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歌罗西书生命读经 · 第29篇

圣徒与基督联合的生活─

The living of the saints in union with Christ:
由基督的平安所管理并为基督的话所内住
Ruled by the peace of Christ and inhabited by the Word of Christ
1读经：歌罗西书3:12-17，以弗所书5:19-20。在歌罗西一章一至八节的引言之后，本书揭示基督是居首位并包罗万有者，是神的中心与普及。（一9～三。）在歌罗西书这一段里，基督完满的被启示出来。在此保罗不是说基督是神的羔羊、吗哪或活水。反之，保罗在这里乃是说基督是众圣徒的分、不能看见之神的像、一切受造之物的首生者、从死人中复活的首生者、神经纶的奥秘、内住之荣耀的盼望、神的奥秘、以及一切智慧和知识都藏在其中的那位。当我们思想基督的这一切方面，我们就领悟，歌罗西书所传输之基督的启示，乃是超凡的，与圣经其他卷书所启示的完全不同。
1Scripture Reading: Col. 3:12-17; Eph. 5:19-20 After giving an introductory word in 1:1-8, the book of Colossians unveils Christ as the preeminent and all -inclusive One, as the centrality and universality of God (1:9 — 3:11). In this section of Colossians, Christ 11 is revealed in a full way. Here Paul does not say that Christ is the Lamb of God, the manna, or the living water. Rather, he tells us that Christ is the portion of the saints, the image of the invisible God, the firstborn of all creation, the firstborn from among the dead, the mystery of God’secon o my, the indwelling hope of glory, the mystery of God, and the One in whom all the treasures of wisdom and knowledge are hidden. As we consider all these aspects of Christ, we shall realize that the revelation of Christ conveyed in Colossians is extraordinary, absolutely different from what is revealed elsewhere in the Scriptures.
2在三章十二节至四章六节，保罗转到众圣徒与基督联合的生活这件事上。在三章十二至十五节，他说到需要受基督的平安所管理；在十六至十七节，他说到基督的话丰丰富富的住在我们里面。与基督联合而生活，意思是在我们的生活中，我们不与基督分开。在约翰十五章，主告诉我们要住在祂里面；因为离了祂，我们就不能作甚么。在神眼中，我们离了基督所作的，无论甚么都没有价值。因此，倘若我们离开歌罗西书中所启示包罗万有的基督，我们就不能作甚么。圣徒的生活必须与基督联合，这意思是说，在我们的生活中，我们必须与祂是一。在三章十至十一节我们看见，在新人里基督是一切，又在一切之内。基督是一切的肢体，也在一切的肢体之内。在新人里，天然的人没有任何地位。反之，基督是每一位，也在每一位之内。在新人里基督是一切，又在一切之内，这样说指明我们与基督是一，基督也与我们是一。我们甚至可以说，基督就是我们，我们就是祂。这指出我们与基督的联合。因此，圣徒的生活必须是与基督联合的生活，就是与祂合一的生活。倘若我们这样生活，我们与基督，基督与我们，就是一了。我们活著，基督也在我们的生活中活著。
2In 3:12—4:6 Paul turns to the matter of the living of the saints in union with Christ. In 3:12-15 he speaks of the necessity of being ruled by the peace of Christ, and in verses 16 and 17, of the word of Christ dwelling in us richly. To live in union with Christ means that in our living we are not apart from Christ. In John 15 the Lord tells us to abide in Him, for apart from Him we can do nothing. In the eyes of God, whatever we do apart from Christ has no value. Therefore, if we are separated from the all-inclusive Christ revealed in Colossians, we cannot do anything. The living of the saints must be in union with Christ. This means that in our living we need to be one with Him. In 3:10 and 11 we see that in the new man Christ is all and in all. Christ is all the members and in all the members. In the new man there is no room for any natural person. Rather, Christ is everyone and is in everyone. To say that Christ is all and in all in the new man indicates that we are one with Christ and that Christ is one with us. We may even say that Christ is we and that we are He. This points to our union with Christ. Therefore, the living of the saints must be a living that is in union with Christ, a living that is identified with Him. If we live in such away, we and Christ, Christ and we, are one. We live, and Christ lives in our living.
3我们必须与主耶稣是一，正如祂与父是一一样。主在约翰十四章十节说，『我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。』这指明父在子的说话中作事。虽然父与子是两个人位，但祂们却只有一个生命和一个生活。父的生命就是子的生命，子的生活就是父的生活。一面说，父的生命就是子的生命；另一面说，子的生活就是父的生活。这样，父与子就有同一个生命，同一个生活。今天基督与我们也是一样的原则。我们今天与基督同有一个生命和一个生活；子的生命成为我们的生命，我们的生活成了祂的生活。这就是与基督联合的生活的意义。在这样的联合中，我们与基督，基督与我们乃是一。实在说来，基督就是我们，我们就是基督，因为基督与我们活著乃是一。祂的生命就是我们的生命，我们的生活就是祂的生活。因此，基督活在我们的生活中。这是正常的基督徒生活，就是合乎神标准并满足祂经纶之要求的生活。论到我们与基督联合的生活，保罗告诉我们，要让基督的平安在我们心里作仲裁，并让基督的话丰丰富富的住在我们里面。保罗没有在其他书信中说到这些事。请注意保罗在歌罗西三章十五至十六节用『让』字。这字指明基督的平安和基督的话已经在这里。然而我们需要让牠们在我们里面运行。我们需要让基督的平安在我们里面作仲裁，并需要让基督的话住在我们里面。问题不在于基督的平安，也不在于基督的话，问题乃在于我们，特别是在于我们要『让』这二者在我们里面工作。
3We need to be one with the Lord Jesus just as He is one with the Father. In John 14:10 the Lord said, “The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works.” This indicates that the Father works in the Son’s speaking. Although the Father and the Son are two Persons, They have just one life and one living. The life of the Father is the life of the Son, and the living of the Son is the living of the Father. On the one hand, the Father’s life is the Son’s life. On the other hand, the Son’s living is the Father’s living. In this way the Father and the Son have one life and one living. The principle is the same with Christ and us. Today we and Christ have one life and one living. The Son’s life becomes our life, and our living becomes His living. This is what it means to live in union with Christ. In such a union we and Christ, Christ and we, are one. In a very practical sense, Christ is we and we are Christ, for we live as one. His life is our life, and our living is His living. Therefore, Christ lives in our living. This is the normal Christian living, the living that is up to God’s standard and that fulfills the requirements of His economy. Concerning our living in union with Christ, Paul tells us to let the peace of Christ arbitrate in our hearts and to let the word of Christ dwell in us richly. Paul does not speak of these things elsewhere in his Epistles. Notice Paul’su se of the word “let” in verses 15 and 16. This word indicates that both the peace of Christ and the word of Christ are already present. However, we need to allow them to operate within us. We need to let the peace of Christ arbitrate in us, and we must let the word of Christ dwell in us. There is no problem with either the peace of Christ or with the word of Christ. The problem is with us, in particular with our allowing these things to work in us
壹 穿上属灵的美德
I. PUTTING ON SPIRITUAL VIRTUES
4在我们更仔细的来看十五至十七节以前，我们要先看十二至十四节的一些方面。保罗在十二至十三节说，『所以你们既是神的选民，圣别蒙爱的人，就要穿上怜恤的心肠、恩慈、卑微、温柔、恒忍。倘若这人与那人有嫌隙，总要彼此容忍，彼此饶恕；主怎样饶恕了你们，你们也要怎样饶恕人。』我们既穿上了新人，也需要穿上这几节所列举的属灵美德。在十二节，保罗是对作神选民、圣别蒙爱的信徒说话。新人乃是神的选民，神所拣选的人。不仅如此，新人是圣别的。这意思是说，新人是不凡俗，也不属世的；反之，新人乃是分别归神的。此外，新人也是蒙爱的。根据这一节圣经，新人是蒙拣选的，是圣别蒙爱的。
4Before we consider verses 15 through 17 in more detail, let us look at certain aspects of verses 1 2 through 14. In verse 12 Paul says, “Put on therefore as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; bearing one another and forgiving one another, if anyone should have a complaint against any; as the Lord forgave you, so also should you forgive.” Having put on the new man, we also need to put on the spiritual virtues listed in these verses. In verse 12 Paul addresses the believers as God’s chosen ones, holy and beloved. The new man is God’select, God’s chosen ones. Furthermore, the new man is holy. This means that the new man is neither common nor worldly; rather, he is separated to God. Moreover, the new man is beloved. According to this verse, the new man is chosen, holy, and beloved.
5我们既是这样一个新人，就需要穿上各样必需的属灵美德：怜恤的心肠、恩慈、卑微、温柔、恒忍。卑微和谦卑有点不同。一个人可能以他的谦卑为傲，却不卑微。歌罗西的异端教师教导一种自贬的谦卑。但保罗教导属灵的卑微，也教导温柔和恒忍。保罗在十三节继续说到彼此容忍、彼此饶恕。饶恕人的主是我们的生命，且活在我们里面；饶恕是祂生命的一种美德。当我们以祂作我们的生命和人位，并凭祂活著，饶恕人就是自然的，就成了我们基督徒生活的一种美德。
5As such a new man, we need to put on all the necessary spiritual virtues: a heart of compassion, kindness, lowliness, meekness, and longsuffering. Lowliness is somewhat different from humility. A person may be proud of his humility, but not of lowliness. The heretical teachers at Colosse taught a form of self-abasing humility. But Paul taught spiritual lowliness as well as meekness and longsuffering. In verse 13 Paul goes on to speak of bearing one another and forgiving one another. The forgiving Lord is our life, and He lives within us. Forgiving is a virtue of His life. When we take Him as our person and live by Him, forgiving others will be a spontaneous virtue of our Christian life
6贰穿上爱，爱是全德的联索保罗在十四节继续说，『在这一切之上，还要穿上爱，爱是全德的联索。』按原文，全德也可繙译为完全。神就是爱。（约壹四16。）爱是神所是的素质，是神圣生命的本质。因此，穿上爱就是穿上神生命的元素。这样的爱乃是将完全、完整和各种成熟的美德，结合在一起的联索。
6II. PUTTING ON LOVE, THE BOND OF PERFECTNESS In verse 14 Paul goes on to say, “ And over all these things put on love, which is the bond of perfectness.” The Greek word rendered perfectness can also be translated completeness. God is love (1 John 4:16). Love is the very essence of God’s being, the very substance of the divine life. Hence, to put on love is to be clothed with the element of God’s life. Such a love is the uniting bond in the combination of perfectness, completeness, and mature virtues
参 让基督的平安在我们心里作仲裁
III. LETTING THE PEACE OF CHRIST arbitrate in our hearts
7保罗在歌罗西三章十五节说，『又要让基督的平安在你们心里作仲裁，你们在一个身体里蒙召，也是为了这平安；且要感恩。』按原文，仲裁也可以繙译为，作裁判，作主席，登位作每件事的管治者和决断者。基督那在我们心里作仲裁的平安，消除了十三节的嫌隙。本节的『这平安』是指基督的平安。我们乃是在基督的一个身体里，为这平安蒙召的。为著基督身体正当的生活，我们需要基督的平安在我们心里，在祂身体众肢体的关系上，仲裁、调整、并断定一切的事。我们是为了基督的平安蒙召的，这也该是我们让这平安在我们心里作仲裁的动机。
7In verse 1 5 Paul says, “And let the peace of Christ arbitrate in your hearts, to which also you were called in one Body; and be thankful.” The Greek term for arbitrate can also be rendered umpire, preside, or be enthroned as a ruler and decider of everything. The arbitrating peace of Christ in our hearts dissolves the complaint mentioned in verse 13. The relative pronoun “which” in verse 15 refers to the peace of Christ. We were called to this peace in the one Body of Christ. For the proper Body life we need the peace of Christ to arbitrate, to adjust, to decide all things in our heart in the relationships between the members of His Body. Our having been called to the peace of Christ should also motivate us to let this peace arbitrate in our hearts.
8保罗在这节里也鼓励我们要感恩。我们不但该让基督的平安在心里作仲裁，也该向主感恩。在基督身体的生活中，我们的心向著众肢体总该是在平安的情形里，并且向著主也总该感恩。保罗论到基督的平安作仲裁的话，毫无疑问是根据他实际的经历写的。我们若想想自己的经历，就会领悟，我们基督徒里面总是有两、三派。为这缘故，我们需要一位仲裁者。各派之间不同的意见与争议，总需要仲裁者来平息。对某一件事情来说，我们里面有一派也许是要这样，另一派却要那样。此外，第三派可能是中立的。我们常常发现我们里面有三派：一派是积极的，一派是消极的，还有一派是中立的。我们基督徒比不信的人还麻烦。得救以前，我们是在撒但那一派的控制之下。我们纵情属世的享乐，里面一点争执都没有。但如今我们得救了，也许有一派鼓励我们作一件事，另一派却鼓励我们作另一件事。因此，我们需要里面的仲裁来平息我们里面的争执。我们需要有人来主持我们里面所开的会议。从十五节来看，这个主持人，这位仲裁者，乃是基督的平安。我们要记住歌罗西书的背景。各种不同的哲学和主义已经侵入歌罗西的召会。我不信所有在歌罗西的圣徒都接受相同的哲学。相反的，我信有人欣赏纯希腊的哲学思想，也有人喜爱埃及或巴比伦的哲学。我想圣徒们甚至对禁欲主义也有不尽相同的观点。没有一样东西比关于禁欲主义的意见，造成更多的分裂或异议。在歌罗西的召会虽然实质上没有分裂，但无疑的却是有异议。圣徒们没有真实的一，结果他们就失去了平安。
8In this verse Paul also encourages us to be thankful. We should not only let the peace of Christ arbitrate in our hearts, but we should also be thankful to the Lord. In the Body life our heart should always be in a peaceful condition toward the members and thankful to the Lord. Paul’sword about the arbitrating peace of Christ was no doubt written according to his practical experience. If we consider our experience, we shall realize that as Christians we have two or three parties within us. For this reason we need an arbitrator. An arbitrator is always needed to settle disagreements or disputes between parties. With respect to a certain matter, one of the parties within us may be inclined one way, whereas another party may be inclined the opposite way. Furthermore, a third party may be neutral. Often we are conscious of three parties within us: a positive party, a negative party, and a neutral party. As Christians, we are more complicated than unsaved people are. Before we were saved, we were under the control of the satanic party. We could indulge in worldly amusements and entertainments without any sense of controversy within. But now that we are saved, one party may encourage us to do one thing, but another party may encourage us to do something else. Hence, there is the need for inward arbitration to settle the dispute within us. We need someone or something to preside over the conferences that take place within our being. According to verse 15, this presiding one, this arbitrator, is the peace of Christ. Remember the background of the book of Colossians. Various philosophies and isms had invaded the church in Colosse. I do not believe that all the saints in Colosse adopted the same philosophy. On the contrary, I believe that some appreciated pure Greek philosophical thought, whereas others preferred Egyptian or Babylonian philosophy. I doubt that even in the matter of asceticism all the saints had the same point of view. Nothing is more divisive or causes more dissension than opinions regarding asceticism. There was no actual division in the church in Colosse, but no doubt there was dissension. The saints were not truly one. As a result, they were not at peace
9保罗论到包罗万有的基督，论到在新人里基督是一切，又在一切之内，并且在新人里希利尼人、犹太人、或其他文化上的差异都没有地位之后，就嘱咐圣徒们要留意基督的平安。我们里面都有一样东西，称作基督的平安。这是保罗在以弗所二章十五节所说的和平，那里告诉我们，基督在祂自己里面，将两下创造成一个新人。藉著将犹太人和外邦人创造成一个新人，基督已经成就了和平。这就是歌罗西三章十五节的平安。
9After Paul wrote concerning the all-inclusive Christ and concerning the new man in whom Christ is all and in all and where there is no room for Greek, Jew, or other cultural distinctions, he charged the saints to care for the peace of Christ. Within us we all have something called the peace of Christ. This is the peace about which Paul speaks in Ephesians 2:15, where we are told that in Himself Christ created one new man out of two peoples. By creating the Jews and the Gentiles into one new man, Christ has made peace. This is the very peace in Colossians 3:15.
10文化背景不同、国籍不同的信徒，已经被创造成一个新人。这个新人的一就产生真正的和平。离了基督与召会，不同种族和国籍的人绝无法有真正的一。我们在主的恢复中乃是一，因为我们是在基督里并在召会中。我们在新人里；在新人里没有希利尼人、犹太人、受割礼的、或未受割礼的，在新人里也不分种族、阶级和国籍。相反的，在新人里有一，因为基督是一切，又在一切之内。这一乃是我们的平安。三章十五节中基督的平安，就是在新人里使人和平的一。我们需要就著本书的背景来领会基督的平安这件事。各种文化的东西进到召会生活中。有些犹太信徒喜欢守安息日，他们也提倡饮食的条例。无疑的，有希腊背景的信徒不喜欢这些事；但他们也把他们所喜欢的哲学带进来。犹太信徒当然也不会接受。结果在他们的经历中就缺少了基督的平安。基督的平安失去了，反而是希腊的哲学思想以及犹太教的作法在信徒当中得势。因此，在歌罗西至少有两派─哲学派和犹太派。所以他们就需要有一个仲裁者；这位仲裁者不是召会中的一位弟兄，乃是基督的平安，也就是新人（基督身体）的一。我们一再指出，在新人里没有希利尼人，也没有犹太人。希腊哲学和犹太的仪文都不应该带进来。在新人里，基督是一切，又在一切之内。不仅如此，新人的一，就是基督的平安，必须一直维持。
10Believers with different cultural backgrounds and nationalities have been created into one new man. The oneness of the new man produces genuine peace. Apart from Christ and the church, those of different races and nationalities cannot be truly one. We in the Lord’s recovery are one because we are in Christ and in the church. We are in the new man, where there is no Greek, Jew, circumcision, or uncircumcision. In the new man there are no different races, classes, or nationalities. Rather, there is oneness because Christ is all and in all. This oneness is our peace. The peace of Christ in Colossians 3:15 is simply the peaceful oneness in the new man. We need to understand this matter of the peace of Christ in relation to the background of the Epistle to the Colossians. Various aspects of culture had come into the church life. Certain Jewish believers were in favor of observing the Sabbath day. They also advocated regulations concerning eating. No doubt the believers with a Greek background did not appreciate these things. However, they in turn brought in the kind of philosophy they favored. To be sure, the Jewish believers did not receive this. As a result, there was a loss of the peace of Christ in their experience. Instead of the peace of Christ prevailing, the Greek philosophical concepts and the Judaistic practices were prevailing among the believers. Hence, in Colosse there were at least two parties: the philosophical party and the Judaistic party. Therefore, an arbitrator was necessary. This arbitrator was not any brother in the church; it was the very peace of Christ, which is the oneness of the new man, the Body. We have pointed out repeatedly that in the new man there cannot be Greek and Jew. Greek philosophy and Jewish observances should not be brought in. In the new man Christ is all and in all. Furthermore, the oneness of the new man, the peace of Christ, must be maintained
11我们应当让基督的平安在我们心里作仲裁。各派都必须听仲裁者的话。你知不知道，你有一位仲裁者在你里面？我们从歌罗西书清楚看见，基督的平安乃是我们里面的仲裁者。这位仲裁者必须平息我们里面一切的争执。譬如，有些中国弟兄们喜欢去逛中国城。然而，他们这样作，很可能就没有平安，反而经历到里面不和谐。因此，这些弟兄们需要注意仲裁者，注意基督的平安在他们里面作主。每当我们发觉我们里面各派有不同的意见和争执时，我们立刻就要让基督的平安来作主，并让这个平安，就是新人的一，来管理我们。让这平安，这个一，来下断语。
11We should allow the peace of Christ to arbitrate in our hearts. All the parties must take heed to the word of the arbitrator. Do you realize that you have an arbitrator within you? From Colossians we see clearly that the peace of Christ is our inward arbitrator. This arbitrator must settle all the disputes within us. For example, some Chinese brothers may like to visit Chinatown. However, in doing so, they may not have peace, but experience a disagreement within. Therefore, it is necessary for these brothers to pay attention to the arbitrator, to the peace of Christ presiding within them. Whenever we sense that different parties within our being are arguing or quarreling, we need to give place to the presiding peace of Christ and allow this peace, which is the oneness of the new man, to rule within us. Let this peace, this oneness, have the final word
12肆让基督的话住在我们里面保罗在十六节继续说，『当用各样的智慧，让基督的话丰丰富富的住在你们里面，用诗章、颂辞、灵歌，彼此教导，互相劝戒，心被恩感歌颂神。』基督的话就是基督所说的话。在神新约的经纶里，神在子里面说话，而子不仅在四福音书里亲自说话，也在使徒行传、书信和启示录里，藉著祂的肢体─使徒和申言者─说话。这些都可视为基督的话。在这段经文里，那涌流赞美和歌唱之属灵生命的充满，与话有关；与本段平行的经文，以弗所五章十八至二十节，属灵生命的充满，与灵有关。这指明话就是灵。（约六下。）正常的基督徒生活该充满话，叫灵从我们里面洋溢出赞美和歌颂。
12IV. LETTING THE WORD OF CHRIST INHABIT US In verse 1 6 Paul goes on to say, “Let the word of Christ dwell in you richly, in all wisdom teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in your hearts to God.” The word of Christ is the word spoken by Christ. In His New Testament economy God speaks in the Son, and the Son speaks not only directly in the Gospels, but also through His members, the apostles and prophets, in Acts, in the Epistles, and in Revelation. All these may be considered as His word. In this passage, the infilling of spiritual life that overflows in praising and singing is related to the Word, whereas in its parallel passage, Ephesians 5:1 8-2 0, the infilling of spiritual life is related to the Spirit. This indicates that the Word and the Spirit are identical (John 6:63b). A normal Christian life should be one that is 63 filled with the Word so that the Spirit may bubble from within us in melodies of praise.
13歌罗西书的中心是基督作我们的头和生命。基督运用祂作头的身分，并将祂的丰富供应我们的路，乃是藉著祂的话；因此，本书强调基督的话。以弗所书说到召会是基督的身体。我们过正常召会生活的路，乃是在灵里被充满，而成为神一切的丰满；因此，以弗所书著重灵。以弗所书一再强调那灵和我们的灵，甚至话也算为那灵。（六17。）但在歌罗西书，这两个灵只各题一次。（一8，二5。）在以弗所书，话是为著洗涤我们天然的生命，（五26，）并与仇敌争战；（六17；但在歌罗西书，话是为著启示基督的居首、中心和普及。（一25～27。）
13Colossians is focused on Christ as our Head and our life. The way for Him to exercise His headship and to minister His riches to us is through His word. Hence, the emphasis is on the word of Christ. Ephesians is concerned with the church as the Body of Christ. The way for us to live a normal church life is to be filled in our spirit unto all the fullness of God. Hence, the emphasis is the Spirit. In Ephesians both the Holy Spirit and our spirit are emphasized again and again. Even the Word is counted as the Spirit (Eph. 6:17). In Colossians the Holy Spirit is mentioned only once (1:8), and the human spirit is also mentioned once (2:5). In Ephesians the Word is for washing away our natural life (5:26) and fighting against the enemy (6:17), whereas in Colossians the Word is for revealing Christ (1:25-27) in His preeminence, centrality, and universality.
14我们已经指出，以弗所书强调那灵，而歌罗西书强调话。以弗所书顾到我们的生活，但歌罗西书顾到基督的启示。保罗在歌罗西书中所关心的，乃是对基督的启示有充足的知识。为此，我们需要基督的话。基督的话包括整本新约。我们需要被这话充满。这意思是说，我们应当让基督的话住在我们里面，定居在我们里面，在我们里面安家。在希腊原文，繙作『住』的字，意思是，在家里，内住，居住。主的话在我们里面必须有充分的地位，才能把基督的丰富运行并供应到我们里面的人里。不仅如此，基督的话也必须丰丰富富的住在我们里面。基督的丰富（弗三8）是在祂的话里。这样丰富的话，其居住必是丰丰富富的。基督的话在我们里面应当有自由的通路。我们不该只接受牠，然后把牠限制在我们里面小小的范围里。相反的，牠必须有自由的通路在我们里面运行。这样，话就要在我们里面居住并安家。我很欣赏保罗写作的技巧，他一面强调基督的平安，另一面强调基督的话。有些人也许以为，只要我们的灵是活的，就甚么问题都没有了。你也许没有领悟，需要让基督的平安在你里面作仲裁，也需要让基督的话在你心中安家。倘若我们让基督的平安在我们里面作工，让基督的话住在我们里面，我们就是正确的基督徒了。我们不该有自己的选择，我们要让基督作仲裁。我们不该有意见、观念、思想和打算，我们应当有基督的话。
14We have pointed out that in Ephesians the emphasis i son the Spirit, whereas in Colossians the emphasis i son the Word. Ephesians takes care of our living, but Colossians takes care of the revelation of Christ. Paul’s concern in Colossians is for the revelation of Christ unto full knowledge. For this, we need the word of Christ. The word of Christ includes the entire New Testament. We need to be filled with this word. This means that we should allow the word of Christ to dwell in us, to inhabit us, to make home in us. The Greek word rendered dwell means to be in a house, to inhabit. The word of the Lord must have adequate room within us so that it may operate and minister the riches of Christ into our inner being. Furthermore, the word of Christ must dwell in us richly. The riches of Christ (Eph. 3:8) are in His word. When such a rich word inhabits us, it must inhabit us richly. The word of Christ should have free course within us. We should not simply receive it and then confine it to a small area of our being. On the contrary, it should be given a free course to operate within us. In this way the word will inhabit us and make home in us. I appreciate Paul’s skill as a writer. He emphasizes, on the one hand, the peace of Christ and, on the other hand, the word of Christ. Some of us may think that as long as our spirit is living, everything is all right. Perhaps you have not realized the need for the peace of Christ to arbitrate within you and for the word of Christ to make home in your heart. If we let the peace of Christ work in us and the word of Christ dwell in us, we shall be proper Christians. Instead of our preference, we shall have Christ’s arbitration. Instead of our opinion, concept, thought, and estimation, we shall have Christ’sword.
15有些圣徒喜爱圣经，并且天天读经。不过，在他们的生活中，在他们里面运行的不是基督的话，而是他们的观念、意见和哲学。他们可能研究圣经，但不让基督的话住在他们里面。他们也不让基督的话在他们里面运行、行动、或有所作为。结果他们里面所充满的，乃是自己的哲学，不是基督的话。虽然他们读圣经，神的话却仍旧在他们之外。我们必须让基督的话进到我们的里面，住在我们里面，并顶替我们的观念、意见和哲学；这是十分要紧的。我们需要祷告说，『主耶稣，我乐意放弃我的观念，我要你的话在我里面有地位，我愿意忘掉自己的意见和哲学，我要让你的话充满在我里面，我不要再让自己的观念在我里面得势。』
15Certain saints love the Bible and read it daily. But in their living it is their concept, opinion, and philosophy that move within them, not the word of Christ. They may study the Bible, but they do not allow the word of Christ to dwell in them. Neither do they permit it to move, act, and have its being in them. As a result, what prevails in their being is their philosophy, not the word of Christ. Although theyre ad the Bible, God’s word remains outside of them. It is crucial for us to let the word of Christ enter into us, dwell in us, and replace our concepts, opinions, and philosophies. We need to pray, “Lord Jesus, I am willing to let go of my concepts. I want Your word to have ground in me. I am willing to forget my opinion and philosophy. I want Your word to be prevailing in me. I do not want my concepts to prevail any longer.”
16我们不能把基督的话与祂作仲裁分开。仲裁者是靠说话来解决争执的。我们需要把我们的案件带到仲裁者那里并听祂的话。这意思是说，我们需要让基督的平安在我们心里作仲裁，并让基督的话住在我们里面。这样，我们就要满了歌唱和感恩。按照歌罗西三章十六节，当基督的话丰丰富富的住在我们里面时，我们就能用诗章、颂辞、灵歌，彼此教导，互相劝戒，心被恩感歌颂神。教导、劝戒、歌颂，照原文文法都是形容『住』。这指明让主的话丰丰富富的住在我们里面的路，乃是教导、劝戒和歌颂。我们在教导并劝戒时，不但该用话，也该用诗章、颂辞和灵歌。
16We cannot separate the word of Christ from His arbitration. The arbitrator settles a dispute by speaking a word. We need to bring our case to the arbitrator and listen to his word. This means that we need to allow the peace of Christ to arbitrate in our hearts and the word of Christ to dwell in us. Then we shall be filled with singing and giving of thanks. According to verse 16, when the word of Christ dwells in us richly, we shall teach and admonish one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to God. Teaching, admonishing, and singing are all related to the verb dwell. This indicates that the way to let the Lord’sword dwell in us richly is by teaching, admonishing, and singing. We should teach and admonish not only in words, but also in psalms, hymns, and spiritual songs
伍 无论作甚么，
V. DOING EVERYTHING
都在主耶稣的名里
IN THE NAME OF THE LORD JESUS
17保罗在十七节说，『凡你们所作的，无论是甚么，或说话，或行事，都要在主耶稣的名里，藉著祂感谢父神。』名是指人位。主的人位就是那灵。（林后三17上。）在主的名里行事，就是在那灵里行动。这就是活基督。我们已经看见，我们是新人，我们与基督是一，并看见我们的生活应当与基督联合。为了要有这样的生活，我们需要让基督的平安在我们里面作仲裁。这平安应当下判语，应当作最后的断案。当我们让基督的平安在我们里面作主时，我们同时就让基督的话住在我们里面，而在我们里面有自由的通路。只要基督的平安在我们里面作仲裁，基督的话住在我们里面，我们就有歌罗西三章十八节至四章一节所描绘的那种正确的日常生活。我们就是正确的丈夫、妻子、父母、儿女、奴仆和主人。我们今天所需要的，乃是过与基督联合的生活，让基督的平安来管理，并让基督的话住在我们里面。
17In verse 17 Paul says, “ And in everything, whatever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” The name denotes the person. The Lord’s Person is the Spirit (2 Cor. 3:17a). To do things in the name of the Lord is to act in the Spirit. This is to live Christ. We have seen that as the new man we are one with Christ and that our living should be in union with Christ. In order to live in this way, we need to allow the peace of Christ to arbitrate within us. This peace should have the last word and should make the final decision. As we allow the peace of Christ to preside in us, we should simultaneously allow the word of Christ to dwell in us and to have free course to work in us. As long as the peace of Christ arbitrates in us and the word of Christ dwells in us, we shall have a proper daily living, as described in 3:18—4:1. We shall be proper husbands, wives, parents, children, slaves, and masters. What we need today is to live in union with Christ, to be ruled by the peace of Christ, and to be inhabited by the word of Christ