Books
歌罗西书生命读经 · 第32篇

活基督作新人的成分

Living Christ as the constituent of the new man
1读经：歌罗西书3:4，10-15，1:25-27。
1Scripture Reading: Col. 3:4, 10-15; 1:25-27
2歌罗西书可以分为四段。第一段是引言；（一1～8；）最后一段是结语。（四7～18。）第二段（一9～三11）重在基督是居首位并包罗万有者，神的中心与普及。这段是歌罗西书的中心与主题。第三段（三～四6）说到圣徒与基督联合的生活。在这卷书里，先给我们对基督完满的启示，然后告诉我们与基督联合应有的生活。我们若真认识基督，并经历基督，我们就会过与祂联合的生活。
2The book of Colossians can be divided into four sections. The first section is the introduction (1:1-8), and the last is the conclusion (4:7-18). The second section (1:9—3:11) is focused on Christ as the preeminent and all-inclusive One, the centrality and universality of God. This section is the center of the Epistle to the Colossians and contains its subject. The third section (3:12—4:6) 12 covers the living of the saints in union with Christ. In this book we have a full revelation of Christ. Then we are told of the kind of living we should have in union with Christ. If we truly know Christ and experience Him, we shall live in union with Him.
以基督作内容的新人
THE NEW MAN WITH CHRIST AS THE CONTENT
3在一章九节至三章十一节，我们看见基督的七个主要方面：基督是圣徒的业分；（一9～14；）祂是神的像和在创造并复活里的首生者；（15～；）祂是神经纶的奥秘；（24～；）祂是神的奥秘；（二1～7；）祂是一切影儿的实体；（8～23；）祂是圣徒的生命；（三1～4；）祂也是新人的成分。（5～11。）基督的这几面，是按著十分美好的次序陈明出来的。我们首先看见基督是圣徒的业分，末了看见祂是新人的成分。这指明享受基督作我们的分，最终的结果乃是经历祂作新人的内容和成分。每当我们享受基督时，因著这享受就会有确定的结果、结局。享受基督作众圣徒的分，结果就是经历基督作新人的成分，这么说乃是指明，享受基督的结果就产生召会生活。然而，我们应当谨慎，不要减低歌罗西书中启示的深奥。保罗并不是粗浅的告诉我们说，我们若享受基督，召会就会出现。当然这也没有错，但是这样的领会搆不上这里的启示。基督是众圣徒包罗万有的分，这是美地所豫表的。我们若享受基督作这样的分，结果将是以基督作内容的新人。最终，我们所享受作我们业分的基督，成了新人的成分。在这新人里基督是一切，又在一切之内。因此，顶要紧的乃是，我们要学习活出基督作新人的成分。
3In 1:9 — 3:11 we see seven major aspects of Christ: that Christ is the portion of the saints (1:9-14), that He is the first both in creation and in resurrection (1:15-23), that He is the mystery of God’secon o my (1:24-29), that He is the mystery of God (2:1-7), that He is 23 the body of all the shadows (2:8-23), that He is the 29 life of the saints (3:1-4), and that He is the constituent of the new man (3:5-11). These aspects of Christ are presented in a marvelous sequence. First we see that Christ is the portion of the saints and last that He is the constituent of the new man. This indicates that the ultimate issue of enjoying Christ as our portion is that we experience Him as the content and constituent of the new man. Whenever we enjoy Christ, there is a definite result, an issue, of this enjoyment. To say that the enjoyment of Christ as the portion of the saints results in the experience of Christ as the constituent of the new man indicates that the enjoyment of Christ results in the church life. However, we should be careful not to reduce the profoundness of the revelation in Colossians. Paul does not tell us in an elementary way that if we enjoy Christ, the church will come into being. This, of course, is true, but such an understanding falls short of the revelation here. Christ is the all - inclusive portion of the saints, typified by the good land. If we enjoy Christ as such a portion, the result will be the new man with Christ as the content. Ultimately, the Christ we enjoy as our portion becomes the constituent of the new man. In this new man Christ is all and in all. Hence, it is crucial for us to learn to live Christ as the constituent of the new man.
基督的平安
the peace of Christ
4我们若要活出基督作新人的成分，就需要受基督的平安管治，（三12～15，）并且让基督的话住在我们里面。（16～17。）基督的平安必须在我们里面作仲裁，基督的话必须丰丰富富的住在我们里面。我们这些基督徒有不同的背景和不同的观念。这些不同导致我们中间的歧见；所以需要有一位仲裁者。这位仲裁者就是基督的平安。要紧的就是让基督的平安在我们心里作主，并对我们中间的冲突下断案。我们若记得歌罗西书的背景，就晓得歌罗西信徒中有好几派。一派喜欢犹太人的规条，另一派喜欢智慧派哲学。这些不同的偏好，引起互相冲突的意见。为此保罗告诉他们，要让基督的平安在他们心里作仲裁。作仲裁的不该是他们的意见、观念、选择或偏好，而该是基督的平安；我们乃是为此在一个身体里蒙召的。
4If we would live Christ as the constituent of the new man, we need to be ruled by the peace of Christ (3:12-15) and inhabited by the word of Christ (3:16-17). The peace of Christ must arbitrate within our being, and the word of Christ must dwell in us richly. As Christians, we have different backgrounds and different concepts. These differences lead to disagreements among us; therefore, there is the need for an arbitrator. This arbitrator is the peace of Christ. It is crucial that the peace of Christ be allowed to preside in our hearts and to speak the final word regarding any controversy among us. If we remember the background of the book of Colossians, we shall realize that among the believers in Colosse there were various parties. One party was in favor of Jewish observances, whereas another favored Gnosticism. These different preferences gave rise to conflicting opinions. For this reason, Paul told them to let the peace of Christ arbitrate in their hearts. The arbitrator should not be their opinions, concepts, choices, or preferences; it should be the peace of Christ, to which we are called in one Body
5我们已经指出，基督的平安乃是保罗在以弗所二章十五节所指的和平。那里告诉我们，基督『废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平』。这个和平就是新人─身体─的一。藉著废掉了规条，基督就把不同的种族创造成一个新人。现今在我们这些作新人肢体的人里面，有一个东西，保罗叫作基督的平安。因此，基督的平安就是新人的一，这新人是由不同的种族所构成的。离了基督在十字架上的工作，不同的种族中间就不可能有一。但基督藉著祂的死已经成就了和平；也就是说，祂产生了一。这个新人的一现今就在我们里面。现今我们必须让这个一，就是基督的平安，在我们心里作仲裁。牠的作用应当像裁判，平息各个不同团体的争执。我们需要把我们的意见、观念放下，听里面裁判的话。我们不需要争吵、各持己见。我们应当只让基督的平安下最后的断案。
5We have pointed out that the peace of Christ is the very peace to which Paul refers in Ephesians 2:15, where we are told that Christ “abolished in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, making peace.” This peace is the oneness of the new man, the Body. By abolishing the ordinances, Christ has created the different peoples into one new man. Now within us as members of the new man there is something which Paul terms the peace of Christ. Hence, the peace of Christ is the very oneness of the new man composed of different peoples. Apart from the work of Christ on the cross, there can be no oneness among the different peoples. But through His death Christ has made peace; that is, He has produced oneness. This oneness of the new man is now within us. This oneness, the peace of Christ, must now be permitted to arbitrate in our hearts. It should function as a referee to settle the disputes among various parties. We need to set aside our opinion, our concept, and listen to the word of the indwelling referee. There is no need for us to quarrel or to express our opinion. We should simply let the peace of Christ make the final decision
6假如有几位青年弟兄同住弟兄之家。每当他们住在一起有难处时，他们不该争辩；反之，他们该让基督的平安在他们心里作仲裁。他们应当让这个平安作裁判，下最后的断案。这样，他们就会活出基督作新人的成分。
6Suppose several young brothers are living together in a brothers’ house. Whenever they have problems living together, they should not argue. Instead, they should allow the peace of Christ to arbitrate in their hearts. They should let this peace be the referee who makes the final decisions. In this way, they will live Christ as the constituent of the new man.
基督的话
the word of Christ
7我们也需要让基督的话居住、安家在我们里面。我们必须愿意放下我们的观念、意见，让基督的话有地位。我们若要让基督的话住在我们里面，我们就需要倒空我们里面整个人。我们里面的每一部分─我们的心思、情感、意志、心和灵─都必须倒空，好被基督的话充满。这话不只该留在我们里面，也该居住、安家在我们里面的每一部分。哦，愿我们全人的每一空间、每一角落，都有基督的话来居住！我们若要活出基督作新人的成分，基督的平安就必须是我们心里的仲裁，并且基督的话必须是我们里面之人的内容。我们祷告主，愿所有在主恢复里的圣徒都让基督那作仲裁的平安，以及基督那内住的话有地位。
7We also need to allow the word of Christ to inhabit us, to dwell in us, to make home in us. We must be willing to set aside our concepts, our opinions, and give place to the word of Christ. If we want the word of Christ to inhabit us, we need to empty our entire inner being. All of our inward parts—our mind, emotion, will, heart, and spirit—must be empty, available to be filled with the word of Christ. This word should not only dwell in us; it should also inhabit us, making its home in every part of our inner being. Oh, may every room and corner of our being be inhabited by the word of Christ! If we would live Christ as the constituent of the new man, the peace of Christ must be the arbitrator in our heart, and the word of Christ must be the content of our inner being. We pray that all the saints in the Lord’s recovery will give place to the arbitrating peace of Christ and to the inhabiting word of Christ
完成神的话
COMPLETING THE WORD OF GOD
8我们已经指出，保罗写歌罗西书的目的，乃是要完成神的话。这是他写这卷书信的主要目的。在一章二十五至二十六节，保罗说，『我照神为你们所赐我的管家职分，作了召会的执事，要完成神的话，就是历世历代以来所隐藏的奥秘，但如今向祂的圣徒显明了。』这几节指明，由保罗所完成之神的话，乃是如今向圣徒显明的奥秘。不仅如此，根据二十七节，这奥秘就是基督在我们里面成了荣耀的盼望。这奥秘的目标，乃是要产生召会。在使徒写歌罗西书的时候，犹太教已经存在了许多世纪，召会也已经出现了。虽然召会出现了，但神的话还没有完成。保罗为歌罗西的光景焦急。犹太信徒和外邦信徒总是忽略基督与召会；他们把注意力集中于犹太教的规矩和外邦的哲学等类的事上。包括犹太人和基督徒在内的许多人，说他们认识神也敬拜神。然而基督却一直被忽略，真正的召会生活始终被摆在一边。因此，保罗写了这卷给歌罗西人的书信，为要完成神的话。
8We have pointed out that Paul’sin tent i on in the book of Colossians is to complete the word of God. This was his main purpose in writing this Epistle. In 1:25 and 26 Paul says, “I became a minister according to the stewardship of God, which was given to me for you, to complete the word of God, the mystery which has been hidden from the ages and from the generations, but now has been manifested to His saints.” These verses indicate that the word of God completed by Paul is the mystery now manifested to the saints. Furthermore, according to verse 27, this mystery is Christ in us, the hope of glory. The goal of this mystery is to produce the church. At the time the book of Colossians was written, Judaism had been in existence for centuries, and the church had come into being. Nevertheless, even though the church had come into being, the word of God had not yet been completed. Paul was troubled by the situation at Colosse. The Jewish and Gentile believers were neglecting Christ and the church; they were focusing their attention on such things as Judaistic observances and heathen philosophy. Many people, Jews and Christians alike, claimed to know God and to worship Him. However, Christ was being neglected and the genuine church life was being set aside. Therefore, Paul wrote the Epistle to the Colossians in order to complete the word of God.
9原则上，今天的光景也和保罗写信给歌罗西人时歌罗西的光景一样。犹太教和基督教在地上已经有许多世纪了。虽然犹太人有旧约，基督徒有整本圣经，但是很少人真正为正确的召会生活经历基督。基督仍然被忽略，召会生活仍然被轻忽。因此还需要在实行上完成神的话。甚么是神话语的完成？甚么是神圣启示的完成？简单的说，完成神的话就是主观的经历基督，并在我们的日常生活中享受祂，使正当的召会生活得以出现，把神彰显出来。这个启示就是神话语的完成。今天基督徒从事各种为著主的工作，但对基督的经历在那里？召会生活的实行在那里？保罗知道犹太教不能完成神的心愿，别的宗教也不能。神的愿望乃是要藉著祂的子民对基督的亲身经历而产生召会生活。神要得著一个藉著经历基督而产生的生机体，就是基督的身体。在保罗的时代，有许多犹太人，基督徒也不少。但是保罗想到那种光景，也许会问：『对基督的经历在那里？完成神心愿的召会在那里？』我们今天也要问同样的问题。
9In principle, the situation today is the same as that in Colosse at the time Paul wrote to the Colossians. Judaism and Christianity have been on earth for centuries. Although the Jews have the Old Testament and the Christians have the entire Bible, very few people truly are experiencing Christ for the proper church life. Christ is still neglected, and the church life is still ignored. Hence, there is still the need for the word of God to be completed in a practical way. What is the completion of the word of God, the completion of the divine revelation? In simple terms, to complete the word of God is to experience Christ subjectively and to enjoy Him in our daily living so that the proper church life may come forth to express God. This revelation is the completion of the word of God. Christians today are involved in many different kinds of work for the Lord. But where is the experience of Christ, and where is the practice of the church life? Paul knew that neither Judaism nor any other religion could fulfill the desire of God’she art. God’s desire is to have the church life produced through His people’s personal experience of Christ. God wants an organism, the Body of Christ, brought forth through the experience of Christ. At the time of Paul, there were many Jews and a good number of Christians as well. But as Paul considered the situation, he could have asked, “Where is the experience of Christ, and where is the church to fulfill the desire of God’she art?” We should ask the same questions today
经历基督
experiencing Christ
10我们必须承认，我们自己缺少对基督的经历。我们已经蒙了光照，看见为著召会生活，神不要别的，只要基督。然而，在我们的经历里，我们还是缺少基督。这意思是说，就实际一面而言，我们也缺少神完成的话。我们缺少使召会得以产生的基督。我们知道只有一件事是要紧的─基督为著召会。但我们仍然缺少基督。在我们把基督供应给别人之前，我们需要把祂供应到我们自己里面。为此，我们就需要花时间来祷读、来交通歌罗西书。我们若这样作，就会开始经历包含在这卷书中基督的丰富。然后我们就开始对基督有充分的经历，而过正当的召会生活。
10We need to admit that we ourselves are short of the experience of Christ. We have been enlightened to see that God does not want anything other than Christ for the church life. However, in our experience we are still short of Christ. This means that, in a very practical sense, we also are short of the completion of the word of God. We lack Christ for the producing of the church. We know that only one thing matters— Christ for the church. However, we are still short of Christ. Before we can minister Christ to others, we need to minister Him to ourselves. In order to do this, we need to spend more time pray-reading and fellowshipping concerning the book of Colossians. If we do this, we shall begin to experience the riches of Christ contained in this book. Then we shall begin to have the adequate experience of Christ for the proper church life.
11由于歌罗西人没有为著召会生活充分的经历基督，于是基督以外的东西就偷偷潜进了召会。今天基督徒中间也是如此。神的子民有些圣经知识，对神也有相当的认识。但是很少人在他们的日常生活中，活而实际的经历基督是赐生命的灵。要紧的是，我们对歌罗西书所启示的基督该有实际的经历。我们需要天天享受居首位并包罗万有的基督；祂乃是新人的成分。我们都需要祷告，使我们天天对基督有更多真实而活的经历。我们若在日常生活中经历基督，我们在召会的聚会中就有更多的基督可以分享。最终，召会生活就要因著我们对基督的经历而得以丰富。
11Because the Colossians did not have the adequate experience of Christ for the church life, things other than Christ crept into the church. It is the same among Christians today. God’sp eople have some knowledge of the Bible, and they know God to a certain degree. But very few experience Christ as the life-giving Spirit in a living and practical way in their daily life. It is crucial that we have the practical experience of Christ revealed in Colossians. We need to daily enjoy the preeminent and all-inclusive Christ who is the constituent of the new man. We all need to pray to have more real and living experience of Christ daily. If we experience Christ in our daily life, we shall have more to share of Christ in the meetings of the church. Eventually, the church life will be enriched through our experience of Christ
文化的难处
THE PROBLEM OF CULTURE
12在歌罗西的难处是文化，不像在哥林多的难处是犯罪。禁欲主义和哲学乃是文化的两大产品。没有文化的人是野蛮的，一点禁欲主义也没有。不仅如此，那些文化低的人，也没有哲学。越有文化的人，哲学发展得越高。希利尼人擅长哲学，而犹太人以宗教规条闻名。宗教的规条多半与压抑肉体、克制自己有关。在歌罗西的召会是由希利尼人和犹太人所组成的。希利尼人的难处是哲学，犹太人的难处是宗教的作法。这指明各种不同文化的作法已经侵入且蔓延在召会生活中。
12The problem in Colosse was not sinfulness, as in Corinth; it was culture. Asceticism and philosophy are two of the leading products of culture. Uncultured people are wild, altogether without any form of asceticism. Furthermore, those of a low culture do not have philosophy. The more cultured people are, the more highly developed their philosophy is. The Greeks are strong in philosophy, whereas the Jews are known for their religious observances. Most religious observances are related to the putting down of the flesh and to the suppression of the self. The church in Colosse was composed of both Greeks and Jews. With the Greeks the problem was philosophy, but with the Jews the problem was religious practices. This indicates that various cultural practices had invaded the church life and pervaded it
13保罗在三章十至十一节说，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。』说希利尼人和犹太人没有地位，意思是说，哲学和宗教规条没有地位。你若比较歌罗西三章十一节和一些类似的经文，如林前十二章十三节，加拉太三章二十八节，你会发现，保罗只在歌罗西书题到化外人和西古提人。在歌罗西的信徒很注意文化，不想与化外人或西古提人一样。因此保罗指出在召会这新人里，有文化与没有文化的，都没有地位。哲学、禁欲主义或规条，也都没有地位。在新人里基督是一切，又在一切之内。新人是由基督构成的，没有任何文化的元素。
13In 3:10 and 11 Paul says 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.” To say that there is no room for Greek and Jew means that there is no room for philosophy and for religious observances. If you compare Colossians 3:11 with parallel passages such as 1 Corinthians 12:13 and Galatians 3:28, you will find that only in Colossians does Paul mention barbarian and Scythian. The Colossian believers devoted much attention to matters of culture and did not want to be like barbarians or Scythians. Hence, Paul pointed out that in the church as the new man, there is no room for either the cultured or the uncultured. There is no place for philosophy, asceticism, or observances. In the new man Christ is all and in all. The new man is constituted of Christ, not with any element of culture
14歌罗西人不像有些哥林多人那样犯罪。然而在歌罗西的信徒以各种各类的文化顶替了新人的成分─基督。有些人宝贝哲学，有些人宝贝宗教的规条。结果，这些东西就得以进到召会生活中，成了基督的代替品。然而在新人里除了基督以外，甚么都没有地位。
14The Colossians were not sinful like some of those in Corinth. However, the believers in Colosse replaced Christ, the constituent of the new man, with various aspects of culture. Some treasured philosophy, whereas others treasured religious observances. These things were allowed to come into the church life as substitutes for Christ. But in the new man there is room for nothing other than Christ
凭基督，不凭禁欲主义而活
LIVING BY CHRIST, NOT BY ASCETICISM
15这种对新人成分的领会，对我们不该只是道理。我们要晓得，我们每个人都有他自己的一套哲学和禁欲主义。从我们对别人的挑剔这个事实，就证明我们坚持自己的哲学。再者，就人来说，哲学和禁欲主义总比没有文化教养来得好。在哥林多有淫乱，但歌罗西人却是有文化、有节制；然而歌罗西人的文化和修养成了基督的代替品。不管他们的文化有多高，那都不是基督。不要以为你的禁欲主义是从基督来的。你可能把你的禁欲美其名为背十字架。但即使是称作背十字架或否认己的，实际上也可能是禁欲的一种诡诈形式。譬如，一位弟兄受妻子为难，当时他可以克制怒气。这是禁欲主义；这不是背十字架，也不是否认己。当弟兄克制自己时，他心里可能说，『我不要发脾气，我不要和妻子吵，也不要和她争辩。』这位弟兄看起来是得胜的。但是对这种所谓得胜的称赞，不该归给基督，而该归给这位弟兄的禁欲主义。在那种情况下，他用哲学和禁欲主义顶替了基督。我在经历中认识了克制己和凭基督而活的分别。现在，我不再努力克制自己，我乃是转向主说，『主耶稣，你在这里；我需要你活在我里面。』这样，我就不是凭我的哲学和禁欲主义而活，乃是凭基督作赐生命的灵而活。
15This understanding of the constituent of the new man should not be mere doctrine to us. We need to realize that every one of us has his own type of philosophy and asceticism. The fact that we are critical of others proves that we hold on to our own philosophy. Moreover, humanly speaking, it is better to have philosophy and asceticism than to be uncultured. At Corinth there was fornication, but in Colosse the people were cultured and self-controlled. However, their culture and their refinement had become a substitute for Christ. No matter how high their culture was, it was not Christ. Do not regard your asceticism as something of Christ. You may beautify your asceticism by claiming that it is the bearing of the cross. But even what is termed bearing the cross or denying the self may actually be subtle forms of asceticism. For example, when a brother’s wife gives him a difficult time, he may suppress his anger. This is asceticism. It is neither the bearing of the cross nor the denial of the self. As the brother is suppressing himself, he may say inwardly, “I will not lose my temper. I will not fight with my wife or argue with her.” This brother may seem to be victorious. But the praise for this so-called victory should not be given to Christ; instead, it should go to this brother’s asceticism. In that particular situation he used his philosophy and asceticism in place of Christ. In my experience I have learned the difference between the suppressing of the self and living by Christ. Now, instead of trying to suppress myself, I turn to the Lord and say, “Lord Jesus, You are here. I need You to live in me.” Then I am not living by my philosophy or asceticism, but by Christ as the life-giving Spirit
16基督徒的生活不是一种主义或作法的2:20生活，乃是基督这活的人位的生活。保罗在加拉太二章二十节说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』基督在我们里面实际的活著，是与禁欲主义、克制己、否认己、以及所谓的背十字架迥然不同。神的救恩与印度教、佛教等宗教有何等大的差别！神的救恩乃是基督活在我们里面。在神的救恩里，我们的努力和作法都没有地位。神的救恩完全是在于基督。不要努力否认己，或按宗教的作法背十字架，我们只该让基督这活的人位，时刻活在我们里面。你的妻子若难为你，不要想作甚么，只要让基督活在你里面。基督徒的生活完全是一个活的人位活在我们里面的事。
16The Christian life is not a life of isms or practices. It is a life of Christ as a living Person. In Galatians Paul said, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.” The actual living of Christ in us is very different from asceticism, suppressing the self, denying the self, and the so-called bearing of the cross. What a tremendous difference there is between God’ss alvation and religions such as Hinduism and Buddhism! God’ss alvation is a matter of Christ living in us. In God’ss alvation there is no room for our efforts and practices. God’ss alvation is a matter of Christ alone. Instead of trying to deny the self and bear the cross in a religious way, we should simply allow the living Person of Christ to live in us moment by moment. If your wife gives you a difficult time, do not try to do anything. Simply allow Christ to live in you. The Christian life is absolutely a matter of a living Person living in us.
17福音书告诉我们要否认己，并且背起十字架；但我们很容易照著天然的领会来应用这些话。然而，活基督不是按著天然的观念。我们天然的观念里有否认己和克制肉体情欲的思想，却没有基督这包罗万有、赐生命的灵作为活的人位在我们灵里的思想。基督经过成为肉体、钉十字架和复活的过程，现今乃是那灵，在我们的灵里，实际的作我们的生命。我们很可能在道理上知道，基督徒的生活就是基督在我们里面活著。但在我们日常的生活里，我们实际上可能是照著某些作法而活。我们不是活基督，而是竭力否认己，或背十字架。因此，我们实际上也许是照著我们的哲学和禁欲主义而活。这意思是说，在我们实际的日常生活中，基督被我们个人的哲学和禁欲主义顶替了。
17In the Gospels we are told to deny the self and to take up the cross. However, it is easy for us to apply these words according to our natural understanding. But to live Christ is not according to the natural concept. In the natural concept there is the thought of denying the self and of suppressing the indulgence of the flesh. But there is no thought of Christ as the all-inclusive life- giving Spirit being the living Person in our spirit. Having been processed through incarnation, crucifixion, and resurrection, Christ is now the Spirit in our spirit to be our life in a practical way. It is possible to have a doctrinal knowledge that the Christian life is Christ living in us. But in our daily living we may actually live according to certain practices. Instead of living Christ, we may endeavor to deny the self or to bear the cross. Hence, we may actually live according to our philosophy and asceticism. This means that in our practical daily life Christ is replaced by our own personal philosophy and asceticism
基督是一切，又在一切之内
CHRIST—ALL AND IN ALL
18在歌罗西书里，保罗指出基督必须是一切，又在一切之内。在新人里，文化或个人的作法都没有地位。神在祂经纶里的目的，乃是要让基督作一切。基督必须是我们的生命、我们的生活、我们的忍耐、我们的圣别、我们的良善。基督必须是我们对待妻子、对待丈夫的方式。基督必须是我们日常生活中每时每刻所有的需要。我们不该凭某些作法而活，只该单单的活基督。
18In the book of Colossians Paul points out that Christ must be all and in all. In the new man there is no room for culture or personal practices. God’sin tent i on in His economy is for Christ to be everything. Christ should be our life, our living, our patience, our holiness, our kindness. Christ should be the way we deal with our wife or husband. Moment by moment in our daily living, Christ should be everything we need. Instead of living by certain practices, we should simply live Christ
19保罗在歌罗西书说完这么多重要的事情之后，就说到基督的平安在我们心里作仲裁，以及基督的话丰丰富富的住在我们里面；这是很有意义的。只要我们认为我们的哲学比别人好，我们就会挑剔批评。这是歌罗西人中间的光景。具有希利尼背景和犹太背景的人之间，有争竞和批评。这就是保罗告诉他们，要让基督的平安在他们里面作仲裁的原因。他是在勉励圣徒，要忘掉他们的哲学和文化。文化和哲学不是标准，不是裁判；裁判乃是基督的平安。我们需要放下我们文化的作法，让基督的平安在我们心里作仲裁。保罗似乎是对歌罗西的圣徒说，『要让基督的平安在你们里面作主。你们在歌罗西的信徒已经把哲学当作标准；你们必须让基督的平安作你们的标准。放下你们的文化和哲学罢。』
19It is significant that after covering so many important matters in Colossians, Paul speaks of the peace of Christ arbitrating in our hearts and the word of Christ inhabiting us richly. Whenever we think that our philosophy is better than that of others, we become critical. This was the situation among the Colossians. There was rivalry and criticism between those with a Greek background and those with a Jewish background. This was the reason Paul told them to let the peace of Christ arbitrate in them. He was encouraging the saints to forget their philosophy and culture. Culture and philosophy are not to be the standard or the referee. The referee is the peace of Christ. We need to drop our cultural practices and allow the peace of Christ to arbitrate in our hearts. It seems as if Paul was saying to the saints in Colosse, “Let the peace of Christ preside in you. You believers in Colosse have been taking philosophy as the standard. You must let the peace of Christ be your standard. You need to drop your culture and your philosophy.”
20保罗在三章十六节继续嘱咐圣徒：『让基督的话丰丰富富的住在你们里面。』在消极一面，我们必须放下我们文化的标准；在积极一面，我们需要被基督的话充满。这意思是说，我们必须让基督的话充满我们的心思、情感、意志、想法和思想。基督的话必须占有我们全人的每一部分。神的心意是要我们每时每刻活基督，而不让文化和哲学有任何地位。我们惟一的实行该是基督自己这活的人位。其次，我们要放下我们文化的标准。我们的标准不该是任何形式的文化，而该是基督内住的平安。第三，我们要让基督的话充满我们全人。我们要让基督的话浸透、充满我们全人。我们若作这三件事，就会自然而然的经历基督。我们就不仅会有对基督高超的启示，也会在我们日常的生活中实际的经历祂。
20In 3:16 Paul goes on to charge the saints, “Let the word of Christ dwell in you richly.” Negatively, we must set aside our cultural standards, and positively, we need to be filled with the word of Christ. This means that we must allow the word of Christ to fill our mind, emotion, will, thought, and consideration. Every fiber of our being needs to be occupied by the word of Christ. God’s desire is that we live Christ moment by moment and leave no room for culture and philosophy. Our only practice should be the living Person of Christ Himself. Second, we should lay aside our cultural standards. Our standard should not be any form of culture; it should be the indwelling peace of Christ. Third, we need to allow the word of Christ to fill our entire being. We need to let our whole being be permeated and saturated with the word of Christ. If we do these three things, we shall experience Christ spontaneously. Not only shall we have a lofty revelation of Christ, but we shall also experience Him in a practical way in our daily life