST, THE PORTION OF THE SAINTS

4基督是众圣徒的分。歌罗西一章十二节说，『感谢父，叫你们彀资格在光中同得所分给众圣徒的分。』这是本卷书信所陈明基督的头一面。『分』这辞指基督是众圣徒在流奶与蜜的美地上的一分。这位住在我们里面的基督，乃是这样一块美地。祂乃是包罗万有的基督作我们的享受。

4Christ is the portion of the saints. Colossians 1:12 says, “Giving thanks to the Father, Who qualified you for a share of the portion of the saints in the light.” This is the first aspect of Christ presented in this Epistle. The word portion denotes Christ as the lot of the saints in the good land, flowing with milk and honey. The very Christ who indwells us is such a good land. He is the all-inclusive Christ for our enjoyment

贰基督─不能看见之神的像

II. CHRIST, THE IMAGE OF THE INVISIBLE GOD

5按照一章十五节，基督也是那不能看见之神的像。这意思是说，基督乃是神的彰显。虽然神是不能看见的，祂却在基督里得著彰显。这位是我们美地的基督，也是三一神的像，是祂的彰显。基督既是神的彰显，祂就是神的像。

5According to 1:15, Christ is also the image of the invisible God. This means that Christ is the expression of God. Although God is invisible, He is expressed in Christ. The very Christ who is our good land is also the image of the Triune God, His expression. As God’sex press i on, Christ is the image of God

参基督─一切受造之物的首生者

III. CHRIST, THE FIRSTBORN OF ALL CREATION

6歌罗西一章十五节又说，基督是『一切受造之物的首生者』。这位不能看见的神是在祂所造之物中得著彰显。罗马一章二十节说，『自从创造世界以来，神那看不见永远的大能，和神性的特征，是人所洞见的，乃是藉著受造之物，给人晓得的，叫人无法推诿。』神是藉著祂所造之物得以彰显，基督乃是这受造之物的首生者。因此，基督是神彰显祂自己的凭藉。神的像和一切受造之物的首生者在同一节中题到，这事实指明，神的像与创造有关。这清楚指明，基督既是神所造之物的首生者，祂就是神的像，是神的彰显。

6Colossians 1:15 also says that Christ is the “firstborn of all creation.” The invisible God is expressed in His creation. Romans 1:20 says, “For the invisible things of Him from the creation of the world, being apprehended by the things made, are clearly seen, both His eternal power and divine nature.” God is expressed through His creation, and Christ is the firstborn of this creation. Thus, Christ is the means by which God expresses Himself. The fact that the image of God and the firstborn of creation are mentioned in the same verse indicates that the image of God is related to creation. This indicates clearly that as the firstborn of God’s creation, Christ is the image of God, His expression.

肆基督─

IV. CHRIST, THE FIRSTBORN

从死人中复活的首生者

FROM AMONG THE DEAD

7神有两个创造：旧造和新造。不信的人只知道头一个创造，就是宇宙的创造。但是根据圣经，神也有一个新的创造，那就是召会。基督不只是旧造的首生者，也是新造的首生者。基督既是两个创造的首生者，祂就是神的彰显。歌罗西一章十五至二十节是紧密相联的，并且表达一个完整的思想。在十五至十六节，我们看见基督是那不能看见之神的像，是一切受造之物的首生者，因为万有都是在祂里面造的。在原文，十七和十八节开头都有一个连接词。末了，在十九节，保罗摆出这段思路的结语：『因为一切的丰满，乐意居住在祂里面。』保罗说到『一切的丰满』，他在这里用了『一切』这辞，指明在旧造并新造里的丰满，都居住在基督里面。我们已经指出，丰满等于像，也等于彰显。根据新约的用法，丰满也指基督的身体。保罗在以弗所一章二十三节说，召会是基督的身体，『是那在万有中充满万有者的丰满。』基督的身体就是丰满，丰满就是彰显，而彰显就是像。我们若要领会歌罗西一章十五至二十节，就必须看见，十五节的『像』是指十九节那作彰显的『丰满』。因此，神的像就是神的彰显，而这彰显就是神的丰满。神的丰满在旧造中可以见到，因为基督是受造之物的首生者；神的丰满在新造中也可以看见，因为基督是从死人中复活的首生者。为这缘故，十九节说到一切的丰满。一切的丰满，乐意居住在包罗万有的基督里面。

7There are two creations of God: the old creation and the new creation. Unbelievers know only of the first creation, the creation of the universe. However, according to the Bible, God also has a new creation, which is the church. Christ is the firstborn not only of the old creation, but also of the new creation. As the firstborn of both creations, Christ is God’sex press i on. Verses 15 through 20 are closely connected and express one complete thought. In verses 15 and 16 we see that Christ is the image of the invisible God, the firstborn of all creation, because all things were created in Him. Notice that verses 17 and 18 each begin with the conjunction “and.” Finally, in verse 19, Paul presents the conclusion of this line of thought: “For in Him all the fullness was pleased to dwell.” Paul’su se of the word all in the phrase “all the fullness” indicates that the fullness both in the old creation and in the new creation dwells in Christ. We have pointed out that fullness is equal to image and also to expression. According to New Testament usage, the fullness also denotes the Body. In Ephesians 1:23 Paul says that the church is Christ’s Body, “the fullness of the One Who fills all in all.” The Body is the fullness, the fullness is the expression, and the expression is the image. If we would understand Colossians 1:15-20, we must see that the image in verse 15 denotes the very fullness as the expression in verse 19. Hence, the image of God is the expression of God, and this expression is the fullness of God. The fullness of God is seen in the old creation because Christ is the firstborn of creation and also in the new creation because Christ is the firstborn from among the dead. For this reason, verse 19 speaks of all the fullness. All the fullness was pleased to dwell in the all-inclusive Christ

8我们若有正确的属灵眼光，当我们注视宇宙万物时，就会看见基督。照样，当我们思想召会时，也会看见基督。无论在宇宙中或在召会里，都有神的丰满，神的彰显。这彰显就是基督；基督乃是那不能看见之神的像。

8If we have the proper spiritual perspective, we shall see Christ when we look at the universe. Likewise, when we consider the church, we shall also see Christ. Both in the universe and in the church there is the fullness of God, His expression. This expression is the very Christ who is the image of the invisible God

9每一个有思想的人都知道，宇宙中有一种彰显。我们越思想宇宙，就越觉得，宇宙是某种东西的彰显。根据歌罗西书，宇宙乃是那不能看见之神的丰满的彰显。按同样的原则，当我们来看正当的召会生活时，我们也感觉到某种的彰显。这彰显也是那不能看见之神的像。这像就是基督。因著基督是旧造和新造的首生者，所以祂是那不能看见之神的彰显。

9Every thoughtful person realizes that there is some kind of expression in the universe. The more we consider the universe, the more we are conscious that it is the expression of something. According to Colossians, the universe is the expression of the fullness of the invisible God. In the same principle, when we view the proper church life, we are also conscious of a certain expression. This expression is also that of the image of the invisible God. This image is Christ. Because Christ is the firstborn of both the old creation and the new creation, He is the expression of the invisible God.

伍基督─一切的丰满乐意居住在祂里面

V. CHRIST, IN WHOM ALL THE FULLNESS was pleased to dwell

10歌罗西一章十九节说，一切的丰满乐意居住在基督里面。这个思想与二章九节相呼应，那里保罗说，『因为神格一切的丰满，都有形有体的居住在基督里面。』这丰满不是指神的丰富，乃是指这些丰富的彰显。神丰富的彰显乃是居住在基督里面。许多基督徒说到内住的基督，却不晓得那住在他们里面的基督乃是包罗万有者。若有人问他们，住在他们里面的是怎样的基督，他们可能仅仅说祂是救主、是救赎主。这当然没有错，不过太不充分了。当保罗说，『基督在你们里面成了荣耀的盼望，』（一，）他乃是说到一位非常丰富的基督，这位基督是我们的美地，是那不能看见之神的彰显，是旧造和新造的首生者，也是一切的丰满乐意居住在祂里面的那位。甚至这一切还不能述尽说竭基督的所是。乃是这位有这一切方面，住在我们里面的基督，成了我们荣耀的盼望。

10Colossians 1:19 says that all the fullness was pleased to dwell in Christ. This thought is echoed in 2:9, where Paul says, “For in Him dwells all the fullness of the Godhead bodily.” The fullness both in the old creation and in the new creation dwells in Christ. This fullness refers not to the riches of God, but to the expression of these riches. The expression of God’s riches dwells in Christ. Many Christians speak of the indwelling Christ without realizing that the Christ who indwells them is the all - inclusive One. If some were asked what kind of Christ lives in them, they would speak only of Christ as the Savior and the Redeemer. This, of course, is not wrong, but it is very inadequate. When Paul says, “Christ in you, the hope of glory” (1:27), he is referring to a very 27 rich Christ, to the Christ who is our good land, the expression of the invisible God, the firstborn of both the old creation and the new creation, and the One in whom all the fullness is pleased to dwell. Even these items do not exhaust all that Christ is. It is the Christ with all these aspects who dwells in us to be our hope of glory.

陆基督─神经纶的奥秘

VI. CHRIST, THE MYSTERY OF GOD’SECON O MY

11许多基督徒，甚至连基督教的牧师和传教士，都不认识神经纶的奥秘究竟是甚么。很多人甚至对这辞不熟悉。神经纶的奥秘就是基督。那住在我们里面的基督，就是这经纶的奥秘；这经纶包含了神在全宇宙中的行政。何等的深奥！神有一个宇宙的经纶，这经纶的中心、集中点乃是基督。不仅如此，这经纶是抽象、深奥并奥秘的。这宇宙经纶的奥秘，其难以述说的元素，乃是基督。歌罗西人非常愚昧，竟然从这样一位基督转到智慧派、神秘主义和禁欲主义。他们已经有了神宇宙经纶的奥秘─基督，为甚么还要那些哲学？我们要认识这位是神经纶之奥秘的基督，乃是住在我们里面，这是何等的紧要！

11Many Christians, even Christian pastors and ministers, do not know what the mystery of God’s economy is. Some are not even familiar with this term. The mystery of God’secon o my is Christ. The Christ who indwells us is the mystery of this economy, an economy that involves God’s ad ministration of the whole universe. How profound! God has a universal economy, and the center, the focal point, of this economy is Christ. Furthermore, this economy is abstract, profound, and mysterious. The mystery of this universal economy, its indescribable element, is Christ. The Colossians were very foolish in turning from such a Christ to Gnosticism, mysticism, and asceticism. What need did they have for philosophy when they had the very Christ who is the mystery of God’s universal economy? How vital it is for us to realize that the very Christ who is the mystery of God’secon o my dwells in us!

柒基督─神的奥秘

VII. CHRIST, THE MYSTERY OF GOD

12在二章二节，保罗说到『完全认识神的奥秘，就是基督』。基督这神的奥秘，乃是神的具体化身，也是赐生命的灵。虽然我们讲说许多事情很容易，但讲说基督这神的奥秘却不容易。关于这事，我们的心思如同一块不能吸水的大理石一样。我们也许一遍又一遍听到基督是神的奥秘的信息，但我们也许一点都不领略。多年前，我遇到一位弟兄喜欢一再的说，『基督在我里面成了荣耀的盼望。』但这位弟兄对基督却没有多少认识。虽然他喜欢谈论内住的基督，但他对基督的内住这一方面，并没有真正的认识。他不晓得那住在他里面的基督，乃是神的奥秘。

12In 2:2 Paul speaks of the “full knowledge of the mystery of God, Christ.” As the mystery of God, Christ is the embodiment of God and also the life-giving Spirit. Although we find it easy to speak of many things, it is difficult for us to speak of Christ as God’s mystery. Concerning this, our mind is like a block of marble that is not able to absorb liquid. Although we may hear message after message about Christ as the mystery of God, we may not apprehend anything we hear. Many years ago I met a certain brother who was fond of repeating the phrase, “Christ in me, the hope of glory.” However, this brother had very little knowledge of Christ. Although he liked to talk about the indwelling Christ, he did not truly know Christ in this aspect. He did not realize that the Christ who lived in Him is the very mystery of God

捌基督─一切正面事物的实际

VIII. CHRIST, THE REALITY OF ALL POSITIVE THINGS

13歌罗西二章十六至十七节说，『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，这些原是要来之事的影儿，那实体却属于基督。』这二节指明，基督是一切正面事物的实际。祂是真正的太阳、空气、水、食物、花和树木。和基督相比，各种不同的树都是影儿。祂是真正的苹果树、无花果树、橄榄树、石榴树和葡萄树。事实上，祂乃是生命树。祂也是旧约中所有正面人物的实际。譬如，祂是更大的所罗门，也是更大的约拿。（太十二41～42。）在歌罗西这卷书信中，保罗告诉歌罗西人，他们被误引，离开了这样一位包罗万有的基督，而转向哲学、仪文、和敬拜天使的事情。他们为甚么要谨守饮食、节期、月朔、并安息日的规条？这一切的事物不过是在基督里属灵事物的影儿。歌罗西人不需要退回到这些事物中，因为他们已经有了基督，而这位基督乃是一切。

13Colossians 2:16 and 17 say, “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, which are a shadow of things to come, but the body is of Christ.” These verses indicate that Christ is the reality of all positive things. He is the real sun, air, water, food, flowers, and trees. Compared to Christ, all the different trees are shadows. He is the real apple tree, fig tree, olive tree, pomegranate tree, and vine tree. In fact, He is the tree of life. He is also the reality of all the positive people in the Old Testament. For example, He is both the greater Solomon and the greater Jonah (Matt. 12:41-42). In this Epistle, Paul was telling the Colossians that they were misguided in turning away from such an all-inclusive Christ to philosophy, observances, and the worship of angels. Why should they be subject to regulations about eating, drinking, feasts, new moons, and Sabbaths when all such things are shadows of spiritual things in Christ? There was no need for the Colossians to go back to those things because they had Christ, and Christ is everything

14玖基督─新人的构成成分在三章十至十一节，保罗题到新人说，『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。』这指明基督乃是新人的构成成分。这新人是由基督作素质和元素所构成的。歌罗西人不需要被那些不同人种的天然和文化的区别所占有。在新人里只有基督有地位。因著在新人里基督是一切，又在一切之内，故此天然的人一点地位也没有。基督就是每一个肢体，又在每一个肢体里面。这位住在我们里面的基督，乃是新人这样的构成成分。

14IX. CHRIST, THE CONSTITUENT OF THE NEW MAN In 3:10 and 11 Paul speaks of the new man, “where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” This indicates that Christ is the constituent of the new man. The new man is constituted with Christ as his essence and his very element. There was no need for the Colossians to be occupied with natural or cultural differences among the various peoples. In the new man there is room only for Christ. Because Christ is all and in all in the new man, there is no room for the natural man in any way. Christ is every member, and He is in every member. The Christ who indwells us is such a constituent of the new man.

拾基督在你们里面

X. CHRIST IN YOU

15在我们里面的是何等的一位基督！这位住在我们里面的基督，有本篇信息所说到的一切方面。祂是所分给众圣徒的分、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、神的丰满居住在里面的那一位、神经纶的奥秘、神的奥秘、一切正面事物的实际、以及新人的构成成分。虽然基督的这些方面都启示在歌罗西书里，但我们看到的却不多，因为这些不是按照我们天然的观念。和我们天然观念相合的，乃是保罗说到妻子要服从丈夫、丈夫要爱妻子等类的教训。甚至不用读圣经，我们就已经有这些观念了。不要把保罗在歌罗西书的话视为理所当然，我们反而该深入这卷书，亲自去发现基督这一切不同的方面。然后我们要根据这些来赞美祂并敬拜祂。我们应当说，『主，我敬拜你，你是所分给众圣徒的分。我赞美你，你是那不能看见之神的像。』这样敬拜主是何等的好！

15What a Christ we have within us! The Christ who in- dwells us has all the aspects covered in this message. He is the portion of the saints, the image of the invisible God, the firstborn of all creation, the firstborn from among the dead, the One in whom God’s fullness dwells, the mystery of God’secon o my, the mystery of God, the reality of all positive things, and the constituent of the new man. Although all these aspects of Christ are revealed in the book of Colossians, we did not see most of them because they are not according to our natural concept. What corresponds to our concept is Paul’ste aching about wives submitting to their husbands, and husbands loving their wives. Even without reading the Scriptures, we have concepts about these matters. Instead of taking Paul’sword in Colossians for granted, we should dig into this book in order to discover for ourselves all these aspects of Christ. Then we need to praise the Lord and worship Him according to these aspects. We should say, “Lord, I worship You that You are the portion of the saints. I praise You that You are the image of the invisible God.” How good to worship the Lord in this way

16我们若在这一切方面认识基督，我们在擘饼聚会中的赞美必定会拔高。我参加擘饼聚会四十七年以上了，在聚会中，我注意听圣徒们向主的赞美。大多数的赞美都是小学程度。譬如，一次又一次的聚会中，众圣徒为主的宝血赞美祂。这当然没有错。但我们若停留在这个程度上，我们的赞美就必定肤浅。我们需要按照歌罗西书中的启示来记念主并赞美主。我们需要用诗歌一百六十三首第一节那样的发表来赞美祂：

16If we know Christ in all these aspects, the praise we offer at the Lord’stable meeting will be uplifted. I have been attending the meeting for the Lord’stable for more than forty-seven years, and in all these meetings I have listened to the saints praising the Lord. Most of the praises have been on an elementary level. For example, in meeting after meeting the saints may praise the Lord for the blood. This certainly is not wrong. But if we remain on this level, our praise will be shallow. We need to remember the Lord and to praise Him according to the revelation contained in the book of Colossians. We need to use expressions such as those in this stanza from hymn #189 in the hymnal:

主，你是神的爱子，是神荣耀形像；你是圣徒的永分，

Thou art the Son beloved, The image of our God; Thou art the saints’ dear portion

17我们都得分享。你是受造首生者，

17Imparted through Thy blood. Among all God’s creation

一切造物之首；

Thou art the firstborn One

18万有靠你而被造，也都归你承受。

18By thee all was created, All for thyself to own

19在主的桌子前，我们需要记念主是所分给众圣徒的分，是神的像，是神经纶的奥秘，也是一切正面事物的实际。愿主使我们的赞美更丰富。

19At the Lord’stable we need to remember the Lord as the portion of the saints, as the image of God, as the mystery of God’secon o my, and as the reality of all positive things. May the Lord enrich our praise

一经过过程的神

A. The Processed God

20住在我们里面包罗万有的基督，乃是经过过程的神。（约十四8～11，～20，太二八19。）祂经过了成为肉体、人性生活、钉十字架、和复活的过程，如今祂是在升天里。

20The all - inclusive Christ who indwells us is the processed God (John 14:8-11, 16-20; Matt. 28:19). He has been processed through incarnation, 16 human living, crucifixion, and resurrection, and now He is in ascension.

二赐生命的灵

B. The Life-giving Spirit

21我们曾一再的指出，内住的基督也是赐生命的灵。（林前十五45。）这灵，就是带著全备供应之包罗万有的灵，（腓一19，）也是复合的灵。出埃及三十章二十三至三十节，有一幅这复合之灵的图画。根据这段神的话语，圣膏油是由四种香料和橄榄油调和成的。香料和油形成一个复合物，就是用来膏祭司、会幕、和一切与帐幕有关物件的膏油。油豫表神的灵，四种香料豫表基督的神性、人性、以及祂死的功效、并祂复活的大能。圣膏油所豫表的复合之灵，就是约翰七章三十九节所说的那灵。在约翰七章三十九节那时，『还没有』复合的灵，因为耶稣尚未得著荣耀。现今，在基督得著荣耀之后，那灵就不再单单是神的灵，乃是复合的灵，就是神的灵调和著基督的人性、基督死的功效、并祂复活的大能。作为经过过程的神，基督乃是这样一位复合、包罗万有、赐生命的灵！

21As we have pointed out repeatedly, the indwelling Christ is also the life-giving Spirit (1 Cor. 15:45). This Spirit, the all-inclusive Spirit with the bountiful supply (Phil. 1:19), is also the compound Spirit. In Exodus 30:23-30 we have a picture of this compound Spirit. According to this portion of the Word, the holy anointing oil was made by blending four spices with olive oil. Together the spices and the oil formed a compound, an ointment used to anoint the priests, the tabernacle, and everything related to the tabernacle. The oil typifies the Spirit of God, and the four spices typify Christ in His divinity and His humanity with the effectiveness of His death and the power of His resurrection. The compound Spirit typified by the ointment is the very Spirit spoken of in John 7:39. At the time of John 7:39, the compound Spirit was “not yet” because Jesus had not yet been glorified. Now, after the glorification of Christ, the Spirit is no longer simply the Spirit of God; He is the compound Spirit, the Spirit of God compounded with Christ’s humanity, the effective ness of His death, and the power of His resurrection. As the processed God, Christ is such a compound, all-inclusive, life-giving Spirit.

三居住在我们的灵里

C. Dwelling in Our Spirit

22基督现今居住在我们的灵里，（提后四22，）与我们成为一灵。（林前六17。）祂是赐生命的灵与我们的灵调和，祂是我们的生命和我们的人位。（西三4，弗三17上。）

22Christ now dwells in our spirit (2 Tim. 4:22) to be one spirit with us (1 Cor. 6:17). As the life-giving Spirit mingled with our spirit, He is our life and our person (Col. 3:4; Eph. 3:17

拾壹荣耀的盼望

XI. THE HOPE OF GLORY

23在歌罗西一章二十七节，保罗不仅说到基督住在我们里面，更说到祂住在我们里面，成了我们荣耀的盼望。因著祂住在我们灵里，作我们的生命和人位，所以祂能成为我们荣耀的盼望。按照三章四节，基督是我们的生命，当祂显现的时候，我们也要与祂一同显现在荣耀里。祂要显现出来，在我们得赎并改变形状的身体上得著荣耀。（罗八23，腓三21，帖后一9上。）当基督来时，我们要在祂里面得著荣耀，祂也要在我们身上得著荣耀。这指明这位内住的基督要浸透我们全人，包括我们的肉身。这要使我们的身体改变形状，同形于祂荣耀的身体。那时，基督就要在我们身上得著荣耀。这

23In 1:27 Paul says not only that Christ dwells within us, but also that He dwells within us as our hope of glory. Christ can be our hope of glory because He dwells in our spirit to be our life and our person. According to 3:4, when Christ our life is manifested, we also shall be manifested with Him in glory. He will appear to be glorified in our redeemed and transfigured body (Rom. 8:23; Phil. 3:21; 2 Thes. 1:10). When Christ comes, we shall be glorified in Him, and He will be glorified in us. This indicates that the indwelling Christ will saturate our entire being, including our physical body. This will cause our body to be transfigured and to become like His glorious body. At that time Christ will be glorified in us. This is Christ in us as the hope of glory

24就是基督在我们里面成了荣耀的盼望。