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歌罗西书生命读经 · 第22篇

在基督里面得了丰满并受了割礼

Made full and circumcised in Christ
1读经：歌罗西书2:9-2，18节，20-22，哥林多前书1:30，以弗所书3:8。保罗警告我们要谨慎，不要被人用哲学和虚空的欺骗所掳去；在这之后他告诉我们，神格一切的丰满，都有形有体的居住在基督里面。（西二9。）然后在十节保罗接著说，『你们在祂里面也得了丰满。祂是一切执政掌权者的元首。』在基督里我们甚么都不缺，因为在祂里面我们已经得了完全，得以完备。我们没有理由转向基督以外的任何事物。在下文我们会看见，保罗说这话乃是对付敬拜天使的事。
1Scripture Reading: Col. 2:9-12, 18, 20-22; 1 Cor. 1:30; Eph. 3:8 After warning us to beware that no one carries us off as spoil through philosophy and empty deceit, Paul tells us that in Christ dwells all the fullness of the Godhead bodily (2:9). Then in verse 10 he goes on to say, “ And you in Him are made full, Who is the Head of all rule and authority.” In Christ we lack nothing, for in Him we have been perfected and completed. There is no reason for us to turn to anything other than Christ. As we shall see, in speaking these words Paul was dealing with the matter of angel worship
2然后在十一节保罗说，我们在基督里面受了割礼。在祂里面得了丰满是积极的，而受割礼乃是对付消极的事，特别是对付肉体、己和天然的人。这一切东西都已经藉著在基督里的割礼除去了。在本篇信息中，我们要来看，在积极一面，我们如何在基督里面得了丰满，在消极一面，我们如何在基督里面受了割礼。
2Then in verse 11 Paul says that we were circumcised in Christ. To be made full in Him is positive, whereas to be circumcised is to deal with something negative, in particular, the flesh, the self, and the natural man. All these things have been removed by the circumcision which is in Christ. In this message we need to consider how in Christ, on the positive side, we have been made full and, on the negative side, we have been circumcised
壹 在基督里面得了丰满
I. MADE FULL IN CHRIST
一 基督是神格
A. Christ as the Embodiment
一切丰满的具体化身
of All the Fullness of the Godhead
3保罗在二章九节说，『因为神格一切的丰满，都有形有体的居住在基督里面。』这意思是说，基督是神格丰满的具体化身，三一神的丰满有形有体的居住在基督里面。神格一切的丰满居住在基督里面，这个事实的意思是说，这样的丰满居住在祂里面，是既真实又实际的。
3In 2:9 Paul says, “For in Him dwells all the fullness of the Godhead bodily.” This means that Christ is the embodiment of the fullness of the Godhead, that the fullness of the Triune God dwells in Christ in a bodily form. The fact that the fullness of the Godhead dwells in Christ bodily means that it dwells in Him in a way that is both real and practical
二 在基督里面得了丰满
B. Made Full in Christ
4因为神格一切的丰满是在基督里面，又因为我们已经被摆在祂里面，（林前一30，）所以我们在祂里面就得了丰满。新约清楚启示，所有相信基督的人，都已经被摆在基督里了。因此我们与祂联合并且与祂是一。结果，祂所是的一切、所有的一切都归我们，祂所经历的一切也成了我们的历史。我们承受了基督所经历、所经过的一切。不仅如此，因为我们与祂是一，我们就有分于祂所完成、所得著、并所达到的一切。
4Because all the fullness of the Godhead is in Christ and because we have been placed in Him (1 Cor. 1:30), we have been made full in Him. The New Testament reveals clearly that all those who believe in Christ have been put into Christ. Therefore, we are identified with Him and one with Him. The result is that all He is and all He has belongs to us, and all that He has experienced is our history. We inherit all that Christ has experienced and passed through. Furthermore, because we are one with Him, we partake of all that He has accomplished, obtained, and attained.
5婚姻是这事很好的说明。假设有一位贫穷的女子嫁给一位富有的丈夫。因著她与她的丈夫联合，与他成为一，她就有分于她丈夫所是并所有的一切。照样，我们是包罗万有之基督的肢体。我们已经被摆在祂里面，与祂联合，实实在在『嫁』给祂了。因此，我们与祂乃是一。凡祂所经过的一切，现今乃是我们的历史；祂所得著的并所达到的一切，乃是我们所承受的基业。我们是在这样一位基督里，祂也在我们里面。我们已经被摆在祂里面，与祂是一，并且接受了祂一切的所是和所有。虽然有些基督徒对这事有道理上的认识，但仅仅在头脑上领会与基督联合是不彀的。我们需要运用信心，好有分于我们在基督里所有的一切。我们不该认为自己是可怜的，正如一个贫穷的女子嫁给富有的人之后，就不该再认为自己是贫穷的。即使她可能感觉贫穷，但她必须操练应用这事实：她丈夫的丰富是属于她的。照样，因著我们与基督是一，我们就不该看自己是贫穷的。相反的，我们需要充分的体验我们在基督里所有的。有些基督徒喜欢在祷告中宣告他们多贫穷、多可怜、多卑下。这种祷告是没有信心、没有把握的祷告。我们需要有充分的确信，相信我们与这位丰富、包罗万有的基督是一，与那是三一神一切丰满之具体化身者是一。我们若凭充分的确信来体验这事，就绝不会认为自己是贫穷的了。不要相信你对自己的感觉，乃要望断以及于基督。运用你的信心，实化祂的所是、祂所经过、祂所得著并所达到的、以及今天祂在那里。祂既是在第三层天上，我们又与祂是一，我们也就在第三层天上。在基督里，我们不仅是百万富翁，我们乃是亿万富翁！我们已经被摆在那是追测不尽之丰富的基督里了。在这位基督里，我们得了完全，得以完备。在祂里面，我们一无所缺。不要谈论说，你多么缺乏；因为你在基督里，你是一无所缺的。在祂里面乃是丰满、完全和完备。事实上，祂自己就是丰满、完全和完备。因为我们在祂里面，所以我们是完全、完备的；我们一无所缺。我们是一班有基督之丰富的人。
5Marriage is an illustration of this. Suppose a poor woman marries a very rich man. Because she is joined to her husband and identified with him, she partakes of all that he is and has. Likewise, we are members of the all-inclusive Christ. We have been put into Him, identified with Him, truly “married” to Him. Hence, we are one with Him. All that He has passed through is now our history, and all that He has obtained and attained is our inheritance. We are in such a Christ, and He is in us. We have been placed into Him, we are one with Him, and we receive all that He is and has. Although some Christians have a doctrinal knowledge of this, a mere mental understanding of our union with Christ is not adequate. We need to exercise faith in order to partake of all that is ours in Christ. We should not consider ourselves poor, just as a poor woman who has married a rich man should no longer think of herself as poor. Even though she may feel poor, she must practice applying the fact that the riches of her husband belong to her. In like manner, because we are one with Christ, we should not regard ourselves as in poverty. To the contrary, we need to have a full realization of what we have in Christ. In their prayers, some Christians like to declare how poor, pitiful, and low they are. This kind of prayer is without faith or assurance. We need to believe with full assurance that we are one with the rich, all- inclusive Christ, with the One who is the embodiment of all the fullness of the Triune God. If we realize this with full assurance, we shall never consider ourselves poor. Do not believe your feelings about yourself, but look away to Christ. Exercise your faith to realize what He is, what He has passed through, what He has obtained and attained, and where He is today. Since He is in the third heaven and we are one with Him, we are in the third heaven also. In Christ we are not only millionaires — we are billionaires. We have been placed into the Christ who is unsearchably rich. In this Christ we are made perfect, complete. In Him we do not lack anything. Do not talk about how much you lack. Because you are in Christ, you lack nothing. In Him is the fullness, the perfection, the completion. Actually, He Himself is the fullness, perfection, and completion. Because we are in Him, we are complete and perfect; we lack nothing. We are those who possess the riches of Christ.
6在以弗所三章八节，保罗说到基督那追测不尽的丰富。我们比亿万富翁还富足，因为我们所有的丰富无法计算。我们无法想像我们在基督里所拥有的是何等丰富。我们常常祷告说，『主阿！我又贫穷、又可怜。』但少有人祷告说，『主阿！我感谢你，我是富足、完备、充满的。主耶稣，因著我在你里面，我就比最有钱的亿万富翁还富有。我一无所缺。』我盼望你读过这篇信息之后，能开始这样的祷告。要告诉主、天使、甚至魔鬼，说，你比地上任何亿万富翁还富足，因为你乃是在基督里面，祂的丰富是追测不尽的。三基督是一切执政掌权者的元首保罗在歌罗西二章十节说，基督是一切执政掌权者的元首。这里的执政掌权者，乃是指在空中撒但手下，有权势地位的堕落天使。根据圣经完全的启示，神造了宇宙之后，就把宇宙交在天使长和其他领头天使的掌管之下。当这位天使长背叛神，成了撒但时，许多帮助他治理宇宙的领头天使，也成了诸天界里邪恶的执政掌权者。6:12这就是以弗所六章十二节所描述之执政的、掌权的、管辖这黑暗世界的、以及诸天界里邪恶的属灵势力。这些天使的权势统治著列国。为这缘故，但以理书题到希腊魔君和波斯魔君。（魔君在此是指一个天使的掌权者或执政者。）这意思是说，今天地上的列国都在诸天界里之权势的统治之下；然而并非所有的权势都是邪恶的。但基督却是一切执政掌权者的元首。基督既是我们的完全和完备，我们就不需要别的执政掌权者作崇拜的对象，因为祂是这一切的元首。要记住，歌罗西人乃是被敬拜天使的事引开的。因此保罗告诉他们，基督既是所有天使的元首，并且我们也在祂里面，我们就不需要敬拜天使。
6In Ephesians 3:8 Paul speaks of the unsearchable riches of Christ. We are more than billionaires because the riches we have are greater than can be counted. We simply have no idea what vast riches we possess in Christ. Often we have prayed, “Lo rd, I am poor and pitiful.” But not many have prayed in this way: “Lo rd, I thank You that I am rich, complete, and full. Lord Jesus, because I am in You, I am richer than the wealthiest billionaire. I am short of nothing.” I hope that after reading this message, you will begin to pray in this way. Tell the Lord, the angels, and even the demons that you are richer than any earthly billionaire because you are in the Christ whose riches are unsearchable. C. Christ as the Head of All Rule and Authority In 2:10 Paul says that Christ is the Head of all rule and authority. The rule and authority spoken of here are the angelic powers, in particular the fallen angels who still occupy positions of power. According to the full revelation of the Bible, after God created the universe, He placed it under the control of an archangel and other leading angels. When this archangel rebelled against God and became Satan, many of the leading angels who assisted him in ruling the universe became the evil rulers and authorities in the heavenlies. These are described in Ephesians as the rulers, the authorities, the world - rulers of this darkness, the spiritual forces of evil in the heavenlies. These angelic powers rule over the nations. For this reason, in the book of Daniel there is mention both of the prince of Greece and of the prince of Persia. (A prince here denotes one of the angelic powers or rulers.) This means that all the nations on earth today are under the rule of authorities in the heavenlies; however, not all of these are evil. But Christ is the Head of all rule and authority. Since Christ is our perfection and completion, we do not need other rules and authorities as objects of adoration, for He is the Head of all these. Remember that the Colossians had been led astray to the worship of angels. Therefore, Paul told them that since Christ is the Head of all the angels and since we are in Him, there is no need for us to worship angels.
7歌罗西人敬拜天使，是因他们受了异端教训的影响，以为神太崇高了，低下的人类不能直接敬拜祂。根据这种错误的道理，人必须谦卑自己，敬拜那在人与神中间作中保的天使。这种敬拜天使的人争辩说，他们还是敬拜神，并不是拜偶像。他们只不过是透过天使作中保来敬拜神，因为天使比我们高。这异端在小亚细亚十分猖獗，因此保罗有负担向他们指出他们的错谬。歌罗西人把天使当作中保真是错得太离谱了！在神和人中间，只有一位中保，就是那人基督耶稣。（提前二5。）歌罗西人既是在那位众天使的元首里面，他们就在祂里面也得了丰满，而一无所缺。他们不需要天使作中保。天使是服事我们并保护我们的，而不是我们和神中间的中保。每一位圣徒至少都有一位天使，就是由神指派的天使护卫，来服事我们、保护我们。这事有主在马太十八章十节的话为证，主在那一节嘱咐我们，不可轻看『这小子里的一个。…他们的使者在诸天之上，常见我在诸天之上父的面』。不仅如此，当彼得从监牢中得释放，去敲门的时候，使女一直说是彼得，在房子里的众人却说，『必是他的天使。』（徒十二15。）虽然天使服事我们，或许也保护我们，但我们不该把天使当作中保。因为他们是仆役，我们就不该敬拜他们。我们已经和众天使的元首联合为一了，在祂里面我们已经得了丰满。我们若清楚这事，就绝不会受欺骗去敬拜天使。反之，我们会有正确的认识：就著非常真实的意义来说，我们既与天使的元首是一，我们就比天使更高。事实上，我们乃是基督的同伙；祂是天使的元首，我们在祂里面也得以完备。
7The Colossians were worshipping angels because they fell under the influence of the heretical teaching that God is too exalted to be worshipped directly by lowly human beings. According to this false doctrine, we must humble ourselves and worship the angels as mediators between us and God. Those who worship angels in this way argue that they are still worshipping God, not idols. They claim simply to be worshipping God through the mediation of angels, who are superior to us. This heresy became prevailing in As i a Minor. Therefore, Paul was burdened to point out their error. How wrong the Colossians were in taking the angels as mediators! There is one mediator between God and men, the man Christ Jesus (1 Tim. 2:5). Since the Colossians were in the very One who is the Head of all angels and since they had been made full in Him, they were not short of anything. They had no need of angels to be mediators. Angels are to serve us and to protect us, but they are not mediators between us and God. All the saints have at least one angel, one angelic bodyguard, assigned to serve them and protect them. This is proved by the Lord’sword in Matthew 18:10 where He charges us not to despise “one of these little ones, for...their angels in the heavens always behold the face of My Father Who is in the heavens.” Furthermore, when Peter was released from prison and was knocking at the door of the gate, those inside the house told the young woman, who kept saying that Peter was knocking, “It is his angel” (Acts 12:15). Although the angels serve us and may protect us, we should not regard them as mediators. Because they are servants, we should not worship them. We are identified with the One who is the Head of all the angels, and in Him we have been made full. If we are clear about this, we shall never be deluded into worshipping angels. Rather, we shall have the proper knowledge that, in a very real sense, because we are one with the Head of the angels, we are higher than they are. Actually, we are partners of the Christ who is the Head over them, and in Him we are complete.
8在基督里我们得了丰满，这个事实与敬拜天使相对。因为我们与基督是一，所以我们绝不该敬拜天使。
8This fact of having been made full in Christ is versus the worship of angels. Because we are one with Christ, we should never worship angels
贰 在基督里面受了割礼
II. CIRCUMCISED IN CHRIST
一 受了非人手所行的割礼
A. With a Circumcision Not Made with Hands
9保罗在歌罗西二章十一节说，『你们在祂里面也受了非人手所行的割礼，乃是在基督的割礼里，脱去了肉体的身体。』这里保罗说到非人手所行的割礼；这当然和犹太人用刀所行的割礼不一样。除了那种肉身的割礼之外，还有另一种割礼，就是非人手所行、在基督里的割礼。这是属灵的割礼，基督的割礼，指正确的受浸；这浸藉著基督之死有力的效能，叫人脱去肉体的身体。这与禁欲主义相抵。
9In verse 1 1 Paul says, “In Whom also you were circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ.” Here Paul speaks of a circumcision not made with hands. This certainly is different from that practiced by the Jews, which was carried out with a knife. In addition to that physical circumcision, there is another kind of circumcision, the circumcision in Christ, which is not made with hands. This is spiritual circumcision and refers to the proper baptism, which puts off the body of the flesh by the effectual virtue of the death of Christ. As we shall see, this is versus asceticism.
10在基督里的割礼，包含基督的死和那灵的大能。当基督钉在十字架上时，祂的钉死乃是真正的、实际的、宇宙性的割礼。祂的钉死，除去了一切消极的事物。这些消极的事物包括我们的肉体、天然的人和己。然而除了基督的死，我们还需要那灵作大能。我们若只有基督的钉死，却没有那灵作大能，我们就没有凭藉把基督的钉死应用在我们身上，也无法使钉十字架的果效成就在我们身上。藉著圣灵，基督的钉死才实际，才有效。藉著那灵作大能，基督的钉死才能应用到我们身上。然后在那灵的大能之下，我们实际的、实行的受了割礼。这就是在基督里，非人手所行的割礼。这割礼乃是藉著基督的死所成就，并藉著大能的灵所应用、执行并完成的。这就是我们都已经接受的割礼。在基督里，一面我们得了丰满，另一面我们受了割礼。因著我们在祂里面得了丰满，我们就一无所缺。因著我们在祂里面受了割礼，一切消极的事物就都挪去了。说到积极的事物，我们是完备的；说到消极的事物，一切都清除了，我们没有问题了。因此，在积极的事物上，我们一无所缺；在消极的事物上，甚么也不能再搅扰我们。然而，我们需要运用信心，不看我们自己。我们的眼目必须从我们的感觉、从我们外表的光景上转开。根据我们外表的情形，我们缺少一切积极的事物，并受到一切消极事物的搅扰。但根据事实，我们已经不在自己里面─我们乃是在基督里。我们既在祂里面，我们在积极一面就得了丰满，并且我们也受了割礼，清除了一切消极的事物。
10The circumcision in Christ involves the death of Christ and the power of the Spirit. When Christ was crucified on the cross, His crucifixion was the genuine, practical, and universal circumcision. His crucifixion cut off all the negative things. These negative things include our flesh, our natural man, and the self. However, along with the death of Christ we need the Spirit as the power. If we have Christ’s crucifixion without the Spirit as the power, we shall have no means to apply Christ’s crucifixion to us and to execute its effect upon us. The crucifixion of Christ becomes practical and effective by means of the Spirit. By the Spirit as the power, Christ’s crucifixion is applied to us. Then under the power of the Spirit, we are circumcised in an actual and practical way. This is the circumcision in Christ, a circumcision not made with hands. It is a circumcision not made with hands because it was accomplished by the death of Christ, and it is applied, executed, and carried out by the powerful Spirit. This is the circumcision we have all received. In Christ, on the one hand, we have been made full, and, on the other hand, we have been circumcised. Because we have been made full in Him, we are short of nothing. Because we have been circumcised in Him, all the negative things have been removed. Regarding the positive things, we are complete. Regarding the negative things, everything has been cleared up, and we have no problems. Therefore, regarding the positive things, we are not short of anything, and regarding the negative things, we are no longer troubled by anything. However, we need to exercise faith and not look at ourselves. We must turn our eyes away from our feelings and from our apparent situation. According to our apparent situation, we are short of everything positive and are troubled by everything negative. But according to the facts, we are not in ourselves—we are in Christ. Because we are in Him, we have been made full positively, and we have been circumcised to clear away the negative things
二 脱去了肉体的身体
B. In the Putting Off of the Body of the Flesh
11保罗在十一节说到『脱去了肉体的身体』。脱去，意剥去某物，如衣服。这种藉著基督的死所发生，并藉著大能的灵所应用的割礼，成就了脱去肉体的身体这事。我们肉体的身体已经与基督同钉在十字架上，而被除去了。关于这件事，我们必须再次运用我们的信心，并且不看自己，不看我们外表的光景。让我们运用信心说，『阿们！肉体的身体已经在十字架上藉著大能的灵脱去了。』
11In verse 11 Paul speaks of “the putting off of the body of the flesh.” This means to strip off something, as to strip off clothing. The circumcision that took place by the death of Christ and is applied by the powerful Spirit accomplishes the putting off of the body of the flesh. Our body of flesh was crucified on the cross with Christ and has been put off. Regarding this, we must again exercise our faith and not consider our self and our apparent situation. Let us exercise faith and say, “ Amen! The body of the flesh has been put off on the cross and by the powerful Spirit
三 在基督的割礼里
C. In the Circumcision of Christ
12这割礼必须是在基督的割礼里，而不是人手所行的割礼。基督的割礼是藉著祂的钉十字架。我们的肉体已经藉著祂在十字架上的死，而除掉了。
12This circumcision must be in the circumcision of Christ, not with a circumcision made with hands. The circumcision of Christ is by His crucifixion. Our flesh has been crossed out by His death on the cross
四 藉著浸
D. Through Baptism
13不仅如此，在基督里的割礼也是藉著浸成就的。保罗在十二节说，『在受浸中与祂一同埋葬，也在受浸中，藉著那叫祂从死人中复活之神所运行的信心，与祂一同复活。』我们在受浸中已经与基督一同埋葬了。在受浸中埋葬，乃是脱去肉体的身体，脱下或剥去肉体的身体。再者，我们在基督里，藉著神所运行的信心，与祂一同复活。受浸有埋葬的一面，就是了结我们的肉体；也有复活的一面，就是使我们的灵有新生的起头。在复活的一面，我们是在基督里，凭神圣的生命活过来。
13Furthermore, the circumcision in Christ takes place through baptism. In verse 12 Paul says, “Buried together with Him in baptism, in Whom also you were raised together through the faith of the operation of God, Who raised Him from among the dead.” We have been buried together with Christ in baptism. To be buried in baptism is to put off the body of the flesh, to disrobe or strip it off. Moreover, in Christ we have been raised together through the faith of the operation of God. In baptism there is the burial aspect, which is the termination of our flesh, and the raising aspect, which is the germination of our spirit. In the raising aspect we are made alive in Christ with the divine life
14保罗在这一节指出，这是藉著神所运行的信心。信心并不是出于我们自己，乃是神所赐的。（彼后一1。）我们越转向神并接触祂，我们就越有信心。主是我们信心的创始者与成终者。（来十二2。）我们越住在祂里面，祂就越注入我们里面，作我们的信心。我们乃是藉著活的神所运行这活的信心，经历复活的生命，就是受浸复活的一面所表征的。今天许多基督徒忽略了受浸真实的功效，反而只注意用甚么水施浸，或是怎样在水中施浸。真正的受浸包含一种运行，使我们在其中被埋葬并被了结。这运行与我们信心的操练有关。完成这运行的乃是那灵。每当我们为人施浸的时候，我们需要运用信心，来实化一种运行，以了结受浸者的旧人。我们必须对那叫基督从死人中复活之三一神的运行有信心。
14In this verse Paul points out that this is through the faith of the operation of God. Faith is not of ourselves; it is the gift of God (Eph. 2:8). The more we turn to God and contact Him, the more faith we have. The Lord is the Author and Perfecter of our faith (Heb. 12:2). The more we abide in Him, the more we are infused with Him as our faith. It is through this living faith in the operation of the living God that we experience the resurrection life, signified by the raising aspect of baptism. Many Christians today neglect the real operation of baptism. Instead, they pay attention to the kind of water used or to the method of placing people under the water. Genuine baptism involves an operation in which we are buried and terminated. This operation involves the exercise of faith. The One who carries out the operation is the Spirit. Whenever we baptize someone, there is the need for the exercise of faith to realize that an operation is taking place to terminate the old being of the one who is to be baptized. We must have faith in the operation of God, the Triune God, who raised Christ from among the dead
15每当我们为一位新蒙恩的人施浸时，我们必须体会，这人乃是被放在神圣的运行里，这运行要了结他并埋葬他。我们必须操练信心，相信三一神的运行。藉著信心，我们就有了结并埋葬旧人、己、肉体、和天然生命的实际。这位运行的三一神要尊重这信心，使这些事成为真实。藉著受浸，旧人就被埋葬并了结，这乃是真实的割礼。
15Whenever we baptize a new believer, we must realize that this one is being placed into a divine operation that will terminate him and bury him. We must exercise faith in the operation of the Triune God. By faith we have the reality of the termination and burial of the old man, the self, the flesh, and the natural life. The operating Triune God will honor this faith by making these things real. This burial and termination of the old man through baptism is the real circumcision.
五 割礼与禁欲主义相对
E. Circumcision versus Asceticism
16歌罗西人既接受了这样的割礼，他们就不需要实行禁欲主义。在基督的割礼里受割礼，与禁欲主义相对。（西二20～22。）那些被埋葬并被了结，如今在坟墓中安息的人，是不需要禁欲主义的。他们没有理由苦待己身，那是违反属灵原则的。按照属灵的原则，我们已经被了结，并且脱去了禁欲主义所要对付之肉体的身体。每一种禁欲主义都是要对付肉体的私欲。按照禁欲主义的教训和作法，苦待身体可以除去情欲、遏制放纵。这是禁欲主义的基本原则。在印度，有些人以睡钉床来实行禁欲主义。每当他们警觉到肉体的情欲，他们就卧在钉床上，以为钉子插在身上的痛苦可以限制情欲。同样的原则也可以解释禁吃美味食物的事。按照禁欲主义，享受食物乃是放纵肉体。为这缘故，禁欲主义者都受教导不要吃可口的食物。
16Since the Colossians had received such a circumcision, there was no need for them to practice asceticism. Being circumcised in the circumcision of Christ is versus asceticism (2:20-22). Those who have been buried and terminated and who are now resting in the tomb, have no need of asceticism. There is no reason for them to treat their bodies severely. This is against the spiritual principle. According to the spiritual principle, we have been terminated and have put off the body of the flesh, the very thing that asceticism attempts to deal with. Every form of asceticism attempts to deal with the lusts of the flesh. According to the teaching and practice of asceticism, treating the body severely eliminates lusts and restricts indulgence. This is the basic principle of asceticism. In India some practice asceticism by sitting on a bed of needles. Whenever they become conscious of fleshly lusts, they press against the needles, thinking that the pain they inflict on themselves will restrict their lusts. This same principle explains ascetic rules about eating delicious foods. According to asceticism, to enjoy food is to indulge the flesh. For this reason, ascetics are taught to choose food that is not palatable
17我们在下篇信息要指出，这种苦待己身『在克制肉体的放纵上，却是毫无价值』。（二23。）各种禁欲主义的作法，在克制肉体的放纵上，是没有果效的。保罗在歌罗西二章的观念是：在基督里的信徒既在那藉著基督的死所成就，并藉著那灵所运用之基督的割礼里，受了割礼，并且他们也在这割礼中被埋葬并被了结，他们就绝不需要实行禁欲主义。用苦待己身来限制肉体的放纵，乃是愚昧而无果效的。在基督里的割礼，实在是与禁欲主义相对。在本篇信息中我们看见，在积极一面，我们在基督里得了丰满，在消极一面，我们在祂里面受了割礼。因此，我们不需要敬拜天使，或实行禁欲主义。虽然这些作法在歌罗西人当中一度猖獗，我们却应当完全弃绝。我们不敬拜天使，我们也不实行禁欲主义。我们乃是在基督里。在祂里面我们得了丰满，并且一无所缺；在祂里面我们受了割礼，脱去每一样消极的事物。为这缘故，我们不需要禁欲主义来限制肉体的放纵。这乃是使徒保罗的观念。我信保罗在歌罗西二章写到这件事，今天对我们是很有帮助的。
17As we shall point out in a later message, this severe treatment of the body is “not of any value against the indulgence of the flesh” (2:23). The various practices of asceticism are not effective in restricting the indulgence of the flesh. Paul’s concept in Colossians 2 was that since the believers in Christ had been circumcised in the circumcision of Christ, which was accomplished by Christ’s death and is applied by the Spirit, and since this is the circumcision in which they have been buried and terminated, there is absolutely no need for the practice of asceticism. To mistreat the body in the attempt to restrict the indulgence of the flesh is foolish and of no avail. Truly the circumcision in Christ is versus asceticism. In this message we have seen that, positively, we have been made full in Christ and that, negatively, we have been circumcised in Him. Therefore, there is no need for us to worship angels or to practice asceticism. Although these practices were prevailing among the Colossians, we should utterly cast them aside. We do not worship angels, and we do not practice asceticism. We are in Christ. In Him we have been made full and are short of nothing. In Him we have been circumcised from every negative thing. For this reason, we do not need asceticism to restrict the indulgence of the flesh. This was the concept of the Apostle Paul. I believe that his writing concerning this matter in Colossians 2 will be helpful to us today.