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歌罗西书生命读经 · 第28篇

基督─新人的成分

Christ—The Constituent of the New Man
1读经：歌罗西书3:5-11，加拉太书2:20上，罗马书6:3，8:13，以弗所书4:22，25上，24，罗马书12:2，腓立比书1:21，歌罗西书1:27，哥林多前书12:13。
1Scripture Reading: Col. 3:5-11; Gal. 2:20a; Rom. 6:3; 8:13; Eph. 4:22, 25a, 24; Rom. 12:2; Phil. 1:21; Col. 1:27; 1 Cor. 12:13
2按照歌罗西三章，基督是我们的生命，祂也是一切，又在一切之内。（4，。）在本篇信息中，我们要来看这样一位基督如何是新人的成分。
2According to Colossians 3, Christ is our life and the One who is all and in all (vv. 4, 11). In this message we shall consider how such a Christ is the constituent of the 11 new man.
3在保罗说到这事之前，他说到脱去许多的事物。（5，9。）在新人里，基督以外的每一样事物都必须脱去。在召会─新人里，基督以外的任何事物都没有地位。保罗把我们所必须脱去的事物归类，说到肉体的事，心理的事，至终是整个旧人的事。
3Before Paul comes to this matter, he speaks of putting off a number of things (vv. 5, 9). In the new man everything other than Christ must be put off. In the church as the new man there is no room for anything other than Christ. In categorizing those things which we must put off, Paul speaks of fleshly things, of psychological things, and eventually of the totality of the old man
壹 治死我们情欲的肢体
I. PUTTING TO DEATH OUR LUSTFUL MEMBERS
4保罗在三章五节说，『所以要治死你们在地上的肢体，就是淫乱、污秽、邪情、恶欲和贪婪，贪婪就是拜偶像。』在我们犯罪的肢体里有罪的律，使我们成为罪的俘虏，并使我们败坏的身体成为属死的身体。（罗七23～。）因此，我们犯罪的肢体，与罪恶的事，诸如淫乱、污秽、邪情、恶欲和贪婪，联为一。保罗在歌罗西三章六节指出，『因这些事，神的忿怒正临到那悖逆之子。』在七节保罗继续说，信徒在这些事中活著的时候，也曾在其间行事为人过。
4In 3:5 Paul says, “Put to death therefore your members which are on the earth: fornication, uncleanness, passion, evil desire, and unbridled greedy lust, which is idolatry.” In our sinful members is the law of sin, which makes us captives of sin and causes our corrupted body to become the body of death (Rom. 7:23-24). Hence, our members, which are sinful, are identified with sinful 24 things, such as fornication, uncleanness, passion, evil desire, and unbridled greedy lust. In 3:6 Paul points out that because of these things “the wrath of God is coming upon the sons of disobedience.” In verse 7 he goes on to say that the believers once walked in these things when they lived in them.
5保罗在五节嘱咐我们，要治死我们在地上的肢体。这样的嘱咐是基于我们已经与基督同钉十字架，（加二20上，）并已经浸入祂的死（罗六3）这个事实。我们凭著信，靠著那灵的大能，钉死我们犯罪的肢体，藉此将基督的死执行在这些肢体上。（八13。）这与加拉太五章二十四节相符。基督已经成就了包罗万有的钉死，现今我们将祂这死应用在情欲的肉体上，这与禁欲主义完全不同。基督在十字架上包罗万有的死，在我们受浸时应用在我们身上。所有相信主耶稣的人都该受浸。我们受浸时，不仅承认基督的死，也把这死应用在我们身上。因此，我们在受浸时已经被摆在基督的死里，并被埋葬了。
5In verse 5 Paul charges us to put to death our members which are on the earth. This charge is based upon the fact that we have been crucified with Christ (Gal. 2:20a) and that we have been baptized into His death (Rom. 6:3). We execute Christ’s death upon our sinful members by crucifying them, by faith, through the power of the Spirit (Rom. 8:13). This corresponds to Galatians 5:24. Christ has accomplished the all - inclusive crucifixion. Now we apply it to our lustful flesh. This is absolutely different from asceticism. Christ’s all - inclusive death on the cross is applied to us at the time of baptism. All those who believe in the Lord Jesus should be baptized. In baptism we not on lyre cognize Christ’s death, but we also apply it to ourselves. Therefore, in baptism we are placed into the death of Christ and buried.
6按照罗马八章十一、十三节，治死身体的行为是在那灵的大能里所行出来的，而不是凭自己的努力完成的。我们想要治死身体的行为，不过是禁欲主义而已。虽然我们不实行禁欲主义，但我们要靠著圣灵的大能治死我们身上消极的事物。要这样作，我们就需要向那灵敞开，让那灵在我们里面流通。藉著那灵的流通，我们就经历基督之死的功效。这不是禁欲主义，这乃是那灵在我们里面的运行。许多圣徒曾经读过盖恩夫人的自传。这本书含有确定的禁欲主义和奥秘派的痕迹；这些都是破坏歌罗西召会的东西。凡阅读奥秘派人士之著作的人，都必须带著辨识力来读。虽然在那些书中有些东西能帮助人，但有些东西却会毒害人。多年前，我们曾经得著这类书籍的一些帮助。然而，我们最后知道，阅读这类书籍而不加分辨的话，会使寻求的基督徒落入禁欲主义的错谬中。因此，若没有更老练之圣徒的帮助，我不鼓励你们去读这类书籍。甚至最近有些人，尤其是姊妹们，受到这类书籍的破坏。
6According to Romans 8:11 and 13, the putting to death of the practices of the body is an action carried out in the power of the Spirit. It is not accomplished by self-effort. Our attempts to put to death the practices of the body are nothing more than asceticism. Although we are not to practice asceticism, we are to put to death the negative things in us by the power of the Holy Spirit. In order to do this, we need to open to the Spirit and allow the Spirit to flow within us. Through the Spirit’s flowing, we shall experience the effectiveness of Christ’s death. This is not asceticism; it is the operation of the Spirit within us. A number of saints have read the autobiography of Madame Guyon. This book contains definite traces of asceticism and mysticism, the very things that damaged the church in Colosse. Those who read books written by the mystics must do so with discernment. Although some things in these books are helpful, others are poisonous. Many years ago, we were helped by some of these books. However, we eventually learned that reading such books without discernment can lead seeking Christians into the error of asceticism. Therefore I do not recommend that you read these books without the help of some saints who are more experienced. Even recently, some, especially sisters, have been damaged by them
7我们需要对禁欲主义有所警觉；我们不该把任何东西加在自己身上，想要对付肉体的情欲。相反的，我们的实行应当是敞开自己与主交通，让那灵自由的在我们里面流通，将基督包罗万有之死的功效，应用到我们这人消极的事物上。禁欲主义乃是属灵的自杀；相反的，我们所说的乃是藉著那灵的流通，应用基督的死。贰脱去邪恶的心理方面的事在歌罗西三章八节，保罗说到要脱去邪恶的心理方面的事：『但现在你们要脱去这一切的事，就是忿怒、恼恨、恶毒、毁谤，并你们口中所出可耻的秽语。』如果你把这节与前几节比较，你会看见保罗把属肉体的事归为一类，把属堕落之魂的事归为另一类。一切消极的事物，不论是属肉体的或是属堕落之魂的，都必须被摆在一边。我们这样作，不是凭我们自己的能力，乃是凭包罗万有之灵的大能。
7We need to be warned concerning asceticism. We should not impose anything on ourselves in an attempt to deal with the lust of the flesh. On the contrary, our practice should be to open ourselves in fellowship with the Lord and allow the Spirit to have a freeway to flow within us, and to apply the effectiveness of Christ’sa ll-inclusive death to the negative things in our being. Asceticism is spiritual suicide; in contrast, what we are speaking of is the application of Christ’s death through the flowing of the Spirit. II. PUTTING AWAY EVIL PSYCHOLOGICAL THINGS In verse 8 Paul speaks of putting away evil psychological things: “But now, you also, put away all these things: wrath, anger, malice, blasphemy, foul abusive language out of your mouth.” If you compare this verse with the foregoing verses, you will see that Paul classified the things of the flesh in one category and the things of the fallen soul in another category. All negative things, whether of the flesh or of the fallen soul, must be put aside. We do this, not by our own energy, but by the power of the all-inclusive Spirit.
参 脱去旧人
III. HAVING PUT OFF THE OLD MAN
同旧人的行为
WITH HIS PRACTICES
8保罗在九节继续说，『不要彼此说谎，因你们已经脱去旧人，同旧人的行为。』这节指明，旧人的总和，旧人的整个所是，都要脱去，就像我们脱去旧的外衣一样。整个旧人都必须脱去。因为我们在受浸时脱去了旧人，所以保罗在本节才说，『已经脱去旧人。』我们的旧人已经与基督同钉十字架，（罗六6，）并在受浸时埋葬了。（4。）
8In verse 9 Paul goes on to say, “Do not lie to one another, having put off the old man with his practices.” This verse indicates that the totality of the old man, the entire being of the old man, is to be put off as if we were putting off an old garment. The total person of the old man must be put away. In this verse Paul speaks of “having put off the old man” because we put off the old man in baptism. Our old man was crucified with Christ (Rom. 6:6) and was buried in baptism (Rom. 6:4
肆 穿上了新人
IV. HAVING PUT ON THE NEW MAN
9保罗在歌罗西三章十节宣告说，『并且穿上了新人；这新人照著创造他者的形像渐渐更新，以致有充足的知识。』穿上新人就像穿上新的外衣。在希腊原文，本节的『新』意思是新有的，指在时间上是新的，与以弗所四章二十四节者不同，那里指在性情、品质或形状上是新的。新人乃属基督的，这新人就是祂的身体，是祂在十字架上在自己里面所创造的。（弗二15～16。）这不是个人的，乃是团体的。按照以弗所二章十五节清楚的异象，新人乃是团体的实体。这可以由一件事实来证明：新人是由犹太人和外邦人这两班人创造成的。此外，以弗所二章十六节指明，由两班团体的人所创造成的新人，乃是基督的身体。因此，新人和身体是同义辞，可以互换使用。
9In verse 10 Paul declares, “And having put on the new man, who is being renewed unto full knowledge according to the image of Him who created him.” To put on the new man is like putting on a new garment. The Greek word for new in this verse means young, new in time. This is different from the word used in Ephesians 4:24, which means new in nature, quality, or form. The new man is of Christ. It is His Body, created in Him on the cross (Eph. 2:15-16). It is not individual, but corporate. According to the clear vision in Ephesians 2:15, the new man is a corporate entity. This is proved by the fact that it is created out of two peoples, the Jews and the Gentiles. Furthermore, Ephesians 2:16 indicates that the new man created out of these collective peoples is the Body of Christ. Hence, the new man and the Body are synonymous terms and may be used interchangeably
10新人是基督的身体，基督的身体是新人，这事实很强的指明，新人并不是单独的个体，乃是团体的实体。因此，有些版本的圣经说到『穿上新的自己』，乃是严重的错误。英译新美国标准本犯了这个错误，把歌罗西三章十节繙成『穿上了新己』。这是一个很严重的错误。这超出了繙译圣经的范围，事实上乃是更改了圣经。本节希腊文的意思是指人，不是己。因此，说穿上新的己乃是大错特错。按照歌罗西三章十节，我们所穿上的是新人，不是新己。
10The fact that the new man is the Body and that the Body is the new man is a strong indication that the new man is not an individual entity, but a corporate entity. Therefore, it is a serious mistake for some versions of the Bible to speak of putting on the new self. The New American Standard Version makes this very error in Colossians 3:10 by adopting the rendering, “have put on the new self.” This is a very serious error. It goes beyond interpreting the Bible to actually changing it. The Greek word means man, not self. Thus, it is altogether wrong to talk about putting on the new self. According to Colossians 3:10, what we have put on is the new man, not the new self.
一 照著创造他者的形像渐渐更新，
A. Being Renewed unto Full Knowledge
11以致有充足的知识以弗所二章告诉我们，新人已经被创造了；但歌罗西三章十节告诉我们，这新人乃是照著创造他者的形像渐渐更新，以致有充足的知识。虽然以弗所书和歌罗西书是姊妹书信，但这两卷书所说到的新人却不尽相同。我们怎能一面说新人已经被创造了，一面又说新人要渐渐更新？因为新人原是用我们属于旧造的人创造的，（弗二，）所以新人需要更新。这更新主要的发生在我们的心思里，如『以致有充足的知识』所指明的。在我们的灵里，新人已经创造了。新人在我们灵里，在复活中被创造之前，我们里面还没有神的灵，也没有神的生命。虽然我们有灵，然而我们的灵并没有神圣的生命。但新造在我们灵里，在复活中发生时，圣灵带著神圣的生命就加到我们里面。那灵与神圣的生命加到我们灵里，产生了一个新的所是，就是新人。为这缘故，我们能说，在我们的灵里，新人已经被创造了。然而，我们的魂，甚至我们的身体，也需要更新。代表我们魂的心思需要被更新。至终，我们的身体改变形状时，也要得著更新。因此，我们的灵已经重生，但我们的魂渐渐在更新。一面，在我们的灵里，新人已经被创造，有新的元素，就是神圣生命与圣灵的元素；另一面，在我们的魂里，新人渐渐在更新。
11according to the Image of Him Who Created Him In Ephesians 2 we are told that the new man was created, but in Colossians 3:10 we are told that the new man is being renewed unto full knowledge according to the image of Him who created him. Although Ephesians and Colossians are sister books, what they say concerning the new man is not exactly the same. How can we say that, on the one hand, the new man is created and that, on the other hand, the new man is renewed? Because we who belong to the old creation were involved in the creation of the new man, he needs to be 15 renewed. This renewing takes place mainly in our mind, as indicated by the phrase “unto full knowledge.” In our spirit the new man has already been created. Before the new man was created in our spirit in resurrection, we did not have the Spirit of God or the life of God within us. Although we had a spirit, our spirit did not contain the divine life. But at the time the new creation took place in our spirit in resurrection, the Holy Spirit with the divine life was added into our being. This addition of the Spirit and the divine life to our spirit produced a new being, the new man. For this reason we can say that in our spirit the new man has been created. However, there is still the need for renewing in our soul and even in our body. Our mind, which represents our soul, needs to be renewed. Eventually, when our body is transfigured, it also will be renewed. Therefore, our spirit has been regenerated, but our soul is being renewed. On the one hand, in our spirit the new man was created with new elements, the elements of the divine life and the Holy Spirit. On the other hand, in our soul the new man is being renewed.
12歌罗西信徒的问题不是出在灵上，也不是出在新造上。因著他们接受了各种哲学思想，他们的问题乃是出在心思上。他们所犯的错误不是与新造有关，乃是与心思有关。因此他们需要更新，以致有充足的知识。保罗在三章十节说，新人『照著创造他者的形像渐渐更新，以致有充足的知识』。这里的形像是指神的爱子，就是作神彰显的基督。（西一15，来一3上。）乃是神这位创造者，在基督里创造了新人。（弗二15。）
12The problem with the believers in Colosse was not with the spirit, nor with the new creation. Because they had accepted various philosophies, their problem was in the mind. They were in error not with respect to the new creation, but with respect to the mind. Therefore, they were in need of the renewing unto full knowledge. In 3:10 Paul says that the new man is being renewed unto full knowledge “according to the image of Him who created him.” The image here refers to Christ, God’s Beloved, as the expression of God (1:15; Heb. 1:3). It was God the Creator who created the new man in Christ (Eph. 2:15
13保罗在以弗所四章二十四节说，『这新人是照著神，在那实际的义和圣中所创造的。』这里没有题到形像，只告诉我们新人是照著神自己创造的；但在歌罗西三章十节我们看见，新人是照著创造他者的形像渐渐更新的。在以弗所四章二十四节，新人是照著神创造的；但在歌罗西三章十节，新人是照著神的形像渐渐更新的。新人更新的结果，就是有充足的知识，而这充足的知识乃是照著神的形像。在前面几篇信息里我们指出，一章十五节的像乃是指神的彰显，神的丰满。神的像乃是祂的丰满与彰显。当然，这就是基督自己。
13In Ephesians 4:24 Paul says that the new man “according to God was created in righteousness and holiness of the truth.” Here there is no mention of the image. We are only told that the new man was created according to God Himself, whereas in Colossians 3:10 we see that the new man is being renewed according to the image of the One who created him. In Ephesians 4:24 the new man is created according to God, but in Colossians 3:10 the new man is being renewed according to the image of God. The renewing of the new man results in full knowledge, and this full knowledge is according to the image of God. In some of the foregoing messages we pointed out that the image in 1:15 refers to the expression of God and to the fullness of God. The image of God is His fullness and expression. This, of course, is Christ Himself.
14我没有把握，我们中间有许多人已经照著神的形像更新，以致有充足的知识。关于这事，我们需要更多的长大。我们就像歌罗西人一样，新人已经在我们的灵里被创造了，但我们的心思还没有更新，以致有充足的知识。我们需要照著神的彰显，就是照著作神形像的基督，在心思里被更新，以致有充足的知识。这意思是说，我们需要照著基督的所是，在我们的心思里被更新。这只有当我们得著更新，以致有充足的知识时，才能发生。保罗在歌罗西书中用了三次『充足的知识』。（一9─中文译作『充分认识』，二2─中文译作『完全认识』，三10。）歌罗西信徒的难处是他们有错误的认识。他们接受了那些不照著基督的哲学。在二章八节，保罗说到哲学是照著人的传统，照著世上的蒙学，不照著基督。现今在三章十节，保罗说到充足的知识乃是照著神的形像，就是神的彰显，神的丰满。关于新人，我们的心思需要照著基督这位不能看见之神的彰显被更新，以致有这样充足的知识。我们的心思需要更新到一个地步，使我们对神的形像─基督─有清楚的看见。很少基督徒对歌罗西书所揭示的基督，有正确的领会。他们的心思还没有更新，以致对祂有充足的知识。结果今天许多基督徒被误引、被欺骗、被骗取，如同歌罗西人一样。歌罗西人会被欺骗，是因他们心思里并没有照著神的彰显而有充足的知识。今天的基督徒也是这样。有些人被掳去了，因为他们的心思没有照著作神形像之包罗万有的基督被更新，以致有充足的知识。
14I do not have the assurance that very many of us have been renewed unto full knowledge according to the image of God. Concerning this, we need much more growth. We are like the Colossians in that the new man has been created in our spirit, but our mind has not yet been renewed unto full knowledge. We need to be renewed in our mind unto full knowledge according to the expression of God, that is, according to Christ as God’sim age. This means that we need a renewal in our mind according to what Christ is. This can take place only as we are renewed unto full knowledge. In Colossians Paul uses the phrase “full knowledge” three times (1:10; 2:2; 3:10). The problem with the Colossians was that they had the wrong kind of knowledge. They had taken in philosophies that were not according to Christ. In 2:8 Paul speaks of philosophies that are according to the tradition of men and according to the elements of the world, but not according to Christ. Now in 3:10 he speaks of full knowledge according to the image, the expression, the fullness, of God. Concerning the new man, our mind needs to be renewed unto such a full knowledge according to the Christ who is the expression of the invisible God. Our mind needs to be renewed to such an extent that we have a clear view of Christ as the image of God. Few Christians have a proper understanding of the Christ unveiled in the book of Colossians. Their minds have not been renewed unto such a full knowledge of Him. As a result, many Christians today have been misled, deluded, and defrauded, just as the Colossians were. The Colossians could be deluded because in their minds they did not have the full knowledge according to God’sex press i on. The same is true of Christians today. Some have been carried away because in their minds they were not renewed unto full knowledge according to the all-inclusive Christ as the image of God
15在以弗所书中我们看见，新人是在我们灵里以神圣生命和圣灵的元素被创造的。这些元素已经加到我们里面，以产生一个新造。然而，在歌罗西书中，新人是照著神的形像─基督，在我们的心思里渐渐更新，以致有充足的知识。当我们的心思充满了对包罗万有之基督的认识时，我们的情感就会受影响。这会使我们对主耶稣有更大的珍赏。譬如，一个小孩子可能欣赏丝绒盒子过于盒中的钻戒。在孩子的心目中，不认识钻戒的价值。但是小孩子长大之后，他对钻戒就有更大的珍赏。最后他会保留那只钻戒而把盒子丢掉。爱是情感的事，情感与我们心思中的领悟有关。我们对某项东西若缺少认识，我们就不会欣赏牠，也不可能爱牠。但是当我们的心思对那个东西更新了，我们的情感同爱好也会得著更新。当心思得了更新，情感就自然而然的得更新。我们的经历证实这件事。在属灵的经历上和为人的经历上，心思影响情感，而情感影响意志。我们需要在心思上得著更新，好使我们的情感对主有正确的爱。许多圣徒对主冷淡，因为他们的心思对主认识不多。我们越认识这位包罗万有的基督，就越珍赏祂并且越爱祂。虽然我们还需要更多的更新，然而我们多少对主耶稣有一些认识；这种对祂的认识使我们爱祂。因著我们对主的爱和珍赏，我们就运用意志，决定为著祂、跟随祂、并活祂、使祂增长、且产生祂。我们定意为著祂和祂的见证而活；这个定意出自我们的情感，而这情感乃是受到我们对基督之正确认识的影响。
15In Ephesians we see that the new man was created in our spirit with the elements of the divine life and the Holy Spirit. These elements have been added into our being to produce a new creation. In Colossians, however, the new man is being renewed in our minds unto full knowledge according to Christ as the image of God. When our mind is filled with the knowledge of the all- inclusive Christ, our emotion will be influenced. This will cause us to have a greater appreciation of the Lord Jesus. For example, a child may have a greater appreciation for a velvet box than for the diamond ring in the box. In the child’s mind there is no knowledge of the value of the diamond ring. But as the child grows, he will have a greater appreciation for the ring. Eventually, he will want to keep the ring and throw the box away. Love is a matter of the emotion, and the emotion is related to the understanding we have in the mind. If we have little understanding of a certain thing, we shall not have much appreciation of it. This will make it impossible for us to love that thing. But when our mind concerning that thing is renewed, our emotion with its love will be renewed also. When the mind is renewed, the emotion is spontaneously renewed as well. Our experience confirms this. Both in spiritual experience and in human experience, the mind affects the emotion, and the emotion affects the will. We need to be renewed in our mind in order to have a proper love for the Lord in our emotion. Many saints are cold toward the Lord because in their minds they do not have much knowledge of Him. The more we have the knowledge of the all-inclusive Christ, the more we shall appreciate Him and love Him. Although we still need a great deal more renewing, we nevertheless have a certain amount of knowledge of the Lord Jesus. This knowledge of Him causes us to love Him. Out of our love and appreciation for the Lord, we exercise our will to decide to be for Him, to follow Him, and to live Him, grow Him, and produce Him. We decide to live for Him and for His testimony. This decision comes out of the emotion, and the emotion is in turn influenced by the proper knowledge of Christ
16保罗写给歌罗西人话语的中心点，乃是心思更新，以致对基督有充足的知识。歌罗西人需要有充足的知识，不是照著哲学、智慧派、犹太教的仪文、或外邦的规条，乃是照著神的形像而有充足的知识。我们已经指出，这形像乃是奇妙、荣耀、包罗万有的基督。我们需要更新，以致照著这样一位基督而有充足的知识。
16The central point of Paul’s word to the Colossians concerns the renewing of the mind unto the full knowledge of Christ. The Colossians needed a full knowledge, not according to philosophy, Gnosticism, Judaistic observances, or heathen ordinances, but a full knowledge according to the image of God. As we have pointed out, this image is the wonderful, glorious, all- inclusive Christ. We need a renewing that results in full knowledge according to such a Christ.
17我年轻的时候，就被亲爱的主耶稣所夺取。我的心思越被更新，以致对祂有正确的认识时，我就越发爱祂。我能见证说，即使我现在是一位年老的人，我对祂的爱仍是新鲜的。事实上，我今天比以前更爱祂。我一说到祂，就有一团热火在我里面烧起。这照著神的形像发生在我心思里的更新，使我对祂有充足的知识，因此就在我里面产生对主的珍赏。这使我爱祂。当我们对主有这样的爱，我们就会说，『主耶稣，我愿出任何代价跟随你。我愿出一切代价，甚至自己性命的代价，好与你是一并为著你。主，我愿接受你作我的生命并作我的人位。我要活你，使你增长，并产生你。主耶稣，我在这里是为著你，并且只为著你。』二在此没有任何天然的人保罗在十一节继续说，『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。』『此』是指十节的新人，『在此』指在新人里。在新人里不仅没有天然的人，连天然的人存在的可能和地位都没有。没有寻求哲学智慧的希利尼人，也没有求神迹的犹太人。（林前一22。）没有受割礼的，也没有未受割礼的。受割礼的，指遵守犹太宗教仪式的人；未受割礼的，指不理会犹太宗教的人。此外，在新人里也没有化外人、西古提人、为奴的、自主的。化外人是未开化的人，西古提人被视为最野蛮的人，为奴的是卖身为奴的人，自主的是从为奴得自由的人。不管我们是何种人，就著新人而言，我们必须看自己甚么也不是。在新人里只有基督有地位，任何天然的人都没有地位。因此，在召会中我们甚么也不是。
17When I was a young man, I was captured by the dear Lord Jesus. The more my mind is renewed unto the proper knowledge of Him, the more I love Him. I can testify that, even though I am an elderly person, my love for Him is fresh. In fact, I love Him more today than ever before. As I speak of Him, a fire is burning within me. The renewing that has taken place in my mind unto full knowledge according to the image of God has created appreciation within me for the Lord. This causes me to love Him. When we have such a love for the Lord, we shall say, “Lord Jesus, I want to follow You at any cost. I am willing to pay any price, even the price of my life, to be one with You and be for You. Lord, I want to take You as my life and as my person. I want to live You, grow You, and produce You. Lord Jesus, I am here for You and for You alone.” B. Where There Cannot Be Any Natural Persons In verse 11 Paul goes on to say, “Where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” The word “where,” referring to the new man in verse 10, means in the new man. There is no natural person in the new man. Furthermore, there is no possibility, no room, for any natural person. There cannot be Greeks, who are for philosophical wisdom, and Jews, who are for miraculous signs (1 Cor. 1:22). There cannot be circumcision and uncircumcision. Circumcision refers to the observers of the Jewish religious rituals; uncircumcision refers to those who do not care for the Jewish religion. Furthermore, in the new man there cannot be barbarian, Scythian, slave, or freeman. A barbarian is an uncultured person, the Scythians were considered the most barbarous people, the slaves were those sold into slavery, and the freemen were those who had been freed from slavery. No matter what kind of person we may be, as far as the new man is concerned, we must regard ourselves as nobodies. In the new man there is room only for Christ, not for any kind of natural person. Therefore, in the church we all are nobodies.
三 基督是一切，又在一切之内
C. Christ Being All and in All
18在新人里，『基督是一切，又在一切之内。』在新人里只有基督有地位。祂是新人一切的肢体，也在一切的肢体之内。在新人里祂是一切。实际上，祂就是新人，就是祂的身体。（林前十二12。）在新人里祂是中心，也是普及，是构成
18In the new man “Christ is all and in all.” In the new man there is room only for Christ. He is all the members of the new man and in all the members. He is everything in the new man. Actually, He is the new man, His Body (1 Cor. 12:13). In the new man Christ is the centrality and universality.
19新人的成分，是新人里一切的一切。
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20歌罗西三章十一节的『一切』乃是指组成新人的众肢体。基督是这一切的肢体，祂也在一切肢体之内。为这缘故，在召会中，我们毫无地位。国籍也没有地位。我们既是新人的一部分，就不该再看自己是中国人、美国人、德国人、或任何其他国籍的人。甚至也不要说你是某某人。在新人里基督既是一切，又在一切之内，而你又是新人的一部分，所以你就是基督的一部分。新人的每一肢体、每一部分都是基督。十一节强有力的说，在新人里没有任何天然的人。把这里的希腊原文繙成『新己』真是大错特错！说在新己里没有希利尼人和犹太人、没有受割礼的和没有未受割礼的，真愚昧！从上下文来看，三章十节的新人当然不是指新己，因为新人是由许多不同文化背景的信徒所组成的。这不是所谓的『新己』。毫无疑问的，这里的新人乃是一个团体的人，就是召会，就是基督的身体。虽然召会是由各种不同的人所组成，但所有的人都是基督的一部分。他们不再是天然的人。基督是新人里的每一个人，祂也在新人的每一个人里面。看见基督是一切，又在一切之内，这真是何等重大的异象。
20The word all in verse 11 refers to all the members who makeup the new man. Christ is all these members, and He is in all the members. For this reason, in the church there is no room for us. There is no room for any nationality. As those who are part of the new man, we should not regard ourselves as Chinese, Americans, Germans, or any other nationality. Do not even say that you are so-and-so. Since Christ is all and in all in the new man and you are part of the new man, then you are part of Christ. Each member, each part, of the new man is Christ. In saying that there cannot be any natural person in the new man, verse 11 is very strong. What a great mistake it is to translate the Greek here as the new self! It is foolish to say that in the new self there is no Greek and Jew, no circumcision and uncircumcision. According to the context, the new man in 3:10 certainly does not denote the new self, for the new man is made up of believers from many different cultural backgrounds. This is not true of the so-called new self. No doubt, the new man here is a corporate man, the church, Christ’s Body. Although many different kinds of people make up the church, all are part of Christ. They are no longer the natural person. Christ is everyone in the new man, and He is in everyone in the new man. What a tremendous vision it is to see that Christ is all and in all!
21有两件事很重要，是我们必须看见的：我们需要照著神的形像─包罗万有的基督─被更新，以致有充足的知识；在召会这新人里，基督是每一个人，也在每一个人里面。在召会中，就是在新人里，没有别的，只有基督。
21It is crucial for us to see two things: that we need to be renewed unto full knowledge according to the all- inclusive Christ, who is the image of God; and that in the church as the new man Christ is everyone and in everyone. In the church, the new man, there is nothing but Christ