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歌罗西书生命读经 · 第31篇

结语

CONCLUSION
1读经：歌罗西书四章七至十八节。本篇信息我们来到歌罗西书四章七至十八节的结语。
1Scripture Reading: Col. 4:7-18 In this message we come to the conclusion of the book of Colossians, 4:7-18
2七至十七节是保罗的交通，十八节是他的问安。我常常希奇为甚么结语占这卷书这么大的部分？为甚么保罗不用这些经节多说一些包罗万有的基督？就本书的整个启示来看，结语所占的篇幅似乎比例太大了。保罗在告诉我们言语总要带著恩典，用盐调和之后，只要用十八节的话来结束这卷书就彀了，这样可以省去这些经节里的所有细节。但是保罗没有这么作，反倒在说末了的话之前告诉歌罗西人：有一位亲爱的弟兄，忠信的执事推基古，要将一切关于保罗的事告诉他们；他打发推基古和欧尼西母一同到他们那里去，就是为这事；与保罗一同坐监的亚里达古，问他们安；巴拿巴的表弟马可，当得著他们的接待；那称为犹士都的耶数，也问他们安；以巴弗在祷告中常为他们竭力奋斗；路加和底马问他们安；他们该问老底嘉的弟兄们安，务要叫老底嘉的召会念这封书信，他们也要念从老底嘉来的书信；他们要告诉亚基布，务要留心他在主里所领受的职事，好尽这职事。如果歌罗西书没有讲到一些那么有分量的事，我还能明白保罗为甚么花时间题到四章七至十七节的事。但是你看，这卷书所启示基督那高超的一面，与保罗在四章末了的交通之间，是何等的对比。虽然如此，保罗所写的这些经节仍然是圣经的一部分，不能轻看。因此，重要的是，我们要明白本书末了为甚么要说到这些话。
2Verses 7 through 17 contain Paul’s fellowship, and verse 18 contains his greeting. I have often wondered why such a large portion of this Epistle is given over to this concluding word. Why did Paul not use these verses to say something more concerning the all-inclusive Christ? Considering the revelation in this book as a whole, the space devoted to the conclusion seems out of proportion. After telling us that our speech should always be with grace, seasoned with salt, Paul could simply have concluded this Epistle with the words in verse 18, thus eliminating all the details recorded in these verses. Paul, however, did not do this. Instead, before saying the final word, Paul tells the Colossians that Tychicus, a beloved brother and faithful minister, would make known all that concerned Paul, that he had sent Tychicus together with Onesimus to them for this very thing; that Aristarchus, Paul’s fellow-prisoner, greets them; that Mark, the cousin of Barnabas, should be received by them; that Jesus, called Justus, also greets them; that Epaphras struggles on their behalf in prayers; that Luke and Demas send their greetings; that they should greet the brothers in Laodicea, cause this Epistle to be read in the church of the Laodiceans, and read the one from Laodicea; and that they should tell Archippus to take heed to the ministry which he has received in the Lord. If the book of Colossians did not cover matters which are so weighty, I could understand why Paul would take the time to mention the things recorded in 4:7-17. But consider the contrast between the lofty aspects of Christ revealed in this book and Paul’s fellowship at the end of chapter four. Nevertheless, these verses written by Paul are part of Scripture and cannot be taken lightly. Therefore, it is important for us to understand why they are included at the end of this book
实际的应用
A PRACTICAL APPLICATION
3我们如果在整卷书信的光中看这些经节，就会晓得这些乃是保罗在本书中所说之事的实际应用。我们可以用这几节作窗户，来透视保罗那个时代，地中海一带众召会的光景。我们所看到的是新人实际的生活。三章十一节告诉我们，在新人里『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』。在四章七至十七节，我们看见三章十至十一节所启示之新人的实例。这几节题到各种不同的人：犹太人、希利尼人、受割礼的、未受割礼的、为奴的、和自主的。在四章十一节，保罗说到那些奉割礼的人。欧尼西母成了『忠信亲爱的弟兄』，（9，）他原是腓利门的奴隶，腓利门是亚基布的父亲。（门10～13，1～2。）所以亚基布是主人。保罗在这几节的用意，乃是把新人生活的实例摆出来。
3If we consider these verses in the light of the whole Epistle, we shall realize that they are a practical application of what Paul covers in this book. We may regard these verses as a window through which we can see into the situation among the churches in the Mediterranean region at the time of Paul. What we see is the practical living of the new man. In 3:11 we are told that in the new man “there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” In 4:7-17 we have a practical illustration of the revelation of the new man given in 3:10 and 11. In these verses different kinds of people are pointed out: Jews, Greeks, circumcision, uncircumcision, slaves, and masters. In 4:11 Paul refers to those who are of the circumcision. Onesimus, who had become a “faithful and beloved brother” (v. 9), was a slave belonging to Philemon, who was the father of Archippus (Philem. 10-13, 1-2). Archippus, therefore, was a master. Hence, Paul’s purpose in these verses is to present an illustration of the living of the new man.
新人的感觉
THE CONSCIOUSNESS OF THE NEW MAN
4这封书信是从罗马送到歌罗西。在古时这是一段遥远的路程。罗马和歌罗西之间的地区，有许多不同的种族。然而，在地中海附近的这个区域里，新人出现了，并且实际的活出来。虽然交通不便，但众召会之间，却有相当的往来。这给我们一个教训，虽然我们享受一切近代便利的交通工具，但是今天召会之间彼此的往来，可能没有保罗那个时代密切。不仅如此，我承认我从来没有写过一封信，像歌罗西书那样，有这么多个人的问安。请看四章七至十七节题到多少名字：推基古、欧尼西母、亚里达古、马可、巴拿巴、犹士都、以巴弗、路加、底马、宁法、亚基布。保罗也说到在老底嘉的弟兄，在宁法家里的召会，以及在老底嘉的召会。（在宁法家中的召会，就是在老底嘉的地方召会，是在他家里聚集的。）所有这些名字指明保罗有新人的感觉，有『新人感』。这个实际活在地上的新人，按照文化和社会地位来说，是由希利尼人、犹太人、受割礼的、未受割礼的、化外人、西古提人、为奴的、和自主的所构成的。然而，我们已经指出，新人真正的构成成分乃是基督，而且只是基督。因为基督是新人独一的构成成分，信徒既是这新人的一部分，他们之间就不该有分别。
4This Epistle was sent from Rome to Colosse. In ancient times this was a long journey. In the geographical region between Rome and Colosse were many different kinds of people. However, in this region near the Mediterranean, the new man had come into being and was living in a practical way. Although travel was not convenient, there was considerable traffic among the churches. There is a lesson for us here. Although we enjoy all the modern conveniences and means of transportation, there may not be as much traffic among the churches today as there was at the time of Paul. Furthermore, I have to admit that I have never composed a letter containing as many personal greetings as there are in the book of Colossians. Think of how many names are mentioned in 4:7-1 7: Tychicus, Onesimus, Aristarchus, Mark, Barnabas, Justus, Epaphras, Luke, Demas, Nymphas, and Archippus. Paul also refers to the brothers in Laodicea, the church in the house of Nymphas, and the church of the Laodiceans. (The church in the house of Nymphas was the local church in Laodicea; it met in his house.) All these names indicate that with Paul there was a sense, a consciousness, of the new man. This new man who was living on earth in a practical way was constituted of those who according to culture and social status were Greeks, Jews, circumcision, uncircumcision, barbarian, Scythian, slaves, and freemen. However, as we have pointed out, the actual constituent of the new man is Christ and Christ alone. Because Christ is the unique constituent of the new man, there should be no differences among the believers who are part of this new man.
5不仅如此，召会与召会之间也不该有分别。譬如，在老底嘉的召会和在歌罗西的召会不该有分别。这由保罗关于念书信的话得到证明：『这书信在你们中间念了之后，务要叫在老底嘉的召会也念，你们也要念从老底嘉来的书信。』（四16。）保罗写给歌罗西人的，也是为著老底嘉人的；他写给老底嘉人的，也是为著歌罗西人的。这含示何等的交通、合一、和谐、与亲密的接触！保罗在四章七节说，『一切关于我的事，有亲爱的弟兄，忠信的执事，在主里同作奴仆的推基古，要告诉你们。』保罗嘱咐推基古要将一切关于他的事，都告诉歌罗西人。如果保罗没有新人的感觉，他不会觉得需要给推基古这样的嘱咐。他反倒会认为：『我何必将我的事告诉歌罗西人？他们在小亚细亚，我在罗马这里，离他们很远。』然而保罗却有新人的感觉。
5Furthermore, there should be no differences among the churches, for example, no difference between the church in Laodicea and the church in Colosse. This is proved by Paul’sword regarding the reading of letters: “And when this letter is read among you, cause that it may be read also in the church of the Laodiceans, and that you also read the one from Laodicea” (4:16). What Paul wrote to the Colossians was also for the Laodiceans, and what he wrote to the Laodiceans was for the Colossians. What fellowship, oneness, harmony, and intimate contact this implies! In 4:7 Paul says, “A ll that concerns me, Tychicus, the beloved brother and faithful minister and fellow-slave in the Lord, shall make known to you.” Paul had charged Tychicus to make known to the Colossians all that concerned him. If Paul did not have the consciousness of the new man, he would not have regarded it necessary to give Tychicus such a charge. Rather, he may have thought to himself, “Why should I tell those in Colosse the things that concern me? They are in Asia Minor, and I am here in Rome, far away from them.” Paul, however, had the sense of the new man.
6歌罗西人也有新人的感觉。如果他们对那时在地中海地区所显出的新人没有感觉，他们就会认为保罗的事是他个人的事，不会有兴趣去听。但歌罗西的圣徒和保罗并同他在一起的人，实际上乃是一个新人的一部分。
6Those in Colosse also had the consciousness of the new man. If they were not conscious of the new man expressed at that time in the Mediterranean area, they would have considered Paul’s affairs his own personal business and would not have been interested in hearing of them. But both the saints in Colosse, and Paul and those with him, were members of the one new man in actuality
新人的描绘
A PORTRAIT OF THE NEW MAN
7我们读完这十一节后，发现这些经节都是生活在地中海一带之新人的详细描绘。新人实际的存在并活出，是具有重大意义的事。罗马帝国幅员辽阔，种族繁多。为求文化统一，罗马帝国使用希腊文。不过罗马帝国融合各民族没有成功。国家、种族、以及社会阶级的区别仍旧存在。犹太人仍是犹太人，希利尼人也仍是希利尼人。奴隶和主人的区分无法消除。但是国籍、种族、阶级的区别虽然存在，在基督耶稣里所创造的新人却实际的在地上出现了。不仅有在各城里的地方召会，还有一个新人真实而实际的显出来了。任何地方的召会向其他召会孤立，乃是羞耻。我们避开别地的召会，害怕他们会干涉我们的事、或麻烦我们，这种态度何等错误！这完全与新人的感觉背道而驰。任何召会持这样的态度，就是只对自己有感觉，没有整体新人的感觉。任何人坚持这态度，就会叫新人支离破碎。虽然如此，许多召会和信徒个人的态度是你不管我，我也不管你。他们不关心其他地方的召会，他们也不愿与其他的召会有来往。持这种态度的人缺乏一个新人的感觉，缺乏『新人感』。赞美主，在这几节里有一幅新人生活的图画！从这几节我们看见新人实际的彰显。
7As we read through these eleven verses, we find that they are a detailed portrait of the new man living in the Mediterranean are a. The existence and living of the new man in a practical way is a matter of tremendous significance. The Roman Empire covered a vast are a and embraced many different peoples. In the attempt to unify the people culturally, the Roman Empire used the Greek language. However, the Roman Empire was not successful in uniting the various peoples. The differences among the nations, races, and social classes remained. The Jews were still Jews, and the Greeks were still Greeks. The distinction between slaves and masters was by no means eliminated. But in spite of all the differences among nationalities, races, and classes, there was on earth in a practical way the one new man created in Christ Jesus. There were not merely local churches in various cities—there was one new man in a real and practical way. It is shameful for the church in any locality to isolate itself from other churches. How wrong it is for us to have the attitude of standing apart from other local churches, fearing that others may interfere with our affairs or otherwise trouble us. This is utterly contrary to the consciousness of the new man. Any church which holds such an attitude has a consciousness only of itself, not of the totality of the new man. Those who insist on this attitude cause the new man to be fragmented, to be broken into pieces. Nevertheless, many churches and many individual believers as well have the attitude that they will leave others alone if others in turn will leave them alone. They do not care about the churches in other places, and they do not want other churches to be involved with them. Those who have this attitude lack the sense, the consciousness, of the one new man. Praise the Lord for the portrait of the living of the new man in these verses! By these verses we see the practical expression of the new man.
8属于各地的召会许多圣徒私下认为，他们所在地的召会比其他地方的召会好。他们没有体会，他们虽然在某一个召会中，却是属于各地召会的。我能见证，你若问我，何处是我的召会，我会回答各处都是我的召会。甚么时候我在甚么地方，我的召会就在那个地方。现在我在安那翰，所以我的召会在安那翰，但是几天后我也许在另一个地方，那时我的召会就是在那个地方的召会。一九七七年，我访问东京召会。弟兄们带我看他们的新会所，他们告诉我隔壁的土地正在出售。我马上鼓励他们祷告，把那块地买下来给召会用。虽然我住在安那翰，是安那翰召会的一分子，但那时候我关心的是东京的召会。我鼓励他们，告诉他们说，虽然那里地价昂贵，但是主必有豫备，使他们在东京盖一个更大的会所。当我晓得东京的需要时，我心里就满了感觉。原因是我的召会就是各地的召会。地上所有的召会构成了一个新人。
8BELONGING TO THE CHURCH EVERYWHERE Many saints secretly think more highly of the church in their locality than of the churches elsewhere. They do not have the realization that, although they are located in a specific church, they belong to the church everywhere. I can testify that if you ask me where my church is, I shall reply that my church is everywhere. My church is in whatever locality I am at a particular time. Presently I am in Anaheim. Thus, my church is in Anaheim, but in a few days I may be in another locality. Then my church will be the church in that place. In 1977 I paid a visit to the church in Tokyo. As the brothers were showing me their new meeting hall, they pointed out that right next door was an available plot of land. I immediately encouraged them to pray about acquiring that property for use by the church. Although I live in Anaheim and am part of the church in Anaheim, my concern at that time was for the church in Tokyo. I encouraged them by saying that the Lord would surely provide them the means to construct a larger meeting hall in Tokyo, even though in that city land is extremely expensive. When I became aware of the need in Tokyo, my heart was full of feeling. The reason for this is that my church is the church everywhere. All the churches on earth make up the one new man
9我们读歌罗西书的结语时，看见保罗的心中不是只有某个地方的召会，或是某位圣徒；他心里所有的是一个新人。保罗认识许多圣徒。但是在专门为著交通的那几节里，他题到一些人作为各种不同人的代表，这些人是以基督作他们的成分而构成新人。这样，他就把新人生活一幅完整的图画呈现出来。我在本篇信息的负担，是盼望我们对这个重点有深刻的印象。
9As were ad the conclusion of the book of Colossians, we see that what was in Paul’she art was not simply a particular local church or a certain saint, but the one new man. Paul knew a great many saints. But in the verses devoted to fellowship, he mentions certain ones as representatives of the various peoples who, with Christ as their constituent, compose the new man. In this way he presents a full picture of the living of the new man. My burden in this message is that we would be impressed with this crucial point.
不分门别类
NOT SECTARIAN
10我们若有一个新人的感觉，就不该再认为我们本国的召会与别国的召会毫无关系，反而会看见今天所有的召会乃是一个新人。愿我们仰望主，叫我们一点也不分门别类。不论是作为个别的信徒，或是作为团体的地方召会，我们都不分门别类。相反的，我们众人，在众召会中的众圣徒，乃是一个新人。假如在保罗那个交通不便的时代，召会之间还能有来往，我们今天有这么多现代化的交通工具，彼此之间岂不更该多有交通？藉著众召会之间的交通，我们就实际的经历新人的生活。
10If we are conscious of the one new man, we should no longer think that the churches in our country have nothing to do with the churches in other nations. Instead, we shall realize that all the churches are the one new man today. May we look to the Lord that we may not be sectarian in any way. We would not be sectarian either individually as believers or corporately as local churches. On the contrary, all of us, all the saints in all the churches, are just one new man. If at the time of Paul, when travel was not convenient, there could be traffic among the churches, how much more should there be today with all the modern conveniences? By means of the traffic among the churches, we experience in a practical way the living of the new man
保罗的问安
PAUL’S GREETING
11使徒保罗交通之后，就亲笔向众圣徒问安，并请他们记念他的捆锁。（18。）他用『愿恩典与你们同在』结束这封书信。这指明圣徒需要恩典，为要体验并有分于基督的包罗万有，作他们的分，使他们过新人实际的生活。
11After his fellowship, the Apostle Paul greets the saints by his own hand and asks them to remember his bonds (v. 18). He concludes this Epistle with the words, “Grace be with you.” This indicates that the saints need grace in order to realize and participate in the all-inclusiveness of Christ as their portion for the practical life of the new man