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歌罗西书生命读经 · 第21篇

不被欺骗并掳去而离开基督

Not to be deluded and carried off from Christ
1读经：歌罗西书二章四节，八节。按照豫表，以色列人享受基督有三个阶段：在埃及、在旷野、以及在美地。在埃及所享受的逾越节不仅是为著救赎他们，也是加力量给他们，使他们出埃及。在旷野里，神的子民靠吗哪维生；这吗哪使他们能建造神的帐幕，并带著帐幕作为见证。以色列人进入美地之后，就开始享受美地丰富的出产；这出产使他们能建造圣殿，作更扎实的见证。按豫表说，美地上的圣殿乃是神在地上定旨的中心。神盼望在祂的选民中能得著一个居所，作祂的彰显。神定旨的完成，不是靠著在埃及享受基督作逾越节的羊羔，也不是靠著在旷野享受基督作吗哪。祂的定旨惟有在祂的子民享受基督作美地时，才能完成。
1Scripture Reading: Col. 2:4, 8 According to typology, the children of Israel enjoyed Christ in three stages: in Egypt, in the wilderness, and in the good land. The Passover enjoyed in Egypt was not only for their redemption; it also strengthened them to make their exodus from Egypt. In the wilderness God’sp eople were sustained by manna, which enabled them to build God’s tabernacle and to carry it as a testimony. After the children of Israel entered into the good land, they began to enjoy the rich produce of the land. This produce made it possible for them to build the temple for a more solid testimony, Speaking according to the type, the temple in the good land is the focus of God’s purpose on earth. God desires to have a dwelling place among His chosen people for His expression. God’s purpose is fulfilled neither by the enjoyment of Christ as the Passover lamb in Egypt nor by the enjoyment of Christ as manna in the wilderness. His purpose is fulfilled only when His people enjoy Christ as their good land
2在哥林多前书我们看见，保罗对付哥林多人时，乃是根据享受基督的前两个阶段，而不是根据第三个阶段。林前五章七节说，『因为我们的逾越节基督，已经被杀献祭了。』在下一节，他叫我们『守这节』。1这两节都是指在埃及享受基督作逾越节说的。在林前十章三至四节，保罗题到灵食与灵水，这是指在旷野享受基督说的。哥林多前书没有题到享受基督的第三个阶段，但在歌罗西书中，保罗认为信徒是在享受基督的这个阶段中。因著哥林多人不在享受基督的第三阶段中，所以那里的召会生活乃是帐幕的召会生活，也就是一种可以移动、缺乏扎实根基的召会生活。相反的，在以弗所、歌罗西、和腓立比的召会生活，乃是圣殿的召会生活，那是有扎实根基的稳定召会生活。在建造帐幕时，没有用石头，但建造圣殿时用了许多石头。因这缘故，圣殿─帐幕的扩大─乃是扎实且稳定的。在歌罗西书和以弗所书中的召会生活，比在哥林多前书的召会生活更扎实，因为在那几卷书信中，对基督的享受不是初阶的。那不仅是享受基督作逾越节或作吗哪；乃是享受基督作美地，作众圣徒的分。今天有些召会也许是在享受基督的第一或第二阶段，然而，有些召会也许是在第三阶段中。
2In 1 Corinthians we see that Paul dealt with the Corinthians according to the first two stages of the enjoyment of Christ, but not according to the third stage. In 1 Corinthians 5:7 he says, “For even Christ our passover is sacrificed for us.” In the following verse he charges us to “keep the feast.” These verses point to the enjoyment of Christ as the Passover in Egypt. In Corinthians 10:3 and 4 Paul refers to spiritual food and spiritual drink. This refers to the enjoyment of Christ in the wilderness. In 1 Corinthians there is no mention of the third stage of the enjoyment of Christ. But in Colossians Paul regarded the believers as being in this stage of the enjoyment of Christ. Because the Corinthians were not in the third stage of the enjoyment of Christ, the church life in that locality was a tabernacle church life, a church life that was portable and that lacked a solid foundation. By contrast, the church life in Ephesians, Colossians, and Philippians is that of the temple. It is a settled church life with a solid foundation. Stone was not used in the building of the tabernacle, but a great deal of stone was used in constructing the temple. For this reason, the temple, the enlargement of the tabernacle, was solid and settled. The church life in Colossians and Ephesians is more solid than that in 1 Corinthians because in these Epistles the enjoyment of Christ is not elementary. It is not merely the enjoyment of Christ as the Passover or as the manna, but the enjoyment of Christ as the good land, as the portion of the saints. Today some churches may be in the first or second stage of the enjoyment of Christ, whereas others may be in the third stage.
3我们若要进入美地，就必须击败、征服迦南七族所豫表的一切仇敌。这些仇敌就是空中邪恶的执政者、掌权者、有能的和主治的。这些仇敌被击败之后，我们就有平安；在这平安中，圣殿才能建造起来。
3If we would enter into the good land, we must conquer and subdue all the enemies typified by the seven tribes. These enemies are the evil rulers, authorities, principalities, and powers in the air. After these enemies have been defeated, we shall have peace, and in this peace the temple can be built
壹 不被欺骗
I. NOT TO BE DELUDED
一 不被热中犹太教者或智慧派的人欺骗
A. By Judaizers or by Gnostics
4虽然歌罗西人是在作美地的基督里，但他们已被欺骗、被诱骗。因这缘故，保罗在歌罗西二章四节说，『我说这话，免得有人用花言巧语欺骗你们。』
4Although the Colossians were in Christ as the good land, they had been deluded, deceived. This was the reason that Paul said in 2:4, “This I say that no one may delude you with persuasive speech
5要欺骗信徒，必须用与真理相近的东西。譬如，伪钞或假支票可以欺骗人，因为牠们外表看起来很像真的。明显是假的钞票或支票，绝不能蒙骗人。照样，歌罗西人是受那些与经历基督很类似的仪文和作法所欺骗。此外，智慧派教训的某些方面，和圣经的教训很像。故此，歌罗西人就受了欺骗。我们都很容易被类似真品的东西，被几可乱真的仿冒品所欺骗。若没有正确的鉴别力，就很难看见新约的教训与孔子的伦常教训之间有何不同。我年轻的时候，听过一位传教士说，孔子的伦常教训和圣经的一些教训一样。圣经说，妻子要服从自己的丈夫；而孔子说到『三从』：妇人在家从父，出嫁从夫，夫死从子。在服从这事上，孔子的教训与圣经的教训在原则上似乎相同。我们若不分辨，就可能被那些看起来和圣经教训一样的伦常教训所岔开。犹太宗教有许多面都是非常好的。譬如，利未记十一章饮食的条例，以及二十三章守安息日的诫命。正如神工作六日之后，在第七日安息，人也该在六天工作之后安息一天，这样作似乎是正确的。然而问题就在这里。根据圣经，我们应该先工作再安息，还是先安息再工作？我们也许以为，神既在六日工作之后安息，我们也该这样。但如果我们有从神来的亮光，我们就看见，在圣经里，神是先工作后安息，但人是先安息后工作。人是在第六天，就是在神六日工作的末了才被造的。人被造之后，神就安息了，人也与神一同安息了。这指明人一出现，就有一段安息的时间。因此，根据圣经中的原则，我们是先安息后工作。在新约中我们看见，我们是先得恩典，然后才工作。在得恩典之前就工作，乃是照律法而行；但我们在工作之前先得恩典，这乃是按照神靠恩得救的原则。我们对这点若不清楚，就会被安息日会守安息日的教训所诱骗。我们必须告诉安息日会的人说，对神来说是先工作再安息，对我们来说是先安息后工作。从新约来看，得恩典是在工作之前。我们若不接受恩典作资本，就没有甚么可凭以工作的。除非我们先接受恩典，不然我们就不能工作。这是一个基本的原则。
5In order for believers to be deluded, something close to the truth must be used to deceive them. For example, counterfeit money or forged checks are deceptive because their appearance is close to that of the real things. People would never be deceived by money or by checks that are obviously false. In like manner, the Colossians were deceived by observances and practices that were close to the experience of Christ. Furthermore, certain aspects of Gnosticism were similar to the teachings of the Bible. For this reason, the Colossians could be deceived. It is very easy to be deceived by something that is close to the real thing, by a counterfeit that is almost identical to something genuine. Without the proper discernment, it is difficult to see the difference between the teachings in the New Testament and ethical teachings like those of Confucius. When I was young, I heard a missionary say that the ethical teachings of Confucius were the same as some teachings in the Bible. The Bible teaches that wives should submit to their husbands. Confucius, however, teaches a threefold submission. Firstly, a woman is to submit to her father; then to her husband; and then, should her husband die, to her son. Concerning submission, the teachings of Confucius and the teachings of the Bible appear to be the same in principle. If we do not have discernment, we could be led astray from Christ by ethical teachings that appear to be the same as those of the Bible. Many aspects of the Jewish religion are very good. Take, for example, the dietary regulations in Leviticus 11 and the commandment to keep the Sabbath. It seems right that, just as God rested on the seventh day after laboring for six days, man should have a day of rest after six days of labor. However, there is a problem here. According to the Bible, should we labor first and then rest, or should we rest first and then labor? We may think that because God rested after working for six days, we should do the same. But if we have light from God, we shall see that in the Scriptures God first labors and then rests, but man first rests and then works. Man was created on the sixth day, toward the end of the six days of God’s labor. After the creation of man, God rested, and man rested with God. This indicates that as soon as man came into being, he had a time of rest. Therefore, according to the principle in the Bible, we are to rest before we work. In the New Testament we see that first we receive grace, and then we work. To work before receiving grace is to live according to the law. But to receive grace before we work is according to God’ss alvation by grace. If we are not clear about this, we may be deceived by the teaching of the Seventh-Day Adventists regarding the keeping of the Sabbath. We need to tell the Seventh-Day Adventists that with God work came before rest, but with us rest comes before work. According to the New Testament, receiving grace precedes working. If we do not receive grace as the capital, we shall have nothing with which to work. We cannot work unless we first receive grace. This is a basic principle.
6这些例子说出，有些仪文和教训与神救恩的一些方面很类似。这也是为甚么歌罗西的信徒们会被犹太教仪文和异教的教训所欺骗，让那些东西侵入召会生活中。我很关心有些年轻人被那些鼓吹某种教训或作法的人所欺骗。我们必须对新约中基本的原则有透彻的领会。这样，我们就有智慧和知识来说服并征服那些企图欺骗我们的人。保罗在二章四节开头说，『我说这2话。』这话是指保罗在二至三节所说，关于丰丰富富的在悟性上有充分的确信，完全认识神的奥秘─基督，以及一切智慧和知识的宝藏都藏在基督里面的事实。保罗著重这些事，是为了叫歌罗西的圣徒们不至被欺骗。如果我们看见歌罗西一章中对基督的启示，我们就不会被浸水礼、守安息日这样的教训所欺骗。我们要认识，包罗万有的基督乃是神经纶的中心，也是我们的一切。如果我们对基督有清楚的异象，就没有人能欺骗我们，或诱骗我们。
6These examples show that certain observances and teachings are similar to some aspects of God’ss alvation. This was the reason that the believers in Colosse could be deceived by Jewish observances and pagan teachings and could allow those things to pervade the church life. I am concerned that the young ones may be deluded by those who advocate certain teachings or practices. We need to have a thorough understanding of the basic principles in the New Testament. Then we shall have the wisdom and the knowledge to convince and subdue those who attempt to delude us. Paul opens 2:4 with the words, “This I say.” These words refer to what Paul has covered in verses and 3 concerning the riches of the full assurance of understanding, the full knowledge of Christ as the mystery of God, and the fact that all the treasures of wisdom and knowledge are hidden in Christ. Paul emphasized these things so that the saints at Colosse would not be deluded. If we have seen the revelation of Christ in Colossians 1, we shall not be deceived by teachings concerning such things as water baptism and the observance of the Sabbath. We shall know that the all -inclusive Christ is the focus of God’s economy and everything to us. If we have a clear vision of Christ, no one will be able to delude us or deceive us.
二 不被花言巧语欺骗
B. With Persuasive Speech
7保罗在四节特别题到『花言巧语』。通常那些欺骗人的都是能说善道、善用花言巧语的。我们要提防花言巧语，提防动听的言辞。说话的人也许很有说服力，很有口才，但他的花言巧语和动听的言辞，却没有基督的实际。我们不要被讲员的口才吸引，反倒该问他的说话中是否有实际。
7In verse 4 Paul specifically refers to “persuasive speech.” Usually those who deceive others are eloquent and persuasive in speech. Beware of eloquence. A speaker may be very eloquent, but there may be no reality in his speech. Instead of being taken in by a speaker’s eloquence, we should ask if there is reality in his speaking
8和受恩教士曾帮助倪弟兄学这重要的功课。倪弟兄年轻时，曾受一些游行传道人的口才和知识所吸引。每当倪弟兄透露他欣赏某某讲道人的口才时，和教士就指出，虽然这个人的口才好，又有学识，但他说话时没有供应生命。有一次，倪弟兄以为某某传道人的道非常美妙，他相信和教士这次一定会同意。然而，和教士还是指出，那篇信息没有生命和实际。从那次以后，倪弟兄就不再欣赏口才便捷的讲道人的空话。但愿我们也学习不被花言巧语所欺骗。如果我们看见歌罗西书所陈明包罗万有之基督的异象，我们就不会被任何事欺骗了。不管一件事多好、多合乎圣经，都不能引我们离开基督。我们对于神经纶中的基督有这样的认识，乃是极其紧要的。歌罗西召会的光景，和哥林多召会的光景大不相同。在哥林多，标准是低的，其中有分裂，有圣徒诉讼的事，甚至有犯淫乱的事。但在歌罗西，行为的标准高得多。我们已经指出，歌罗西的难处乃是召会受到文化的侵入，尤其是智慧派和犹太教仪文。这些事物很高尚，正因这缘故，才能诱骗人。因此，我们今天在主恢复中的人，必须留意那些外表看起来高尚、有教养、说话温文谦卑的人。那些最能欺骗人的，总是看起来非常好。无疑的，当蛇在园中靠近夏娃时，牠的说话必定很文雅。但你一定要警觉，免得被这些有教养之人的花言巧语所欺骗。惟有我们对包罗万有的基督在神经纶中的地位有清楚的异象时，我们才能识破欺骗和诱骗的事。
8Sister M. E. Barber helped Brother Nee to learn this important lesson. When he was young, Brother Nee was attracted by the eloquence and knowledge of certain visiting preachers. Whenever Brother Nee expressed his admiration for a speaker’s eloquence, Sister Barber would point out that although that preacher was eloquent and knowledgeable, there was no life ministered in his speaking. On one occasion in particular, Brother Nee thought that a certain preacher’s message was marvelous, and he was confident that Sister Barber would agree. Nevertheless, Sister Barber still pointed out that the message was void of life and reality. From that time onward, Brother Nee no longer appreciated the empty speech of eloquent preachers. May we also learn not to be deluded by persuasive speech. If we see the vision of the all-inclusive Christ presented in the book of Colossians, we shall not be deluded by anything. No matter how excellent or how scriptural a thing; may be, it will not be able to lead us away from Christ. It is crucial that we have such a view of Christ in God’secon o my. The situation of the church at Colosse was very different from that of the church in Corinth. In Corinth, the standard was low, there were divisions, and some saints were involved in lawsuits, some even in fornication. But at Colosse the standard of behavior was much higher. As we have pointed out, the problem at Colosse was that the church had been invaded by culture, especially by Gnosticism and the Judaistic observances. These things were very refined, and for this very reason they were deceitful. Hence, we in the Lord’s recovery today must be cautious of those who appear to be highly cultured and well-educated and who speak in a gentle and humble manner. Those who are the most deceitful usually seem to be very nice. No doubt, when the serpent approached Eve in the garden, he spoke in a very refined way. Be on the alert lest you are deluded through the persuasive speech of cultured people. Only when we have a clear view of the place of the all-inclusive Christ in God’secon o my shall we be able to see through delusion and deception
贰 不被掳去
II. NOT TO BE CARRIED OFF AS CAPTIVE
9保罗在八节接著说，『你们要谨慎，恐怕有人用他的哲学，和虚空的欺骗，…把你们掳去。』第一个步骤是四节所说的被欺骗；第二个步骤是八节所说的被掳去。『掳』这辞在这里不是指伤害，乃是指将人当作掠物或俘虏而掳去。
9In verse 8 Paul goes on to say, “Beware that no one carries you off as spoil through his philosophy and empty deceit.” The first step, seen in verse 4, is to be deluded; the second step, seen in verse 8, is to be carried off as spoil. The word spoil here does not mean to damage; it means to be a prey or a captive. Those who are carried off as spoil are carried off into captivity.
一 用哲学和虚空的欺骗
A. Through Philosophy and Empty Deceit
10我们要警觉，免得有人用他的哲学把我们掳去了。希腊原文中，『他的』是加强的冠词。因此这是指某一种特别的哲学。被用来使歌罗西的信徒被掳的哲学，乃是指智慧派的教训，这是犹太、东方和希腊哲学的混杂，是一种虚空的欺骗。事实上，每一种欺骗都是虚空的。凡是真实的、有实在内容的东西，就不可能是欺骗。
10We need to beware that no one carries us off as spoil through his philosophy. In Greek the word rendered “his” is the emphatic article. Hence, it denotes a particular philosophy. The philosophy through which the believers at Colosse were carried off as spoil was Gnosticism, a mixture of Jewish, oriental, and Greek philosophies. As Paul indicates, Gnosticism is empty deceit. Actually, every form of deceit is empty. Nothing that is real, that has real content, can be a deceit
二 照著人的传统
B. According to the Tradition of Men
11本节中的哲学和虚空的欺骗，乃是『照著人的传统，照著世上的蒙学，不照著基督』。传统与文化有关，以文化为其根源。在歌罗西，智慧派教训的根源乃是人的传统，不根据神启示人的著作，乃根据人传统的作法。许多文化传统都是好的，否则，没有人会在意那些东西。我们需要有敏锐的鉴别力，不要受天主教和各宗各派传统的诱骗。有一项我们该遵循的原则，就是拿圣经来试验每一样东西。我们只该在意圣言中神直接的启示，而不该在意任何照著人的传统的东西。任何从人的遗传而来的东西，若是与圣经中神圣的启示不符合，我们就不要接受。今天罗马天主教就受到自己遗传的束缚，他们不说圣经说甚么，或神说甚么，反倒常常题到天主教会所说的，或神父和修女所教导的。有几次，我向一些天主教徒指出拜马利亚的错误，告诉他们这样作是不合圣经的。然而他们说，拜马利亚是根据罗马天主教的教训。另外一些天主教的传统，关系到在人像前点燃蜡烛，向圣人祈祷，为要缩短他们的亲人在炼狱中的时间。虽然这种作法不合乎圣经，天主教徒却仍然因著传统而遵守。在各宗各派和独立的自由团体中，也可以看到人的传统；在那里许多信徒看重人的传统，过于神的话语。
11The philosophy and empty deceit in this verse is “according to the tradition of men, according to the elements of the world, and not according to Christ.” The source of the Gnostic teaching at Colosse was the tradition of men. It did not depend on the revealed writings of God, but on the traditional practices of men. Many cultural traditions are good. Otherwise, no one would care for them. We need to have a keen discernment to be kept from being deceived by the traditions in Catholicism and the denominations. One principle we should follow is that of testing everything with the Bible. We should care only for God’s direct revelation in the holy Word, not for anything that is according to the tradition of men. We need not accept anything inherited from men as a tradition if it does not correspond to the divine revelation in the Bible. Today’sR oman Catholics are bound by their traditions. Instead of referring to what the Bible says or to what God says, they often stand on what the church says or on what is taught by the priests and nuns. On some occasions I have pointed out to certain Catholics the error of worshipping Mary and have shown them that this is not according to the Bible. Nevertheless, they said that the worship of Mary is according to the teaching of the Catholic church. Other Catholic traditions are related to placing candles before images and praying to the saints to shorten the time that a relative must spend in purgatory. Although practices of this kind are not according to the Bible, Catholics follow them because of tradition. The traditions of men are also found in the denominations and in the independent Christian groups, where many believers care more for the tradition of men than for the Word of God
三 照著世上的蒙学
C. According to the Elements of the World
12哲学和虚空的欺骗不仅是照著人的传统，也是照著世上的蒙学。在这一节和二章二十节以及加拉太四章三节，『蒙学』乃是指犹太人和外邦人初阶的教训，包括在饮食、洗濯、禁欲等事上仪式的条例。在保罗眼中，人的传统不过是初阶的原则。这些传统包括在世上的初阶原则中。
12The philosophy and empty deceit are not only according to the tradition of men, but also according to the elements of the world. Here and in 2:20 and Galatians 4:3, this expression does not refer to substances; it refers to the rudimentary teachings of both Jews and Gentiles, teachings that consist of ritualistic observances in meats, drinks, washings, and asceticism. In the eyes of Paul, the traditions of men were merely elementary principles. These traditions are included with the elementary principles of the world
四不照著基督
d not according to Christ
13保罗在八节的结语说，哲学和虚空的欺骗是不照著基督的。基督是一切真智慧和真知识的管治原则，是一切真教训的实际，也是一切蒙神悦纳之观念的惟一准则。歌罗西书是以基督作我们的一切为中心。不照著基督的意思，首先是指我们不接受基督作生命。（三4。）其次是指我们不持定基督作身体的元首。（二。）不仅如此，这也是指不认识基督是神的奥秘，（2，）也不经历内住的基督作荣耀的盼望。（一27。）最后，不照著基督的意思乃是，我们不在基督里行事为人。（二6。）
13Paul concludes verse 8 by saying that the philosophy and empty deceit are not according to Christ. Christ is the governing principle of all genuine wisdom and knowledge, the reality of all genuine teaching, and the only measure of all concepts acceptable to God. The book of Colossians focuses on Christ as our everything. To fall short of being according to Christ, firstly means that we do not take Christ as life (3:4). Secondly, it means that we do not hold Christ as the Head of the Body. Furthermore, it is not to know Christ as the 19 mystery of God (2:2), nor to experience the indwelling Christ as the hope of glory (1:27). Finally, to be not according to Christ means that we do not walk in Christ (2:6).
14若是我们以基督作生命，持定祂作身体的元首，认识祂是神的奥秘，经历祂是荣耀的盼望，并在祂这包罗万有的灵里行事为人，我们就不会为任何人事物所欺骗。那些不在这些方面经历基督的人，都很容易受欺骗。你若分析那些被欺骗并被掳去之人的情形，你就晓得他们没有在这五方面经历基督。他们没有看见，在神的经纶中惟有基督是一切，他们也没有接受基督作他们的生命，或作他们的头。此外，他们也没有经历内住的基督作他们荣耀的盼望，更没有在基督里生活、行动、为人。结果，他们就没有防御的能力，至终就被欺骗并被掳去。我们对付欺骗的防御乃是基督；祂是我们的生命、我们的元首，也是神的奥秘、荣耀的盼望、以及我们在其中行事为人的美地。
14If we take Christ as life, hold Him as the Head of the Body, know Him as the mystery of God, experience Him as the hope of glory, and walk in Him as the all-inclusive Spirit, then we shall not be deceived by anything or by anyone. Those who do not experience Christ in these aspects can easily be deceived. If you analyze the situation of those who have been deluded and carried off as spoil, you will realize that they did not experience Christ in these five ways. They did not realize that Christ alone is everything in God’secon o my, and they did not take Christ as their life or as their Head. Furthermore, they did not experience the indwelling Christ as their hope of glory, nor did they live, move, and have their being in Christ. As a result, they were defenseless, and eventually were deluded and carried off into captivity. Our defense against deception is the Christ who is our life, our Head, the mystery of God, the hope of glory, and the good land in which we walk
15我信所有这些论到包罗万有之基督的信息，都能帮助我们，保护我们不受诱骗、不被掳去。这些信息会为我们在主恢复中的人建立一道坚固的防御工事。没有这样的防卫，我们就很容易受欺骗、被掳去。但我们若在这几方面经历基督作神经纶的中心，我们就会得到保护，不受欺骗或被掳去。
15I believe that all these messages on the all - inclusive Christ will help to guard us against delusion and against being carried off as prey. They will build up a strong defense for us in the Lord’s recovery. Without such a defense, we can easily be deluded and carried off as spoil. But if we experience Christ as the center of God’secon o my in all these aspects, we shall be protected, and we shall not be deluded or carried off as spoil.