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歌罗西书生命读经 · 第33篇

为新人的缘故，基督与文化相对

CHRIST VERSUS CULTURE FOR THE NEW MAN
1读经：歌罗西书2:2，3:4，10-11，15-16，4:2。
1Scripture Reading: Col. 2:2; 3:4, 10-11, 15-16; 4:2
2歌罗西书相当不容易懂。我怀疑许多读这卷书的人，甚至我们中间的弟兄姊妹，是否真看见了这卷书所包含的启示。因此，许多读者专注于像二章二节心得安慰这些点。歌罗西书的中心点不在于心得安慰，乃在于基督是神的奥秘。连二章二节说到心得安慰时，也把这个中心点说得很清楚：『要叫他们的心得安慰，在爱里结合一起，以致丰丰富富的在悟性上有充分的确信，能以完全认识神的奥秘，就是基督。』我们的心得安慰的结果，乃是使我们完全认识基督是神的奥秘。因此，中心点不在于心得安慰，乃在于基督是神的奥秘。
2The book of Colossians is not easy to understand. I doubt that very many readers of this book, even among us, have truly seen the revelation it contains. For this reason, many readers concentrate on points such as the comforting of the hearts in 2:2. The focal point of Colossians is not the comforting of the hearts. Rather, the focal point is Christ as the mystery of God. Even 2:2, which speaks of the hearts being comforted, makes this clear: “That their hearts may be comforted, being knit together in love and unto all riches of the full assurance of understanding, unto the full knowledge of the mystery of God, Christ.” The result of the comforting of our hearts is that we have the full knowledge of Christ as the mystery of God. Therefore, the focal point is not the comforted heart; it is Christ as the mystery of God
文化的元素
THE ELEMENTS OF CULTURE
3读新约的人，很容易明白在哥林多前书和加拉太书这一类的书里所对付的1是甚么。在哥林多前书，保罗是对付各种消极的事，甚至对付犯罪的事，就是那些拦阻哥林多人，使他们不能好好享受基督、享受召会生活的事。在加拉太书，保罗是对付律法和犹太宗教。可是，要指出保罗在歌罗西书所对付的是甚么，就不是那么容易。有些解经家指出，保罗所对付的是敬拜天使和禁欲主义这类的事。这个看法虽然没有错，但只是和这卷书的皮毛有关。实际上，保罗在歌罗西书里所对付的，乃是深藏在人类文化里的事。三章十一节用到『化外人』这辞，就是这一点很有力的证明。林前十二章十三节和加拉太三章二十八节，是和歌罗西三章十一节类似的经节，但在那两段经节里，都没有用到这辞。保罗在歌罗西书用『化外人』这辞，指明这封书信所对付的，乃是文化。
3It is rather easy for readers of the New Testament to understand what Paul is dealing within such books as Corinthians and Galatians. In Corinthians, Paul deals with various negative things, even sinful things, which frustrated the Corinthians from the proper enjoyment of Christ and from the church life. In Galatians Paul deals with the law and with the Jewish religion. However, it is not easy to point out what Paul is dealing with in the Epistle to the Colossians. Some expositors have pointed out that Paul deals with such matters as angel worship and asceticism. Although this view is correct, it relates only to the outward appearance of this book. Actually, in Colossians Paul is dealing with the hidden matter of man’s culture. A strong indicator of this is the use of the word barbarian in 3:11, a word not used in either 1 Corinthians 12:13 or Galatians 3:28, verses parallel to Colossians 3:11. Paul’su se of the word barbarian in Colossians indicates that this Epistle deals with culture.
4歌罗西信徒中间的难处，根源乃是文化，就是犹太文化和希腊文化。我信在小亚细亚的众召会，都被犹太文化，特别是宗教规条，以及希腊文化，特别与哲学有关的，所浸透了。在保罗的时代，地中海一带的文化包含三个主要的元素：犹太宗教、希腊哲学以及罗马政治。其中两个元素─犹太宗教和希腊哲学已经侵入了召会。
4The source of the trouble among the believers in Colosse was culture, Jewish culture and Greek culture. I believe that all the churches in Asia Minor had been saturated with Jewish culture, particularly with respect to religious observances, and with Greek culture, particularly related to philosophy. At the time of Paul, the culture in the Mediterranean region included three main elements: Jewish religion, Greek philosophy, and Roman politics. Two of these elements—Jewish religion and Greek philosophy—had invaded the church. ─
5当初文化如何对歌罗西的信徒产生了强烈的影响，今天，文化也照样强烈的影响了我们。我们不知不觉就受到生长于其中的文化所影响。文化中宗教和哲学的元素好像是我们这人的一部分。在许多基督教的团体中，也有文化中政治的元素。
5Just as culture exerted a strong influence on the believers in Colosse, culture today exerts a strong influence on us. Unconsciously we are under the influence of the culture into which we were born. It seems that the religious and philosophical elements of culture are part of our being. In many groups in Christianity the political element of culture is present also
对故意卑微
A WARNING CONCERNING HUMILITY
和敬拜天使的警告
AND ANGEL WORSHIP
6保罗在歌罗西二章十八节说，『不可让人凭故意卑微，并敬拜天使，所作反对你们的判断，骗取你们的奖赏；这等人留恋于所见过的，随著自己肉体的心思，徒然自高自大。』保罗在这里警告信徒，不要让人凭故意卑微，骗取了我们的奖赏。他不是警告他们不要放纵肉体的情欲。卑微是人类最好的美德之一。许多伦常的教训对卑微评价很高。就某些方面说，卑微甚至是比爱更好的美德。但是连卑微也会骗取信徒对基督的享受。保罗在这节也警告我们，不要让人因著敬拜天使，骗取了我们的奖赏。卑微与伦理哲学有关，而敬拜天使与宗教有关。敬拜天使不是粗野的；相反的，乃是一种高尚、有文化、有涵养、高度发展的偶像崇拜。这比异教徒拜野兽高明多了。这乃是敬拜在天上与神接近的活物；律法是藉著这样的活物颁赐的。在二章十八节保罗同时题到哲学和宗教。仇敌可能利用文化的这些方面，骗取我们的基督。
6In 2:18 Paul says, “Let no one purposely defraud you of your prize, in humility and worship of the angels, standing on things which he has seen, vainly puffed up by the mind of his flesh.” Here Paul warns the believers not to be defrauded through humility. He does not warn them about fleshly indulgence. Humility is one of the best human virtues. In many ethical teachings, a high value is placed on humility. In certain respects, humility is even a finer virtue than love. But even humility can be used to defraud the believers of the enjoyment of Christ. In this verse Paul also warns us not to be defrauded through the worship of angels. Humility is related to ethical philosophy, whereas the worship of angels is related to religion. Angel worship is not crude. On the contrary, it is a refined, cultured, cultivated, and highly- developed form of idolatry. It is much finer than the pagan worship of animals. It is the worship of heavenly beings who are close to God. It was through such beings that the law was given. In 2:18 Paul refers to both philosophy and religion. These aspects of culture can be used by the enemy to defraud us of Christ
7今天原则也是一样，那狡猾者撒但仍然利用伦理和宗教，骗取基督徒对基督的享受。我这么说，不是指别人，不是指那些在天主教里的人，而是专指我们这些在主恢复里的人。也许有些人同意卑微会骗取他们的基督，但是他们不承认敬拜天使会骗取他们的基督。虽然我们可能不会真去敬拜天使，但我们可能会仰慕他们。此外，我们也许仰慕许多不是神自己的事物。
7The principle is the same today. Satan, the subtle one, is still using ethics and religion to defraud Christians of the enjoyment of Christ. In saying this, I am not referring to others, such as those in the Catholic religion, but especially to us in the Lord’s recovery. Some may agree that humility could defraud them of Christ, but they would not admit to being defrauded of Him by the worship of angels. Although we may not actually worship angels, we may admire them. Moreover, we may admire many things that are not God Himself.
被文化的影响所骗取
DEFRAUDED BY THE INFLUENCE OF CULTURE
8我们若进入歌罗西书的深处，就会看见这卷书不是对付罪，也不是对付律法，而是对付人类的文化。文化是每一个人不知不觉的生活。无论是原始社会或是进步的国家，都是如此。这个原则在各处都是一样。全世界的人都受文化的影响。远东的弟兄姊妹可能觉得很难在大聚会中自然的说话，因为他们不自觉的受了东方文化的影响。照歌罗西书看，骗取我们对基督的享受、破坏召会生活的，乃是我们的文化。歌罗西书说到我们今天的需要。我们主要的还不是受罪恶事情的搅扰，像在哥林多前书一样；也不是受律法的搅扰，像在加拉太书一样。但我们都不知不觉的，在下意识里受了文化的影响。我们进入召会生活时，也把文化带了进来。这个文化现今一直破坏我们对基督的享受。文化乃是我们发展出来，使我们赖以生存并得以维系的有系统的方法。我们的文化越强，对别人就越挑剔。根据我们的文化，我们发展出自己禁欲的方式，自己限制肉体情欲的作法。我们的禁欲主义是我们所发明，克制自己，使自己不犯罪的方法。
8If we get into the depths of the book of Colossians, we shall see that it deals not with sin or with the law, but with man’s culture. Culture is the unconscious living of every human being. This is true both of primitive society and of advanced countries as well. The principle is the same everywhere. People throughout the world are under the influence of their culture. Those in the Far East may find it difficult to speak spontaneously in public meetings because they are unconsciously influenced by oriental culture. According to the book of Colossians, what defrauds us of the enjoyment of Christ and frustrates the church life is our culture. The book of Colossians speaks to our need today. Mainly we are not troubled by the sinful things, as in 1 Corinthians, nor by the law, as in Galatians. But we are all unconsciously and subconsciously under the influence of culture. When we came into the church life, we brought our culture with us. This culture is now undermining our enjoyment of Christ. Culture is the systematic method we have developed to exist and to maintain our being. The stronger our culture is, the more critical we shall be of others. Based upon the culture we have, we develop our type of asceticism, our own practices to restrict the indulgence of the flesh. Our asceticism is the method we devise to restrain ourselves and to keep from doing sinful things
基督，我们的生命
CHRIST, OUR LIFE
9歌罗西书启示，在神的经纶里基督是一切。基督是众圣徒的分，是那不能看见之神的像，是一切受造之物的首生者，是神经纶的奥秘，是从死人中复活的首生者，是神的丰满，是神的奥秘，是一切智慧和知识的宝藏都藏在其中的那一位，是一切影儿的实体。最终，这位居首位、包罗万有的基督，乃是新人独一的成分。不但如此，如保罗在三章四节所宣告的，这位基督乃是我们的生命。『我们的生命』这辞，很强的指明，我们要在日常生活中经历这卷书里所启示的基督。我们肉身的存在，全都在于我们有生命。你的身体若没有生命，一切与你有关的也就了了。譬如，如果你没有生命，你如何能有爱、有顺服等？一切与人类生活有关的事物，都是基于有人的生命。生命若结束了，一切也就了了。这很强的给我们看见，基督是我们生命的重要性。我们要看见包罗万有的基督是我们的生命，这对我们是极其重要的。照新约的启示看，这位基督已经经过过程，成了包罗万有赐生命的灵。
9The book of Colossians reveals that in God’secon o my Christ is everything. Christ is the portion of the saints, the image of the invisible God, the firstborn of creation, the mystery of God’secon o my, the firstborn from among the dead, the fullness of God, the mystery of God, the One in whom all the treasures of wisdom and knowledge are hidden, and the Body of all the shadows. Eventually, this preeminent, all- inclusive Christ is the unique constituent of the new man. Furthermore, as Paul declares in 3:4, this Christ is our life. The expression “our life” is a strong indication that we are to experience in our daily living the Christ revealed in this book. For our physical existence, everything depends on our having life. If there is no life in your body, then everything else related to you is terminated. For example, if you have no life, how could you have such things as love or submission? Everything associated with the human living is based on having human life. If the life is terminated, everything else is terminated also. This underscores the importance of Christ being our life. It is vital for us to see that the all-inclusive Christ is our life. According to the revelation of the New Testament, this Christ has been processed to become the all-inclusive life-giving Spirit.
基督的平安
THE PEACE OF CHRIST
和基督的话
AND THE WORD OF CHRIST
10保罗在三章十五至十六节嘱咐我们，要让基督的平安在我们心里作仲裁，并要让基督的话丰丰富富的住在我们里面。我们若让基督的平安在我们心里作仲裁，这平安会止息我们中间所有的争执。在歌罗西的圣徒受不同主义、哲学、和作法的搅扰。一场游戏或比赛如何需要裁判来平息纠纷，歌罗西人也需要一个裁判，一位仲裁者，来平息一切的歧见。保罗只有在歌罗西书这卷对付文化、以及文化的主义和作法的书信中，题到基督的平安在里面作仲裁，这实在很有意义。这位仲裁者止息一切出于文化的意见。
10In 3:15 and 16 Paul charges us to let the peace of Christ arbitrate in our hearts and to let the word of Christ dwell in us richly. If we allow the peace of Christ to arbitrate in our hearts, this peace will settle all the disputes among us. The saints in Colosse were troubled by different isms, philosophies, and practices. Just as a referee is needed to settle disputes in a game or contest, so the Colossians needed a referee, an arbitrator, to calm down all the differing opinions. It is significant that only in the book of Colossians, a book that deals with culture and its isms and practices, does Paul speak of the inward arbitration of the peace of Christ. This arbitrator calms down all the opinions which have their source in our culture
11当基督的平安止息了我们的意见时，那丰丰富富住在我们里面之基督的话，就会顶替我们的意见。我们所有的，不再是我们的意见，乃是基督的话。新约清楚的启示，基督的话就是那灵。不仅如此，基督今天也是赐生命的灵。我们基督徒的生活，完全在于基督作为活的灵。我们不需要主义、哲学、作法或规条。我们需要经历基督是赐生命的灵。弟兄们不需要努力去爱妻子，姊妹们也不需要努力去服从丈夫；我们都需要接触基督，让祂作我们的爱和服从。今天基督这赐生命的灵，乃是在我们的灵里。我们需要说，『主耶稣，感谢你，你在这里。你一直在我里面，作我一切的需要。』我们若要这样实行，就需要有清楚的异象，看见基督是我们的一切。这样的异象会消杀我们一切的哲学、禁欲、意见和主义，甚至除净文化对我们经历基督的影响。这样，我们就不是讲究文化的人，乃是被基督占有，被基督充满，且被基督浸透的人。
11When the peace of Christ calms our opinions, the word of Christ, which is to dwell in us richly, replaces them. Instead of our opinions, we then have the word of Christ. The New Testament reveals clearly that the word of Christ is the Spirit. Furthermore, Christ today is the life-giving Spirit. Our Christian life is altogether a matter of Christ as the living Spirit. We do not need isms, philosophies, practices, or observances. We need the experience of Christ as the life-giving Spirit. The brothers need not try to love their wives, nor the sisters to submit to their husbands. Rather, we all should contact Christ and let Him be our love and submission. Christ today as the life-giving Spirit is in our spirit. We need to say, “Lord Jesus, I thank You that You are here. You are in me all the time to be whatever I need.” If we would practice this, we need a clear vision that Christ is everything to us. Such a vision will slay our philosophy, asceticism, opinions, and isms. It will even terminate the influence of culture on our experience of Christ. Then, instead of being cultured people, we shall be people occupied with, possessed by, and saturated with Christ
12不错，我们的心当然需要得安慰，在爱里结合一起，以致丰丰富富的在悟性上有充分的确信。然而，我们的心得安慰，目的乃是叫我们对神的奥秘就是基督，有完全的认识。我们不该只注意心得安慰，而忘了我们需要神的奥秘─基督，作我们的一切。我们每时每刻都需要接受祂作我们的生命，并且凭祂而活。
12There is no doubt that our hearts need to be comforted and knit together in love unto all the riches of the full assurance of understanding. But the goal of this comforting of our hearts is that we would have the full knowledge of Christ as the mystery of God. We should not allow the concern with the heart to keep us from the realization that we need Christ, the mystery of God, to be everything to us. Moment by moment, we need to take Him as our life and live by Him.
13我们一再指出，保罗告诉我们基督是我们的生命，也是新人的成分之后，又嘱咐我们要让基督的平安在我们里面作仲裁，并让基督的话住在我们里面。我们若要完全领会基督的平安在我们心里作仲裁的意义，就需要知道使徒写歌罗西书的背景。在巴别，人类开始有文化的分裂。从我们的文化所产生的意见，主要的表现在宗教的条例和哲学的规条上，这两者分别以犹太人和希利尼人为代表。文化的意见把人类分裂成许多邦国。然而，神永远的定旨乃是要得著一个团体的人，成为基督的身体，作祂的彰显。但人类若仍旧因文化的意见而分裂，神的定旨怎能完成？这是不可能的。然而，照以弗所二章十五节来看，基督在十字架上的死，已经废掉并了结一切文化的规条及分歧。基督如此行的目的，乃是要在祂自己里面创造一个新人，而成就和平。因此，基督所成就的和平，乃是藉著把文化的意见钉在十字架上所产生的。当犹太人和外邦人被创造成一个新人时，和平便成就了。这一个和平，也就是基督的平安，乃是保罗在歌罗西三章十五节所指的。
13We have pointed out again and again that after Paul tells us that Christ is our life and the constituent of the new man, he charges us to let the peace of Christ arbitrate in us and to let the word of Christ inhabit us. To have a full understanding of what it means for the peace of Christ to arbitrate in our hearts, we need to know the background against which the book of Colossians was written. At Babel the cultural divisions of mankind came into being. The opinions from our culture are expressed mainly in religious observances and in philosophical ordinances, represented respectively by the Jews and the Greeks. The cultural opinions have divided mankind into many different nations. However, God’s eternal purpose is to have a corporate people to be the Body of Christ for His expression. But if mankind remains divided by cultural opinions, how can God’s purpose be carried out? It would be impossible. But according to Ephesians 2:15, Christ’s death on the cross has abolished all the cultural ordinances and differences and terminated them. Christ’s purpose in doing this was to create in Himself one new man and thereby make peace. Hence, the peace made by Christ was produced through the crucifixion of cultural opinions. When the Jews and the Gentiles were created into one new man, peace was made. This very peace, the peace of Christ, is what Paul refers to in Colossians 3:15
新人里没有文化的区别
NO CULTURAL DISTINCTIONS IN THE NEW MAN
14按照三章十一节，在新人里不可能有不同的文化分歧继续存在。有文化的和没有文化的，不再有区别，因为在新人里基督是一切，又在一切之内。保罗说过这事之后，接著又嘱咐我们这些来自不同背景的人，要让基督的平安在我们心里作仲裁。这个平安乃是基督的死了结了文化的分歧，所产生的果效与结果。所以，每当基督的平安在我们里面作主，这平安就要征服文化的意见、宗教的条例、以及哲学的观念。
14According to 3:11, in the new man there is no possibility for the various cultural distinctions to continue to exist. Here there is no longer the distinction between the cultured and the uncultured, for in the new man Christ is all and in all. After speaking of this, Paul goes on to charge us, who come from many different backgrounds, to let the peace of Christ arbitrate in our hearts. This peace is the issue, the result, of the death of Christ that terminated the cultural differences. Therefore, whenever the peace of Christ presides in us, this peace will subdue cultural opinions, religious observances, and philosophical concepts
真实的祷告
GENUINE PRAYER
15我们祷告时，常常没有进入真实的祷告里。我们可以从经历中来区别或分辨真实的祷告和不真实的祷告。你知不知道为甚么这么难有真实的祷告？主要的拦阻不是罪，也不是世界，乃是文化的意见。我们始终不知不觉的，在下意识里受我们文化意见的控制。不过，我们若是坚定持续的祷告，最终我们会有真实的祷告。这表示我们在祷告中，从文化的意见里得了释放，进到灵里。每当我们经历真实的祷告，我们就在文化之外，特别是在文化的意见之外。当我们真实祷告的时候，我们是在灵里，与主成为一灵。乃是在这些时候，我们才活基督。不仅如此，在这样真实祷告的时候，基督的死就在我们里面透彻的运行，要了结我们身上一切消极的事物。自然而然的，基督复活的大能也在我们里面运行。结果，我们就真实的与基督联合，并与祂成为一。这个在真实祷告中的经历，会让我们尝到正常的基督徒生活。
15Often when we pray, we do not enter into genuine prayer. Through experience we can differentiate or discern prayer that is genuine from prayer that is not genuine. Do you know why it is so difficult to pray in a genuine way? The main hindrance is not sin or worldliness; it is cultural opinion. Unconsciously and subconsciously, we are still controlled by our cultural opinions. However, if we persevere in prayer, we shall eventually pray in a genuine way. This means that in our prayer we are released from cultural opinions and enter into the spirit. Whenever we experience genuine prayer, we are outside of our culture; in particular, we are outside of our cultural opinion. During times of genuine prayer, we are in our spirit, and we are one spirit with the Lord. It is at these times that we live Christ. Furthermore, at such times of genuine prayer the death of Christ works within us in a prevailing way to terminate all the negative things in our being. Spontaneously, Christ’s resurrection power also prevails in us. As a result, we are actually one with Christ and identified with Him. This experience during times of genuine prayer gives us a taste of the normal Christian life
16我们越有真实的祷告，就越能经历在文化的意见之外，与主成为一灵，并活基督。可悲的是，我们停止祷告的时候，就自动的回到我们的文化里。然后，我们就努力要按自己的禁欲主义生活。当我们进入真实的祷告中，我们就会远离禁欲主义和其他一切的主义，因为我们乃是与活的主成为一。不仅如此，当我们这样与别人一同祷告时，我们就在祷告的灵里真正是一。这样，我们就能摸著一个新人的实际─没有希利尼人和犹太人、化外人和西古提人、受割礼的和未受割礼的。我们领悟，新人只是由基督所构成，并且在这个范围里没有文化的分歧。然而，当我们停止祷告时，我们又回到天然的生命里，满了意见与挣扎。我们非但没有藉著与基督成为一灵而活基督，反而照著自己加给自己的禁欲办法苦待自己。我们凭天然的生命立志要作好，竭力去达成我们定意要作的。这就是克制己，而不是活出基督。
16The more genuine prayer we have, the more we shall have the experience of being outside our cultural opinions, of being one spirit with the Lord, and of living Christ. The sad thing is that when we stop praying, we automatically revert to our culture. Then we strive to live according to our own asceticism. When we enter into genuine prayer, we are far away from asceticism and all other isms, for we are one with the living Lord. Furthermore, when we pray in this way with others, we are truly one in the praying spirit. Then we touch the reality of the one new man, where there is no Greek or Jew, barbarian or Scythian, circumcision or uncircumcision. We realize that the new man is constituted of Christ alone and that in this realm there are no differences of culture. However, when we stop praying, we come back to our natural life with its opinions and striving. Instead of living Christ by being one spirit with Him, we restrict ourselves according to our self-imposed asceticism. In our natural life we make up our minds to do good, and we endeavor to accomplish what we have determined to do. This is the suppression of the self; it is not the living out of Christ
17坚定持续的祷告，意思就是绝不要离开祷告的灵。我们应当留在祷告的情形里。在这样的情形里，就是从意见里出来，与主成为一灵、活基督，并接受祂作我们的生命和人位。自然而然的，我们就脱离一切基督以外的事物，凭这活的人位而活。我们的难处在于我们没有留在这样祷告的情形里。这就是保罗嘱咐我们要坚定持续祷告的原因。我们必须坚定持续的祷告，维持在这样一个祷告的情形里。换句话说，我们日常的生活该和我们真实祷告时的经历一样。我们在祷告中的经历，应当成为我们日常基督徒生活的模型。
17To pray perseveringly means that we should never depart from the praying spirit. We should remain in a praying condition. To be in this condition is to be out of our opinion and to be one spirit with the Lord, living Him and taking Him as our life and as our person. Spontaneously we are away from everything other than Christ, and we are living by this living Person. Our problem is that we do not remain in such a condition of prayer. This was the reason Paul charges us to persevere in prayer. We must pray perseveringly in order to be preserved in such a praying condition. In other words, our daily living should be the same as our experience in times of genuine prayer. Our experience in prayer should become a model of our daily Christian life.
18在这些日子里，我们的负担是仰望主给我们看见活基督的真正意义。我们感谢祂，祂逐渐给我们看见甚么叫作活基督。活基督有一面需要我们留在祷告的情形里。当我们在这种情形里，我们就在文化之外。因著我们与这活的人位成为一灵，接受祂作我们的生命和人位，我们就毋需挣扎努力过正确的生活。反之，当我们在灵中与主成为一时，基督的死就应用在我们身上，祂复活的大能也就在我们里面运行。我们就自然而然的活基督。
18In these days we are burdened to look to the Lord that we may see the true significance of living Christ. We thank Him that gradually He is showing us what it means to live Him. One aspect of living Christ is that of remaining in a praying condition. When we are in this condition, we are outside of culture. Because we are one spirit with this living Person, taking Him as our life and as our person, there is no striving to live properly. Rather, as we are one with the Lord in spirit, the death of Christ is applied to us, and His resurrection power becomes prevailing in us. Then we spontaneously live Him