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歌罗西书生命读经 · 第17篇

照著基督的运行竭力奋斗

STRUGGLING ACCORDING TO THE OPERATION OF CHRIST
1读经：歌罗西书1:28-29，2:1-2，以弗所书3:20，1:19-22。在本篇信息中，我们要来看照著基督的运行，竭力奋斗这件事。（西一。）我们已经指出，保罗劳苦为要将各人在基督里成熟的献上。将人在基督里成熟的献上，是十分艰苦的工作；这工作惟有照著基督的运行，竭力奋斗，才能成就。
1Scripture Reading: Col. 1:28-29; 2:1-2; Eph. 3:20; 1:19-22 In this message we shall consider the matter of struggling according to the operation of Christ (1:29). We have pointed out that Paul labored to present 29 every man full-grown in Christ. Presenting others full- grown in Christ is a very difficult task, a task which can be accomplished only by struggling according to Christ’so per at i on.
神命定的原则
THE PRINCIPLE ORDAINED BY GOD
2有人以为要将人在基督里成熟的献上，乃是藉著祷告。但我们很可能对祷告有一种迷信的领会。譬如，假设有人以为饮食可以靠祷告而得，不需要买菜、烧饭，这种观念就是迷信。要将人在基督里成熟的献上，我们还需遵行创世记二章所立的原则：人耕地，神降雨。（5。）一面，我们必须耕地；另一面，只有神能降雨。当我们信靠神并仰望祂降雨时，我们应当忠信的尽责耕地。这意思是说，我们必须履行神所命定的原则。如果我们只倚靠自己耕地，不信神降雨，我们就错了。但如果我们只求神降雨，却不尽自己的责任去耕地，我们也一样错了。我们把这个原则应用于将人在基督里成熟的献上这件事，我们就看见，我们不只该祷告，也该照著基督的运行，竭力奋斗。
2Some may think that the way to present others full- grown in Christ is to pray. However, it is possible to have a superstitious understanding of prayer. For example, suppose someone thinks that meals can be prepared only by prayer and that there is no need to go shopping or to cook food. Such a concept is superstitious. In presenting others full-grown in Christ we need to follow the principle set up in Genesis 2: Man tills the ground, and God sends the rain (v. 5). On the one hand, we must till the ground. On the other hand, only God can send the rain. As we trust in God and look to Him for the rain, we should be faithful in our responsibility to till the ground. This means that we must fulfill the principle ordained by God. If we depend only on our work of tilling the ground and do not trust in the Lord to send the rain, we are wrong. But we are also wrong if we only pray to the Lord for rain and do not fulfill our responsibility to till the ground. Applying this principle to the matter of presenting every man full- grown in Christ, we see that we should not merely pray, but also labor according to Christ’so per at i on
竭力奋斗，
STRUGGLING FOR THE HEARTS
要叫人的心得安慰
TO BE COMFORTED
3保罗在歌罗西二章一节说，『我愿意你们晓得，我为你们和那些在老底嘉，甚至所有在肉身上没有见过我面的人，是何等竭力奋斗。』这节指明，保罗所以竭力奋斗、受苦、争战，是要看到在歌罗西人和老底嘉人中间成就一件特别的事。二节说到保罗竭力奋斗的目标：『要叫他们的心得安慰，在爱里结合一起，以致丰丰富富的在悟性上有充分的确信，能以完全认识神的奥秘，就是基督。』多年来我不明白，为甚么保罗在说到基督这么高的异象之后，紧接著说到心得安慰。我不明白如何将一章的异象和二章的这句话连起来，就花了许多时间要找出为甚么插入这句话。保罗不是说，他竭力奋斗，要叫歌罗西人和老底嘉人能看见一章关于基督的异象。按照我们的天然观念，这才是他该说的。若是二节这么写，我就很容易明白了。但保罗不是说，他竭力奋斗是要叫众圣徒操练他们的灵，看见他所交通给他们关于基督的事；他竭力奋斗，乃是要叫他们的心得安慰。
3In 2:1 Paul says, “For I want you to know how great a struggle I have for you, and for those in Laodicea, and for as many as have not seen my face in the flesh.” This verse indicates that Paul was struggling, agonizing, wrestling, to see a particular matter accomplished among the Colossians and Laodiceans. Verse 2 shows the object of Paul’s struggle: “That their hearts may be comforted, being knit together in love and unto all riches of the full assurance of understanding, unto the full knowledge of the mystery of God, Christ.” For years I could not understand why Paul spoke about hearts being comforted immediately after giving such a high vision of Christ. Not knowing how to connect the vision in chapter one to this word in chapter two, I spent a great deal of time to find out why such a word was inserted. Paul did not say that he struggled so that the Colossians and Laodiceans would see the vision of Christ given in chapter one. According to my concept, this is what he should have said. If verse 2 had been written in this way, it would have been much easier for me to understand. Nevertheless, Paul did not say that he struggled so that the saints would exercise their spirits to see what he had shared with them concerning Christ. He struggled that their hearts might be comforted.
4为甚么歌罗西人需要心得安慰，在爱里结合一起，以致丰丰富富的在悟性上有充分的确信？过了许多年，我才能解答这个问题。这里的确信含示两件事：信心和知识。当我们有信心和知识，我们就对我们所相信的有把握。这种把握就成为我们的确信。保罗争战，是要叫歌罗西人的心得到充分的确信。『能以完全认识神的奥秘，就是基督，』和『以致丰丰富富的在悟性上有充分的确信，』这两句话乃是同位语。后一句话的『以致』等于前一句话的『能以』。虽然我对这些细节有点了解，我却不明白整句经节的意思，我不明白为甚么有这句话。感谢主，多年后祂向我们指出其原因。当我们思考这原因时，让我们回想歌罗西书的姊妹书─以弗所书；以弗所书论到召会是身体，歌罗西书说到基督是头。以弗所书很著重人的灵，一再的用到『在灵里』这辞。然而，歌罗西书只有一次说到人的灵。（二。）在歌罗西书，心含有紧要的意义。在此保罗强调，心在接受关于基督启示上的重要性。多年来我们说到『转向灵』、『操练灵』、『住在灵里』，但我们没有太注意心的问题。保罗知道，我们若要将人在基督里成熟的献上，就必须关切他们心的情形。一章结束于将人在基督里成熟的献上这句话，二章开始于叫他们的心得安慰，这指明将人在基督里成熟的献上和心极有关系。
4Why was it necessary for the hearts of the Colossians to be comforted, knit together in love and unto all riches of the full assurance of understanding? It took years before I could answer this question. Assurance implies two things: faith and knowledge. When we have faith and knowledge, we have certainty about what we believe. This certainty then becomes our assurance. Paul wrestled so that the hearts of the Colossians would have full assurance. The words “unto the full knowledge of the mystery of God, Christ” are in apposition to “unto all riches of the full assurance of understanding.” The second “unto” equals the first. Although I could understand certain of these details, I could not understand the verse as a whole. I simply did not know the reason for this word. We thank the Lord that, through the years, He has shown us the reason. As we consider this reason, let us recall that, as sister books, Ephesians is concerned with the church as the Body, whereas Colossians deals with Christ as the Head. Ephesians places great emphasis on the human spirit; it uses the phrase “in spirit” repeatedly. Colossians, however, refers to the human spirit only once (2:5). In Colossians the heart is of crucial significance. Here Paul emphasizes the importance of the heart in5 receiving the reve lation concerning Christ. For years we have spoken about turning to the spirit, exercising the spirit, and abiding in the spirit. However, we have not given as much attention to taking care of the heart. Paul knew that if we would present others full-grown in Christ, we must be concerned about the condition of their hearts. The fact that he concludes chapter one with a word about presenting every man mature in Christ and opens chapter two with a word about the comforting of the hearts indicates that presenting others full-grown in the Lord has much to do with the heart.
5因著不同的仪文、规条、和哲学偷著进到召会生活中，歌罗西圣徒的心受了伤害；他们的心冰冷且不满足。每当这样的事进到召会中，结果总是异议和分裂。我们必须把守召会的门，不让这样的事进入，而造成伤害。歌罗西的召会已被犹太教的规条和仪文，以及外邦的哲学、神秘主义、和禁欲主义所侵入。这些事使圣徒们固持己见、有异议、不满足。这也使圣徒们的心受了伤害而冰冷、分裂、彼此隔离。因此，保罗为圣徒们竭力奋斗，要叫他们的心得安慰，在爱里结合一起。这节里的得安慰，就是得顾惜，也就是得著慈爱的温暖。以弗所五章二十九节说，基督保养顾惜祂的召会。保养就是𫗪养，顾惜是使人温暖。歌罗西的圣徒们何等需要主的顾惜。他们的心需要得安慰、被温暖。
5Because of the different observances, ordinances, and philosophies that had crept into the church life, the hearts of the saints in Colosse had been hurt; they had become cold and dissatisfied. Whenever such things come in, the result is always dissension and division. We must guard the door of the church lest such things enter in and cause harm. The church in Colosse had been invaded by Jewish ordinances and observances and by pagan philosophy, mysticism, and asceticism. These things caused the saints to become opinionated, dissenting, and dissatisfied. They also caused the hearts of the saints to be hurt and to become cold, divided, and separated from one another. Therefore, Paul struggled on behalf of the saints that their hearts would be comforted and knit together in love. In this verse to be comforted means to be cherished, that is, to be lovingly warmed up. Ephesians 5:29 says that Christ nourishes and cherishes His church. To nourish is to feed, and to cherish is to make warm. How the saints in Colosse needed the Lord’s cherishing! Their hearts needed to be comforted, to be warmed
6保罗说到心在爱里结合一起。（西二。）『在爱里结合一起』这话指明，他们中间已经有某种分裂，并且也失去了爱。不同的仪文、规条和哲学偷著进来，就使爱失去了。
6Paul speaks of the hearts being knit together in love. The words “knit together in love” indicate that some kind of 2 separation had taken place and that there had been a loss of love. The different observances, ordinances, and philosophies that had crept in had caused this loss of love.
心和心思
THE HEART AND THE MIND
7在这节里，保罗说到我们里面两个紧要的器官：心和心思。（悟性这辞含示心思。）心一旦受到伤害而冰冷、分裂，心思就容易偏离，甚至受到仇敌的攻击。心思一旦如此，就无法明白关乎基督和神经纶的话语供应。
7In this verse Paul deals with two crucial organs of our inner being: the heart and the mind. (The word understanding implies the mind.) Once the heart has been hurt and has become cold and divided, it is easy for the mind to be distracted or even attacked by the enemy. When the mind is in such a condition, it cannot understand the word that is ministered concerning Christ and God’secon o my
8心的毛病常是精神病的病源。若是一个人的心思受仇敌攻击，这指明他的心有些方面不对。心一不对，心思就容易落在黑暗中，或容易受攻击。这是一个很重要的原则。大多数精神病的根源，都在于心的问题。四十多年前，一所精神病院的院长告诉我，根据他的经验和观察，精神问题多半是由对金钱和性的贪欲引起的。这些乃是心的问题。贪财使一些人心里有问题，而情欲使另一些人心里有问题。这样的问题使心思受到攻击。多年的经验使我们认识，精神病症能追溯到心的问题。心思受攻击，是因为心出了毛病。可能有人心里有野心或欲望。如果这个野心或欲望不能得著满足，也没有被对付，心思就会受到攻击。
8Problems in the heart are often the cause of mental problems. If a person’s mind is under attack by the enemy, this is an indication that his heart is wrong in some way. Whenever the heart is wrong, it is easy for the mind to be in darkness or subject to attack. This is an important principle. Most cases of mental illness have their source in problems that exist in the heart. More than forty years ago, the superintendent of a large mental hospital told me that, according to his experience and observation, mental problems are caused by problems related to greed for money and sex. These are problems of the heart. Greed for money causes problems in the hearts of some, whereas lust causes problems in the hearts of others. Such problems cause the mind to come under attack. Through years of experience, we have learned that mental illness can be traced to problems in the heart. The mind is attacked because the heart is wrong. Perhaps someone has a certain ambition or desire in his heart. If this ambition or desire is not fulfilled and is not dealt with, the mind may be attacked.
9保罗当然晓得这件事；他知道，歌罗西人的心必须得安慰，并在爱里结合一起，这是很重要的。圣徒们的心若能得到合式的照顾，他们就能丰丰富富的在悟性上有充分的确信。他们的心思能彀再次正常的尽功用，认识属灵的事。当我们的心得了安慰，我们的心思就正常的尽功用。然而我们的心一旦出了毛病，我们的心思也会出问题。心规正心思。我们的心思是否正常，全在于我们心的光景。我们在召会生活中与圣徒们的关系，试验出我们心里所存的是甚么。我们的心若被一些野心、欲望、和目标所占有，我们的心思就不正常，而使我们与别人有难处。譬如，如果我因著心里有问题，以致心思受了攻击，我很可能因为有位弟兄不向我微笑打招呼而不悦。我可能因为这位弟兄请别人吃午饭却不请我，而更受搅扰。我甚至可能因这事发怒。这愤怒不是因脾气引起的，而是因我的心出了问题引起的。我心里可能盼望得著尊敬、尊荣和地位；这使我觉得，别人应该用愉悦的态度向我打招呼以示尊敬。然而我若心无芥蒂，就算一位弟兄不向我微笑，或不请我加入某项活动，我都不会受搅扰。我们的心若是对的，不管别人对我如何，我们在召会生活中都会有喜乐。但我们的心若出了毛病，我们就会对召会不高兴。这是非常严肃的事。
9Paul no doubt realized this; he knew that it was crucial for the hearts of the Colossians to be comforted and knit together in love. If their hearts were cared for in a proper way, the saints would have the riches of the full assurance of understanding. Their minds would once again function normally to understand spiritual things. When our hearts are comforted, our minds will function properly. But if there is a problem in our heart, there will be a problem in our mind also. The heart regulates the mind. Whether the mind is normal or abnormal depends on the condition of the heart. The relationship with the saints in the church life tests what is in our hearts. If our hearts are possessed by certain ambitions, desires, and goals, our minds will not be normal and will cause us to have problems with others. For example, if my mind is under attack because of a problem in my heart, I may be very displeased if a brother does not greet me with a smile. I may be further troubled if this same brother invites another brother to lunch with him, but does not invite me. I may become quite angry over the situation. This anger is not caused by temper; it is caused by the problem in my heart. In my heart I may desire respect, honor, and position. This may cause me to feel that others should show respect for me by greeting me in a pleasant way. However, if I have no problem in my heart, I shall not be troubled if a brother does not smile at me or does not include me in a certain activity. If our heart is right, we shall be happy in the church life, no matter what happens to us. But if there is a problem in our heart, we shall be displeased with the church. This is a very serious matter
在悟性上有充分的确信
full assurance of understanding
10要使人的心在爱里和别人结合一起，与情感有关；要丰丰富富的在悟性上有充分的确信，与心思有关。我们若没有一个正确的心，就不能接受关于基督的启示。我们要看见基督的异象，就需要我们的心得安慰、受顾惜，并与别人在爱里结合一起，以致丰丰富富的在悟性上有充分的确信。我多么喜乐！在主的恢复中，众圣徒的心已经得了安慰并结合一起。因著我们的心在爱里结合一起，以致丰丰富富的在悟性上有充分的确信，我们就能接受歌罗西书中的启示。
10For the heart to be knit together with others in love involves the emotion, whereas to have the riches of the full assurance of the understanding involves the mind. If we do not have a proper heart, we shall not be able to receive the revelation concerning Christ. To see the vision of Christ we need a heart that is comforted, cherished, and knit together with others in love and unto all the riches of the full assurance of understanding. How happy I am that the hearts of the saints in the Lord’s recovery have been comforted and knit together! Because our hearts have been knit together in love and unto all riches of the full assurance of understanding, we can receive the revelation in the book of Colossians.
11丰丰富富的在悟性上有充分的确信，等于完全认识神的奥秘，就是基督。当我们的心得了安慰，我们的心思正常的尽功用，我们对基督是神的奥秘就会有完全的认识。现在我们能明白，为甚么保罗竭力奋斗，要叫歌罗西人的心得安慰。他知道这是惟一能叫众圣徒在悟性上有充分确信的路。因著我们的心得了顾惜，并结合一起，我们在主的恢复里就有这样的确信。这确信使我们完全认识那是神奥秘的基督。愿主天天顾惜我们的心，使我们有健康的召会生活。当我们的心喜乐时，似乎所有的弟兄姊妹们都非常好！但我们的心不喜乐时，情形就正好相反。我们的心受到主的顾惜，这是何等的重要！
11The riches of the full assurance of understanding equal the full knowledge of the mystery of God, Christ. When our hearts have been comforted and our minds function normally, we shall have the full knowledge of Christ as the mystery of God. Now we can see why Paul struggled for the hearts of the Colossians to be comforted. He knew that this is the only way the saints can have the full assurance of understanding. Because our hearts have been cherished and knit together, we in the Lord’s recovery have such an assurance. This assurance gives us the full knowledge of Christ as the mystery of God. May the Lord daily cherish our hearts that we may have a healthy church life! When our hearts are happy, it seems that all the brothers and sisters are wonderful. But when our hearts are not happy, the opposite seems to be the case. How important it is for our hearts to be cherished by the Lord
将人在基督里成熟献上的第一步
THE FIRST STEP IN PRESENTING OTHERS full-grown in Christ
12只有当歌罗西人的心得安慰之后，他们才能接受关于基督的启示。因著这件事太重要了，所以这卷书强调心过于强调灵。人的心若得不著安慰，我们就无法将他们在基督里成熟的献上。人的心若没有得著顾惜，他们就不能接受我们所供应给他们任何有关基督的事。因此，要将人在基督里成熟的献上，第一步乃是叫他们的心得安慰，以致丰丰富富的在悟性上有充分的确信。尤其是领头的人更当仰望主的恩典，好能安慰所有被引开的心、不满足的心和失望的心。当圣徒们的心得了安慰，我们就很容易将基督的丰富供应给他们。但圣徒们的心若出了问题，他们的心思就会受困扰。解决心思问题惟一的路，就是叫人的心藉著主的顾惜而受调整。这是我们众人都要学习的紧要功课。
12Only after their hearts had been comforted could the Colossians receive the revelation concerning Christ. Because this matter is so important, this book emphasizes the heart instead of the spirit. We cannot present others full-grown in Christ unless their hearts have been comforted. If their hearts have not been cherished, they will not be able to receive anything we minister to them concerning Christ. Therefore, the first step in presenting others full-grown in Christ is to comfort their hearts unto all the riches of the full assurance of understanding. Especially the leading ones should look to the Lord for the grace to be able to comfort all the distracted, dissatisfied, and disappointed hearts. When the hearts of the saints have been comforted, it will be easy for us to minister the riches of Christ to them. But if the saints have problems in their hearts, they will have trouble with their minds. The only way to solve the problems in the mind is for the hearts to be adjusted through the Lord’s cherishing. This is a crucial lesson for us all to learn
保罗竭力奋斗
Paul’s struggle
13保罗在歌罗西一章二十九节说，他照著基督在他里面的运行，竭力奋斗。这个竭力奋斗就是他为著将各人在基督里成熟的献上所作的劳苦。他乃是藉著宣扬基督，用全般的智慧警戒各人，教导各人，而竭力完成这事。一章二十九节按原文可直译为『照著祂在我里面用大能运行的运作』，这是说到基督的运作用大能在我们里面运行。『基督在我们里面运行』，和『基督的运作在我们里面运行』有所不同。因著基督作荣耀的盼望在我们里面运行，所以有一个运作也在我们里面运行。基督自己在我们里面运行，但基督在我们里面的运行，使一个运作也在我们里面运行。
13In 1:29 Paul said that he struggled according to Christ’so per at i on within him. This struggle was his labor to present every man full - grown in Christ. He endeavored to do this by announcing Christ, by warning every man, and by teaching every man in all wisdom. According to 1:29, the operation of Christ operates in us in power. There is a difference between Christ operating in us and Christ’s operation operating in us. Because Christ as the hope of glory operates in us, there is an operation which also operates in us. Christ Himself operates in us. But Christ operating in us causes an operation which also operates in us. This operation operates in us in power.
14这个运作乃是用大能在我们里面运行。
14
15每一位得救的人，多多少少对基督的运行都有经历。得救不仅是我们罪得赦免，并蒙神称义；得救也是得著基督分赐到我们里面。那居住在我们里面的基督，也在我们里面运行。我们已经指出，祂的运行成了一种在我们里面运行的运作。保罗为著众圣徒竭力奋斗，乃是照著这个运作。有些圣徒也许不太觉得基督在他们里面的运行。这个缺欠的原因在于缺少祷告。我们需要带著悔改的心到主面前说，『主阿，我还是这么天然，这么在自己里面，在旧人里面。主阿！赦免我，用你的宝血洁净我。主，我渴慕蒙光照、得洁净、全人透亮。求你指示我，你在我身上所要的。暴露我，好使我能被你充满。』我们若这样祷告，基督的运作就有路在我们里面运行。我能作见证，基督的运行加给我力量。我越祷告，祂的运行就越加给我力量。但只要我一不祷告，我就变得冰冷而静默。你所以不太觉得基督在你里面运行，是因为你挣扎努力太多，而祷告接触主太少。你在祷告中向主敞开，就让基督的运作有立场在你里面运行。然后你就能照著这运行竭力奋斗，将各人在基督里成熟的献上。
15Every saved person has at least some experience of Christ’so per at i on. To be saved is not merely to have our sins forgiven and to be justified by God. It is also to have Christ imparted into us. The Christ who dwells in us also operates in us. As we have pointed out, His operating becomes the operation that operates in us. Paul’s struggling for the saints was according to this operation. Some saints may feel that they sense very little of Christ’so per at i on within them. The reason for this lack is the shortage of prayer. We need to go to the Lord with a repentant heart and say, “Lord, I am still so natural, so much in the self and in the old man. Lord, forgive me and cleanse me with Your precious blood. Lord, I desire to be enlightened, purified, and made transparent. I ask You to show me what You want of me. Expose me so that I may be filled with You.” If we pray in this way, Christ’so per at i on will have away to operate within us. I can testify that I am energized by Christ’so per at i on. The more I pray, the more His operation energizes me. However, if I fail to pray, I would become cold and quiet. The reason you may sense little of Christ’so per at i on within you is that you strive too much and pray too little to contact the Lord. By opening to the Lord in prayer, you give ground for Christ’so per at i on to operate within you. Then you will be able to struggle according to this operation to present others mature in Christ
16基督的运行是大能的运行。保罗在以弗所三章七节和二十节题到这个大能。在以弗所三章七节，他说到『祂大能的运行』；三章二十节，他说到『运行在我们里面的大能』。这大能乃是在信徒
16Christ’s operation operates in power. Paul refers to this power in Ephesians 3:7 and 2 0. In Ephesians 3:7 he speaks of “the operation of His power,” and in 3:2 0, of the “power which operates in us.” This power is the power of resurrection life (Phil. 3:10)
17（一19） 里面复活生命的大能。（腓三
17within the believers (Eph. 1:19). It is the very power
1810。）这大能也就是运行在基督身上，使祂从死人中复活，叫祂在诸天界里坐在神的右边，并将万有服在祂脚下的大能。（弗一20～22。）因此，这大能是复活的大能、超越的大能、和征服的大能。照著基督这样大能的运行，我们就能竭力奋斗，将各人在基督里成熟的献上。
18that operated in Christ to raise Him from the dead, to seat Him at God’sr ight hand in the heavenlies, and to subject all things under His feet (Eph. 1:20-22). Hence, this power is the resurrection power, the transcending power, and the subduing power. According to Christ’so per at i on in such a power, we may struggle to present others full-grown in Christ
19保罗竭力奋斗，要将别人在基督里成熟的献上；他所作的乃是一个榜样，为著成全圣徒，建造基督的身体。这就是照著基督在我们里面运行的运作，竭力奋斗，也就是凭著我们里面复活、超越并征服的大能而劳苦。
19What Paul did in struggling to present others full-grown in Christ is an example which serves for the perfecting of the saints for the building up of the Body of Christ. It is to struggle according to the operation of Christ that operates in us, that is, to labor by the resurrecting, transcending, and subduing power within us
基督─神的奥秘
CHRIST—THE MYSTERY OF GOD
20读经：歌罗西书2:2-3，9，1:19。
20Scripture Reading: Col. 2:2-3, 9; 1:19
21在歌罗西二章二节的末了，保罗说到『完全认识神的奥秘，就是基督』。以弗所书是讲基督的奥秘，就是召会身体；（三4；）本书是讲神的奥秘，就是基督─头。我们要认识基督不仅是我们的救主和主，也是神的奥秘，这是紧要的。所有的基督徒都爱主耶稣，差别只在于他们爱主的程度。甚至一个冷淡退后的信徒多多少少也有点爱主。我们爱主有多少，在于我们认识祂有多少，以及我们对祂的体验有多少。譬如，一个孩子也许珍赏装钻戒的盒子过于钻戒本身。这显示出爱的程度取决于珍赏的程度。我们越认识主耶稣，越珍赏祂，我们就越爱祂。因此，我们需要往前认识主耶稣不仅是救主和主，也是神的奥秘。我们若要认识基督是神的奥秘，就需要对歌罗西二章二节所说的每一件事都有充分的经历。保罗在这一节说，『要叫他们的心得安慰，在爱里结合一起，以致丰丰富富的在悟性上有充分的确信，能以完全认识神的奥秘，就是基督。』『以致』的意思是『结果就是』。如果歌罗西人的心受安慰，并在爱里结合一起，结果就是他们丰丰富富的在悟性上有充分的确信；这悟性无疑是与神的奥秘─基督─有关的。
21At the end of 2:2 Paul speaks of the “full knowledge of the mystery of God, Christ.” The book of Ephesians is on the mystery of Christ, which is the church, the Body (Eph. 3:4). This book is on the mystery of God, which is Christ, the Head. It is crucial that we know Christ not only as our Savior and Lord, but also as the mystery of God. All Christians love the Lord Jesus. The only difference among them in this matter is the degree of their love for Him. Even a backsliding believer loves the Lord to a certain extent. How much we love the Lord depends on how much we know Him and how much we realize concerning Him. For example, a child may appreciate a little box made to contain a diamond ring more than the ring itself. This shows that the degree of love is determined by the degree of appreciation. The more we know the Lord Jesus and appreciate Him, the more we shall love Him. Hence, we need to go on to know the Lord Jesus not only as our Savior and Lord, but also as the mystery of God. If we would know Christ as the mystery of God, we need to have the full experience of everything covered in 2:2. In this verse Paul says, “That their hearts may be comforted, being knit together in love and unto all riches of the full assurance of understanding, unto the full knowledge of the mystery of God, Christ.” The word “unto” means “resulting in.” If the hearts of the Colossians were comforted and knit together in love, the result would be all the riches of the full assurance of understanding, an understanding no doubt related to the mystery of God, Christ
需要操练我们的全人
THE NEED TO EXERCISE OUR WHOLE BEING
22我们若不操练灵，就不能接触主，也无法认识祂是神的奥秘。我们要看见，我们整个人都需要操练。人的每一面灵、魂、体─都是复杂的。若是你花一点时间照照镜子，你就会希奇你这肉身的复杂。人不是个简单的生机体。我们的魂里有心思、情感和意志。不仅如此，我们灵里有良心、直觉和交通。我们必须操练我们这个复杂之人的每一部分，好接受基督是神的奥秘的启示。
22We cannot contact the Lord or know Him as God’s mystery without exercising our spirit. As we shall see, our whole being needs to be exercised. Every aspect of man’s being— spirit, soul, and body—is complicated. If you spend time ─ examining your face in a mirror, you will be impressed with the complexity of your physical body. Human beings are not simple organisms. In our soul we have the mind, the emotion, and the will. Furthermore, in our spirit we have the conscience, the intuition, and the fellowship. Every part of our complex being must be exercised to receive the revelation of Christ as the mystery of God.
23神自己是一个奥秘，基督是这奥秘的奥秘。我们若只是读圣经的字句，当然不能测度这样的奥秘。因著基督住在我们灵里，我们就需要操练我们的灵，好认识祂是神的奥秘。绝不要认为基督仅仅是一个可以用外面的方式来认识的对象。祂是被钉十字架又复活的一位，今天活在诸天之上的宝座上，也活在我们的灵里。因此，我们操练灵来接触祂，是极为重要的。这意思是说，我们必须从全人的最深处向祂敞开，并且呼求祂。我们的灵是全人的最深处，深过我们的心，深过魂的各部分。因此，操练我们的灵就是敞开我们全人的最深处，呼求主耶稣的名，并接触祂这活在我们里面的一位。我们虽然复杂，然而基督更复杂。我们要认识祂，就不只要操练我们的灵，也要叫我们的心得安慰。这意思是说，我们的心要受顾惜、得温暖。再者，我们的心思必须清明自守，我们的情感必须受规律，我们的意志也要降服。我们里面的每一部分都必须正确且正常的尽功用。这就是保罗题到完全认识基督是神的奥秘时，说到心要得安慰的原因。在二章二节，保罗继续说到丰丰富富的在悟性上有充分的确信。心得安慰必定有一个结果。在这里，那个结果就是丰丰富富的在悟性上有充分的确信。我们需要有这样的确信。譬如，关于召会的立场，有些圣徒说他们已经认识了召会的立场，也投身在其中；但他们实际上仍旧是三心二意，在召会立场的事上并没有把握。他们有信心，却没有一种叫人有充分确信的把握。
23God Himself is a mystery, and Christ is the mystery of this mystery. Surely we cannot fathom such a mystery simply by reading the letter of the Scriptures. Since Christ dwells in our spirit, we need to exercise our spirit in order to know Him as the mystery of God. Never regard Christ as a mere object to be known in an outward way. As the crucified and resurrected One, He is living both on the throne in the heavens and in our spirit as well. Hence, it is of utmost importance that we exercise our spirit to contact Him. This means that we must open up from the depths of our being and call on Him. Our spirit is our deepest part, deeper than the heart and all the parts of the soul. There fore, to exercise our spirit is to open the deepest part of our being to call on the name of the Lord Jesus and to contact Him as the living One within us. We are complex, but Christ is far more complex. To know Him, we must not only exercise our spirit, but also have our heart comforted. This means that our heart must be cherished, warmed. Moreover, our mind must be sober, our emotion must be regulated, and our will must be subdued. Every part of our inner being must be proper and function in a normal way. This is the reason Paul speaks of the hearts being comforted in relation to having the full knowledge of Christ as the mystery of God. In 2:2 Paul goes on to speak of all the riches of the full assurance of understanding. The comforting of the heart must have a result. In this case the result is having all the riches of the full assurance of understanding. We need to have such an assurance, for example, concerning the ground of the church. Some saints claim to know the church ground and to be committed to it. However, they are actually quite wishy-washy and have no certainty related to the ground of the church. They have faith, but they do not have the certainty which gives us full assurance.
24让我见证我如何对召会的立场有确信的经历。一九三二年，我们开始在我的家乡烟台实行召会生活。几个月之后，就有人起来反对我们。在我们实行召会生活之前，我受那城里基督教领袖的爱戴与尊敬；他们认为我是一个绝对为著主耶稣的人。然而这些领袖们对我的态度逐渐起了改变，因为越来越多爱主的人加入了召会。这使那些基督教中领头的人很受搅扰，于是对我们消极的谣言就开始流传了。不仅如此，那些以前尊敬我的人，在街上遇见我也不再和我打招呼。我很关切这事，便到主面前去问主，我求祂显明出了甚么错。有一个多月的时间，我在主面前彻底考量这件事。最后我得到结论：我若要作人，就一定要信主耶稣；我若要信主，就一定要爱祂；我若要爱祂，就一定要走召会的路。结果，我对召会的立场有充分的确信。我不只有信心，也有一种认识，使我有把握。四十六年多以来，不管我为召会的立场受了多少的苦，我对这立场的坚持从来没有改变。有些曾与我亲近的同工们，因著畏惧对召会立场的攻击，就出卖了我。有些人甚至还释放过论到召会立场的信息，但实际上他们是三心二意，他们没有保罗在二章二节中所说在悟性上之充分的确信。保罗知道，关于神的奥秘就是基督的这件事，信徒们需要有把握、有确信；这确信是由信心和认识来的。有了这样确信的人，就不会在这件事上三心二意了。
24Allow me to testify of my experience about becoming assured regarding the ground of the church. In 1932 we began to practice the church life in Chefoo, my hometown. After several months, opposition rose up against us. Before we began to practice the church life, I was loved and respected by the Christian leaders in that city. They regarded me as one who was for the Lord Jesus in an absolute way. However, the attitude of those leaders to ward me began to change when more and more of the promising ones began to come into the church. This troubled those Christian leaders, and negative rumors were circulated about us. Furthermore, those who once respected me no longer greeted me when they saw me on the street. Deeply concerned about this, I went to the Lord and inquired about the situation. I asked Him to show me what was wrong. I spent more than a month thoroughly considering the matter before the Lord. Eventually I concluded that if I were to be a man, I had to believe in the Lord Jesus; that if I were to believe in the Lord, I had to love Him; and that if I were to love Him, I had to take the way of the church. As a result, I received the full assurance concerning the ground of the church. I had not only faith, but also the knowledge which caused me to have certainty. For more than forty- six years I have not changed my position with respect to the church ground, no matter how much I have suffered because of the stand I have taken. Some co-workers who used to be close to me betrayed me because they were afraid to face opposition regarding the church ground. Some of them had even given messages on the ground of the church. But actually they were wishy-washy. They did not have the full assurance of understanding that Paul speaks of in 2:2. Paul realized that concerning the mystery of God, Christ, the believers needed certainty, the assurance that comes from faith and knowledge. Those who have such an assurance are not wishy-washy in this matter.
25我在召会立场上作了决定之后，在上海和倪弟兄一起度过一段风波的时期。为了要安慰他，我说，『倪弟兄，我与你是一，因为你走主的路。我向你保证，即使你从这条路上出去了，我也不会改变我的心意。我对主在召会中的路，有充分的确信。』这就是保罗在二章二节所说，在悟性上充分的确信。对于基督是神的奥秘，我们需要有信心、认识、把握、和彻底的领会。歌罗西人对基督并没有充分的确信。否则，他们就不至于去敬拜天使，或是接受仪文、规条和哲学等类的事。一面，他们接受了基督，对基督的事多少有点认识；另一面，他们对基督的认识没有在悟性上之充分的确信。歌罗西人确定是相信主耶稣，也持守信仰，但他们没有丰丰富富的在悟性上有充分的确信。他们知道基督是神的儿子，他们也接受了祂；不过，因著他们三心二意，他们也接受了各样的仪文、规条和哲学。
25After making my decision about the ground of the church, I spent some time with Brother Nee in Shanghai during a period of turmoil. Attempting to comfort him, I said, “Brother Nee, I am one with you because you are taking the Lord’sway. I assure you, even if you turn from this way, I will not change my mind. I have the full assurance concerning the Lord’sway in the church.” This is the full assurance of understanding that Paul speaks of in 2:2. Concerning Christ as the mystery of God, we need faith, knowledge, certainty, and thorough understanding. The Colossians did not have the full assurance concerning Christ. Otherwise, they would not have turned to the worship of angels or taken in such things as observances, ordinances, and philosophies. On the one hand, they had received Christ and knew something about Him. On the other hand, their knowledge of Christ was not with the full assurance of understanding. The Colossians definitely believed in the Lord Jesus and held to the faith. But they did not have all the riches of the full assurance of understanding. They knew that Christ was the Son of God, and they had received Him. However, because they were rather wishy-washy, they also accepted various observances, ordinances, and philosophies
26我们若要在认识基督是神的奥秘上，丰丰富富的在悟性上有充分的确信，我们全人的每一部分就都必须受操练。我们不该有一点三心二意。我很挂心那些在主恢复中不肯全力操练的人。因著缺少这种操练，他们对主的恢复就可能在悟性上没有充分的确信。
26If we would have all the riches of the full assurance of understanding concerning Christ as the mystery of God, every part of our being must be exercised. We should not be wishy - washy in any way. I am concerned for those in the Lord’s recovery who have never exercised themselves in a full way. Due to this lack of exercise, they may not have the full assurance of understanding concerning the recovery.
27有些人与我们在一起多年。他们与我们在一起时，曾经为著主的恢复赞美主，并且宣告他们绝对为著召会生活。但最后他们却反对主的恢复，甚至定罪主的恢复。这样改变的原因，在于他们在主恢复的事上从来没有彻底的操练，对于主的恢复，他们在悟性上从来没有充分的确信。我们何等需要有操练，以认识基督是神的奥秘！我们都该能说，『主耶稣，离了你，我对甚么都没有兴趣。主，我的心思、意志、和情感都绝对为著你。我知道我所信的，我也知道在你的恢复中我在作些甚么。我愿意为你舍命。如果我有十条命，条条都要为著你的恢复。主阿，我全人每一个细胞都是为著你的。』你若是这样来操练你的全人，你就会在悟性上有充分的确信，不至于怀疑你所作的，以及你所拣选的路。你就有殉道者为主舍命的那种确信了。
27Certain ones were with us for years. While they were with us, they praised the Lord for His recovery and declared that they were absolutely for the church life. But they eventually turned against the recovery and even condemned it. The reason for such a change is that they never had a thorough exercise concerning the Lord’s recovery and never received the full assurance of understanding regarding it. How much we need to be exercised to know Christ as the mystery of God! We should be able to say, “Lord Jesus, apart from You I have no heart for anything. Lord, my mind, will, and emotion are absolutely for You. I know what I believe, and I know what I am doing in Your recovery. I am willing to lay down my life for You. If I had ten lives, I would give every one of them for the recovery. Every fiber of my being, Lord, is for You.” If you exercise your whole being in this way, you will have the full assurance of understanding. You will not have any doubt about what you are doing or about the way you are taking. You will have the kind of assurance martyrs have when they lay down their lives for the Lord
丰丰富富的在悟性上有充分的确信
all the riches of the full assurance of understanding
28在二章二节，保罗不是仅仅说到充分的确信，乃是说到丰丰富富的在悟性上有充分的确信。我们来看这件事时，要再以召会立场为例。有些圣徒也许对召会立场有充分的确信，但很可能在悟性上没有充分的认识。当他们说到召会的立场时，他们没有多少可说的。这原因在于他们在悟性上缺少丰富的认识。我们对一的立场这个真理，若是丰丰富富的在悟性上有充分的确信，我们就必定有许多可说的。在召会立场的事上，我们需要操练，直到我们丰丰富富的在悟性上有充分的确信。认识基督是神的奥秘，原则也是一样。我们需要操练到这样的地步，对于基督是神的奥秘，总是有可说的。基督是多么无穷无尽！我们对祂若是丰丰富富的在悟性上有充分的确信，当我们说到祂的时候，就绝不至于无话可说。在悟性上丰丰富富的认识，会使我们有丰富的发表。
28In 2:2 Paul speaks not only of the full assurance, but of all the riches of the full assurance of understanding. As we consider this, let us once again use the ground of the church as an example. Some saints may have the full assurance concerning the church ground, but they may not have the riches in their understanding. When they speak about the ground of the church, they have little to say. The reason for this is the lack of the riches in their understanding. If we have the riches of the full assurance of understanding with respect to the truth of the ground of oneness, we shall have much to say concerning it. Regarding the ground of the church, we need to be exercised until we have all the riches of the full assurance of understanding. The principle is the same with knowing Christ as the mystery of God. We need to be exercised to such an extent that we always have something to say about Christ as the mystery of God. How inexhaustible Christ is! If we have all the riches of the full assurance of understanding concerning Him, we shall never be short of things to say about Him. The riches of understanding will give us rich utterance.
29我盼望一再的强调，这样的丰富只能藉著操练我们里面的人而得著。我们尤其需要操练我们的悟性来读圣经。不要肤浅的读圣经，也不要认为甚么都是理所当然的；反而要在每一个句子上都操练自己，有时甚至在一个字上操练自己。譬如，保罗在一章十二节说到，在光中同得所分给众圣徒的分。我们要问，为甚么他用『在光中』这辞？我们需要问主并深入主的话中，直到我们丰丰富富的在悟性上有充分的确信。要认识基督是神的具体化身，就需要这样操练我们的全人。当我们这样在神的话上操练，我们就有亮光。例如，我们在二章二节使心得安慰这话上操练，最终必定会蒙光照。我再说，我们整个人─我们的灵、心、魂、心思、情感和意志─都必须在神的话上有操练。这样，我们就会全人爱主，并且对基督是神的奥秘，丰丰富富的在悟性上有充分的确信。
29I wish to emphasize again and again that such riches only come through the exercise of our inner being. In particular, we need to exercise our understanding in studying the Bible. Do not study the Word in a superficial way, and do not take things for granted. Instead, exercise yourself over every phrase, sometimes even over every word. For example, in 1:12 Paul speaks of the portion of the saints in the light. We need to ask why he uses the phrase “in the light.” We need to inquire of the Lord and dig into the Word until we have the riches of the full assurance of understanding. To know Christ as the embodiment of God requires such an exercise of our being. As we exercise over the Word, we shall receive light. For instance, we may exercise over the matter of the comforting of the hearts in 2:2. Eventually, we shall be enlightened. I repeat, our whole being—our spirit, heart, soul, mind, emotion, and will—must be exercised in the Word. Then we shall love the Lord with our whole being and have all the riches of the full assurance of understanding concerning Christ as the mystery of God
一切智慧和知识的宝藏，
THE TREASURES OF WISDOM
都藏在基督里面
AND KNOWLEDGE HIDDEN IN CHRIST
30保罗论到基督是神的奥秘时说，『一切智慧和知识的宝藏，都藏在祂里面。』（二3。）根据历史，那含带希腊哲学之智慧派教训的影响，在保罗时代已侵入外邦的召会。因此，使徒告诉歌罗西人，一切真智慧、真知识的宝藏，都藏在基督里面。这是关于基督与召会，神圣经纶的属灵智慧和知识。智慧与我们的灵有关，知识与我们的心思有关。（弗一8，17。）神是智慧和知识的独一源头。一切智慧和知识的宝藏，都藏在那是神的奥秘的基督里。因为在歌罗西的召会受到异教哲学的侵入，保罗就在这里帮助歌罗西人，使他们追溯智慧和知识的真源头乃是神。基督是神的奥秘；惟独神是一切智慧和知识的源头。保罗似乎是说，『歌罗西人哪，你们既接受了基督，而一切的智慧和知识的宝藏都藏在祂里面，你们为甚么还需要哲学？你们为甚么接受智慧派的教训？你们这样作，乃是因为对你们所信的没有充分的确信。你们有信心，却没有把握。』保罗知道歌罗西人的心需要得安慰，并在爱里结合一起，好使他们丰丰富富的在悟性上有充分的确信。他们若有这样的确信，他们就知道一切智慧和知识的宝藏，都藏在基督里面。
30Concerning Christ as the mystery of God, Paul says, “In Whom are all the treasures of wisdom and knowledge hidden” (2:3). According to history, the influence of Gnostic teaching, implying Greek philosophy, invaded the Gentile churches in Paul’st i me. Hence, Paul told the Colossians that all the treasures of real wisdom and knowledge are hidden in Christ. This is the spiritual wisdom and knowledge of the divine economy concerning Christ and the church. Wisdom is related to our spirit, and knowledge is related to our mind (Eph. 1:8, 17). God is the unique source of wisdom and knowledge. All the treasures of wisdom and knowledge are hidden in the very Christ who is the mystery of God. Because the church at Colosse had been invaded by pagan philosophy, Paul was helping the Colossians trace wisdom and knowledge to their true source in God. Christ is the mystery of God, who alone is the source of all wisdom and knowledge. It seems as if Paul wanted to say, Colossians, since you have received the Christ in whom all the treasures of wisdom and knowledge are hidden, why do you still need philosophy? Why do you accept the teaching of Gnosticism? You do this because you do not have the full assurance concerning what you believe. You have faith, but you don’th ave certainty.” Paul knew that the hearts of the Colossians needed to be comforted and knit together in love so that they could have all the riches of the full assurance of understanding. If they had such an assurance, they would know all the treasures of wisdom and knowledge that are hidden in Christ
31智慧和知识都具体化在基督里面，这事实由主自己所说的话，特别是记载在马太福音和约翰福音中的话，得著证明。在这二卷书中，主说到国度和生命。主在这二卷书中的话，包含最高的哲学。世上所有的哲学教训，包括孔子的伦理教训在内，都不能与其比拟。主话语中的观念既深又奥。任何对哲学有透彻研究的人都会承认，最高的哲学乃是在耶稣基督的教训里面。一切智慧和知识的宝藏，的确都在祂里面。我们若操练用我们的全人来接触主，基督这赐生命的灵就要浸透我们的灵和我们的心思。然后在我们的经历里，我们也就有那隐藏在基督里的智慧和知识。这样，我们就经历祂是神的奥秘。我们不该像歌罗西人，他们为外邦哲学所骗取，失去了那藏在基督里面的智慧和知识。
31The fact that wisdom and knowledge are embodied in Christ is proved by His spoken words, especially those recorded in the Gospels of Matthew and John. In these books, the Lord spoke about the kingdom and about life. The Lord’swords recorded in these books contain the highest philosophy. None of the teachings of the philosophers, including the ethical teachings of Confucius, compare to them. The concept in the Lord’swords is too deep and profound. Anyone who makes a thorough study of philosophy will have to admit that the highest philosophy is that found in the teachings of Jesus Christ. Truly all the treasures of wisdom and knowledge are in Him. If we exercise our being to contact the Lord, Christ as the life-giving Spirit will saturate our spirit and our mind. Then we also shall have in our experience the wisdom and knowledge that are hidden in Christ. In this way we experience Him as the mystery of God. We should not be like the Colossians, who allowed pagan philosophy to defraud them of the wisdom and knowledge hidden in Christ
神格丰满的具体化身
The embodiment of the fullness of the Godhead
32基督既是神的奥秘，也是神格丰满的具体化身。保罗在歌罗西一章十九节说，『因为一切的丰满，乐意居住在祂里面。』然后他在二章九节说，『因为神格一切的丰满，都有形有体的居住在基督里面。』这两节里的丰满不是指神的丰富，乃是指神丰富的彰显。那居住在基督里的，不仅是神格的丰富，也是神所是之丰富的彰显。我们要看见神格的丰满就是神格的彰显，也就是神所是的彰显，这是紧要的。神格是在旧造─宇宙中，并在新造─召会中，得著彰显的。请注意在一章十九节和二章九节中，保罗都用『一切』来形容丰满。一切的丰满，一切的彰显，乃是在旧造中，也在新造里。二章九节的神格，与罗马一章二十节受造之物所显明之神性的特征不同。前者所说的，有力的指明基督的神格。神格一切的丰满，与人的传统和世上的蒙学相对，绝不是人世间的传统和蒙学所能比。
32As the mystery of God, Christ is also the embodiment of the fullness of the Godhead. In 1:19 Paul says, “For in Him all the fullness was pleased to dwell.” Then in 2:9 he says, “For in Him dwells all the fullness of the Godhead bodily.” Fullness in these verses refers not to the riches of God, but to the expression of the riches of God. What dwells in Christ is not only the riches of the Godhead, but the expression of the riches of what God is. It is crucial for us to see that the fullness of the Godhead is the expression of the Godhead, that is, the expression of what God is. The Godhead is expressed both in the old creation, the universe, and in the new creation, the church. Notice that both in 1:19 and 2:9 Paul uses the word “all” to describe fullness. All the fullness, all the expression, is in the old creation and in the new creation. The word Godhead in 2:9 refers to deity, which is different from divinity in Romans 1:20. This reference to deity strongly indicates the deity of Christ. Such a deity is with the fullness of the Godhead versus the tradition of man and the elements of the world.
33在一章十九节和二章九节，我们看见一切丰满的两方面。根据一章十九节，一切的丰满乐意居住在基督里面。根据二章九节，一切的丰满有形有体的居住在基督里面。这含示基督在祂人性里所穿上的肉身，指明神格一切的丰满都居住在这位有属人身体的基督里面。在祂成为肉体以前，神格一切的丰满乃是居住在祂所是之永远的话里面，（约一1，）并不是有形有体的。从祂成为肉体穿上人的身体以后，神格的丰满就开始有形有体的居住在祂里面，并居住在祂得荣的身体里，（腓三21，）从今时直到永远。
33In 1:19 and in 2:9 we see two aspects of all the fullness. According to 1:19, all the fullness was pleased to dwell in Christ. According to 2:9, all the fullness dwells in Christ bodily. This implies the physical body which Christ put on in His humanity. It indicates that all the fullness of the Godhead dwells in Christ as the One who has a human body. Before His incarnation, the fullness of the Godhead dwelt in Him as the eternal Word, but it did not dwell in Him bodily. After He became incarnate, clothed with a human body, the fullness of the Godhead began to dwell in a bodily way, and in His glorified body (Phil. 3:21) now and forever it dwells