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歌罗西书生命读经 · 第34篇

包罗万有的基督（一）

THE ALL-INCLUSIVE CHRIST (1)
1读经：歌罗西书一章十二至二十九节。在本篇信息中，我们要来看歌罗西书中所启示之包罗万有的基督。在主恢复里的圣徒们，大都熟悉『包罗万有的基督』这辞。在许多不同的信息里，我们著重的说，歌罗西书里的基督，乃是包罗万有者。虽然如此，我还不太有把握，基督的包罗万有是否充分的启示给圣徒们。基督是怎样的包罗万有？祂到底在甚么方面、在甚么项目、在甚么事物上是包罗万有的？我们要能彀指出包罗万有之基督的各方面。
1Scripture Reading: Col. 1:12-29 In this message we shall consider the all-inclusive Christ as revealed in Colossians. Most of the saints in the Lord’s recovery are familiar with this term, “the all-inclusive Christ.” In various messages we have emphasized that the Christ in the book of Colossians is the all-inclusive One. Nevertheless, I do not have much assurance that the all-inclusiveness of Christ has been revealed adequately to the saints. In what way is Christ all-inclusive? In what aspects, items, and matters is He all-inclusive? We need to be able to point out the various aspects of the all- inclusiveness of Christ
2在一章十二节我们看见，基督是众圣徒的分。但连这样概括的一句话也没有告诉我们，基督在那些方面是包罗万有的。说基督是我们的分，好比说我们刚吃过晚餐。这顿饭到底有那几道菜？许多东西都可能摆在一起称为一顿饭。我们也许宣告说，基督是我们的分。但祂到底是在甚么特别的方式上，作我们的分？论到基督的包罗万有时，我们需要更明确、更专特。
2In 1:12 we see that Christ is the portion of the saints. But not even this general term tells us in what aspects Christ is all-inclusive. To say that Christ is our portion is like saying that we have just eaten dinner. What particular courses made up the dinner? Many things can be put together and called a dinner. We may proclaim that Christ is our portion. But in what particular way is He our portion? Concerning the all-inclusiveness of Christ, we need to be more definite and specific
不能看见之神的像
THE IMAGE OF THE INVISIBLE GOD
3按照歌罗西书，基督之包罗万有的头一面，乃是祂是那不能看见之神的像。（一15。）基督之包罗万有的这一面，1:15包括从一章十五节至一章末了的所有经节。保罗在十五节说，『爱子是那不能看见之神的像，是一切受造之物的首生者。』当我们读这节时，我们头脑里很容易在『神的像』和『首生者』之间，插进连接词『和』。这样作就大大的改变了这一节，因为这里若有连接词，就含示形像和首生者是两个不同的东西。然而，『一切受造之物的首生者』这辞，实际上和『不能看见之神的像』是同位语。不能看见之神的像，是在一切受造之物的首生者里得著彰显。不仅如此，一切受造之物的首生者，就是不能看见之神的像。基督作为那不能看见之神的像，乃是一切受造之物的首生者。
3According to Colossians, the first aspect of the all- inclusiveness of Christ is that He is the image of the invisible God (1:15). This aspect of Christ’s a ll-inclusiveness involves all the verses from to the end of chapter one. In verse 15 Paul says, “Who is the image of the invisible God, firstborn of all creation.” As we read this verse, it is easy for us mentally to insert the conjunction “and” between the words “God” and “firstborn.” To do this is to greatly change this verse, for the conjunction would imply that the image and the firstborn are two different things. However, the phrase “firstborn of all creation” actually stands in apposition to “the image of the invisible God.” The image of the invisible God is expressed in the firstborn of all creation. Furthermore, the firstborn of all creation is the image of the invisible God. As the image of the invisible God, Christ is the firstborn of all creation.
4神的像是指神的彰显，正如一个人的形像是指那个人的彰显。我们若没有形像，就无法彰显我们自己。基督是神的彰显，神的形像。基督作为神的形像，乃是作一切受造之物的首生者而将神彰显出来。整个宇宙都是神的彰显。
4The image of God denotes the expression of God, just as the image of a person denotes that person’sex press i on. If we did not have an image, we would have no way to express ourselves. Christ is God’sex press i on, God’sim age. As God’s image, Christ expresses God in being the firstborn of all creation. The entire universe is the expression of God.
圣经的鸟瞰
A BIRD’S-EYE VIEW OF THE BIBLE
5论到基督包罗万有的这一面，若能对圣经─神完整的启示─有一个鸟瞰，是有助益的。说圣经启示神，虽然不错，但是圣经在启示神的事上并不简单。创世记一开头说，『起初神创造诸天和地。』（直译。）然后，旧约最后一卷书玛拉基书的开头几节启示，神是爱雅各的那一位。旧约启示神是宇宙的创造者，也是那位爱以色列的。难怪犹太人喜爱旧约！我们来到新约，看见马太福音一开头就说，『耶稣基督，大卫的子孙，亚伯拉罕子孙的家谱。』约翰福音的开头是这样：『太初有话，话与神同在，话就是神。』在新约最后一卷─启示录里，我们读到：『约翰写信给在亚西亚的七个召会：愿恩典与平安，从那今是昔是以后永是的，从祂宝座前的七灵，并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。』（一4～5上。）启示录的这几节和创世记开头的话，两者之间有何等大的差别！这几节甚至远超过马太福音和约翰福音的开头。今天我们是在地方召会中。有一个分赐是向著众召会的，不仅从神而来，或从话而来，乃是从三一神─从那今是昔是以后永是的，从七灵，并从耶稣基督─而来。
5Regarding this aspect of the all-inclusiveness of Christ, it is helpful to have a bird’s-eye view of the Bible, God’s complete revelation. Although it is true to say that the Bible reveals God, the Bible is not simple in its revelation of Him. Genesis opens with the words, “In the beginning God created the heavens and the earth” (Heb.). Then in the opening verses of Malachi, the last book of the Old Testament, God is revealed as the one who loves Jacob. In the Old Testament God is revealed as the Creator of the universe and as the One who loves Israel. No wonder that the Jews love the Old Testament! Coming to the New Testament, we see that Matthew begins with the words, “The book of the generation of Jesus Christ, Son of David, Son of Abraham.” The Gospel of John opens like this: “In the beginning was the Word, and the Word was with God, and the Word was God.” In the last book of the New Testament, Revelation, we read the following: “John to the seven churches which are in Asia: Grace to you and peace from Him who is, and who was, and who is coming, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth” (1:4-5a). What a difference there is between these verses in Revelation and the opening words of Genesis! They even far surpass the beginning of Matthew and John. Today we are in the local churches. To the churches there is a dispensation not only from God or from the Word, but from the Triune God: from Him who is, who was, and who is coming, from the seven Spirits, and from Jesus Christ
6启示录一章五节，描述基督是那忠信的见证人、死人中的首生者、以及地上君王的元首。耶稣这名含示成为肉体，基督这名称指明主耶稣是神的受膏者。祂在人性生活里是忠信的见证人，在复活里是死人中的首生者。在升天和坐宝座里，祂乃是地上君王的元首，因为祂现今是万有的主和元首。不仅如此，当祂在国度里来掌权时，祂要辖管列国。所以，这节所描述的基督，包括了从基督成为肉体到祂永远的国之间的一切。
6In Reve lation 1:5 Christ is described as “the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth.” The name Jesus implies the incarnation, and the title Christ indicates that the Lord Jesus is God’san o in ted One. He was the faithful Witness in His human living, and He is the Firstborn of the dead in His resurrection. In His ascension and enthronement He is the Ruler of the kings of the earth, for He is now Lord and Head of all. Furthermore, He will rule over all nations when He comes to reign in His kingdom. Therefore, the description of Christ in this verse covers everything from Christ’sin carnation to His eternal kingdom.
7圣经中神圣的启示，给我们看见基督这位包罗万有者乃是为著召会的。启示录以更确定的方式给我们看见，祂乃是为著众召会的。因此，圣经的启示乃是，基督是为著众召会的。
7The divine revelation in the Bible shows that Christ as the all-inclusive One is for the church. In an even more definite way, the book of Revelation shows that He is for the churches. Hence, the revelation of the Bible is that Christ is for the churches.
文化─阻挠神的定旨
CULTURE—A FRUSTRATION TO GOD’S PURPOSE
8因著人的堕落，一些消极的东西就进来干扰基督为著召会。这些消极的东西包括撒但、罪和世界。我们很容易体会，这样的事是阻挠神定旨的。但是还有一件很诡诈的东西挡在基督与召会这条路上；这诡诈、敌对的元素就是文化。虽然新约里没有文化这辞，然而，文化是神定旨的阻挠，乃是一个事实。
8Through the fall of man, certain negative things have come in to interfere with Christ being for the church. These negative things include Satan, sin, and the world. It is rather easy to realize that such things are a frustration to God’s purpose. But something else that is very subtle stands in the way of Christ and the church; this subtle opposing element is culture. Although the word culture is not found in the New Testament, it is nonetheless a fact that culture is a frustration to God’s purpose
9在哥林多前书，保罗所对付的是各种消极的事物，就如淫乱和分裂。这些属肉体的事，使哥林多信徒无法正确的享受基督。在加拉太书，保罗所对付的是那阻挠加拉太信徒享受基督的律法和犹太教规条。在歌罗西书，那叫信徒不能享受基督的乃是文化。在保罗时代，歌罗西文化的主要元素是犹太宗教和希腊哲学。希伯来文化和希腊文化同时来到小亚细亚，形成一种混杂。一些在歌罗西的犹太人和希利尼人，被带进召会中。他们进入召会生活时，带著不同的文化背景。说我们有不同的背景，也就是说我们有不同的文化。歌罗西的犹太信徒有犹太文化的背景，希利尼信徒有希腊文化的背景。我们从经历中晓得，进入召会生活不一定表示我们放弃了我们的文化背景。我们像歌罗西的犹太信徒和希利尼信徒一样，也许想把我们认为自己文化中重要且有价值的一面带进召会生活中。
9In 1 Corinthians Paul deals with various negative things such as fornication and division. These fleshly things were keeping the believers in Corinth from the proper enjoyment of Christ. In Galatians Paul deals with the law and the ordinances of Judaism, which were frustrating the believers in Galatia from enjoying Christ. In the book of Colossians what keeps the believers from the enjoyment of Christ is culture. The main elements of the culture in Colosse at the time of Paul were Jewish religion and Greek philosophy. Hebrew culture and Greek culture came together in Asia Minor and formed a mixture. Certain Jews and Greeks in Colosse were brought into the church. When they came into the church life, they brought their different cultural backgrounds with them. To say that we have different backgrounds actually means that we have different cultures. The Jewish believers in Colosse had a background of Jewish culture, and the Greek believers had a background of Greek culture. We know from our own experience that to come into the church life does not necessarily mean that we give up our cultural background. Like the Jewish and Greek believers in Colosse, we may seek to bring into the church life certain aspects of our culture that we consider important and valuable
10当别人批评或嘉许我们的背景时，我们都会有所反应；从我们的反应，就可以晓得我们仍然在我们文化背景的影响之下。譬如，如果我正面的说到犹太文化，犹太信徒就很高兴。但如果我反面的说到他们的文化，他们也许就不开心。同样的原则，如果我劝中国圣徒不要上中国城，他们可能就不高兴。但如果我对中国文化说句好话，他们就会很欢喜。
10We know that we are still under the influence of our cultural background by the way were act when others speak either critically or favorably about our background. For example, if I speak positively about Jewish culture, the Jewish believers will be happy. But if I speak negatively about their culture, they may be displeased. In the same principle, if I encourage the Chinese saints not to go to Chinatown, they may be unhappy. But if I say a good word about Chinese culture, they will be glad.
11我们的文化不仅包括我们的国籍，甚至还包括我们对一国某一地区特别的感情。新英格兰人喜欢新英格兰，德州人以德州为荣；这些例子说明文化的影响是何等深入，要放下我们的背景是何等困难。在歌罗西，犹太文化和希腊文化侵入了召会生活，并渗透在其中。然而，召会生活应当完全在基督里、同著基督、属于基督、藉著基督、并为著基督。但是当文化充满了召会，召会就不再是为著基督，乃是为著人的文化。这样，召会就不再是基督的召会，反倒成了某种文化的召会。
11Our culture includes not only our nationality, but even our special feeling toward a certain region of the country. The New Englanders favor New England, and the Texans are proud of Texas. These illustrations show how prevailing is the influence of culture and how difficult it is for us to drop our background. At Colosse Jewish and Greek culture invaded the church life and permeated it. The church life, however, should be absolutely in Christ, with Christ, of Christ, by Christ, and for Christ. But when culture pervades the church, the church is no longer for Christ. Instead, it is for man’s culture. Then, instead of being the church of Christ, it becomes the church of some kind of culture
12最近我看到一个中文广告牌上写著『在橙县的台湾基督教』。我很希奇，在南加州竟然看到这样一个招牌。『台湾基督教』这辞说明文化如何渗进召会并影响召会。召会在某一个国家兴起后，那个国家的文化很容易就侵入召会。结果召会不再纯粹是在基督里、属于基督、同著基督、藉著基督、且为著基督了。写歌罗西书乃是因歌罗西的召会已经被文化所渗透。哲学、世上的蒙学、以及敬拜天使，都是文化的各方面，侵入了当地的召会。
12Recently, I saw a sign in Chinese characters advertising Taiwan Christianity in Orange County. I was greatly surprised to see such a sign in southern California. The term “Taiwan Christianity” illustrates how culture pervades and shapes the church. After the church is raised up in a certain country, it is easy for the culture of that country to invade the church. As a result, the church is no longer purely in Christ, of Christ, with Christ, by Christ, and for Christ. The book of Colossians was written because the church in Colosse had been pervaded with culture. Philosophy, the elements of the world, and the worship of angels were all aspects of the culture which had invaded the church in that locality
基督和创造
CHRIST AND CREATION
13保罗对付那渗透歌罗西召会的文化时，在一章十五节指出，基督是那不能看见之神的像，是一切受造之物的首生者。在下一节保罗接著说，『因为万有，无论是在诸天之上的、在地上的、能看见的、不能看见的、或是有位的、主治的、执政的、掌权的，都是在祂里面造的；万有都是藉著祂并为著祂造的。』在十七节他继续说，『祂在万有之先，万有也在祂里面得以维系。』我们需要在希腊哲学和智慧派学说的背景下来看这几节。智慧派学说取自多种不同的来源，混合了异教的教训与作法，和犹太教的教训与作法，后来又搀入基督教的教训与作法。牠探究那些隐藏在异教外表形式背后的奥秘。牠教导人说，有两位神或是两个原则─与暗、善与恶存在于世间。这与希腊哲学有关。根据智慧派学说，人的肉身和整个物质世界都是邪恶的。在这种哲学观念的影响下，一些歌罗西的信徒认为，诸天、地、和一切与物质界有关的东西都是邪恶的。他们没有凭基督而活，反倒凭这种哲学而活。保罗与他们争辩，指出他们所信的基督乃是一切受造之物质事物的首生者。保罗说，万有，包括一切物质的东西，都是在基督里、藉著基督并为著基督造的。不仅如此，这一切也都在基督里面得以维系。这对智慧派哲学乃是一个厉害的打击。万有既然都是在基督里、藉著基督并为著基督造的，并且万有也都是在基督里得以维系的，我们对万有就应当有积极的看法。我们与智慧派相反，不认为万有在本质上是邪恶的。
13In dealing with the culture which had pervaded the church in Colosse, Paul points out in 1:15 that Christ is the image of the invisible God, firstborn of all creation. In the following verse Paul goes on to say, “Because in Him were all things created in the heavens and on the earth, the visible and the invisible, whether thrones or lordships or rulers or authorities; all things have been created through Him and unto Him.” In verse 17 he continues, “And He is before all things, and all things subsist together in Him.” We need to consider these verses against the background of Greek philosophy and Gnosticism. Gnosticism borrowed from a variety of sources, combining pagan, Jewish, and, later, Christian teachings and practices. It explored the mysteries which lay behind the outward forms of heathen religions. It taught the existence of two gods or principles—light and darkness, good and evil. It was related to Greek philosophy. According to Gnosticism, man’s physical body and the entire material world are evil. Under the influence of this philosophical concept, some of the believers in Colosse thought that the heavens, the earth, and all things related to the material world were evil. Instead of living by Christ, they lived according to this philosophy. Paul argued with them by pointing out that the Christ in whom they believed was the firstborn of all things of the material creation. Paul said that all things, including all material things, were created in Christ, through Christ, and for Christ. Furthermore, all these things subsist together in Christ. This was a serious blow to Gnostic philosophy. Because all things were created in Christ, through Christ, and unto Christ and because they subsist in Christ, we should have a positive view of them. In contrast to the Gnostics, we must not regard them as intrinsically evil.
14基督是一切受造之物的首生者，为要彰显神。我们已经指出，基督是神的像。神是不能看见的，但我们若是看神的创造，就会看见神所造的绝不是邪恶的，乃是不能看见之神的彰显。在创造里，我们看见神的大能和神性的彰显。罗马一章二十节说，『自从创造世界以来，神那看不见永远的大能，和神性的特征，是人所洞见的，乃是藉著受造之物，给人晓得的，叫人无法推诿。』基督是神的形像，彰显在创造里。我们若看见这事，就不会低估造物的价值；我们就会领悟，一切物质的东西都是在基督里、藉著基督并为著基督造的；而且牠们都在基督里得以维系，为使神得著彰显。在这卷书信里，保罗似乎对歌罗西人说，『基督是包罗万有的；你们应当相信祂，而不是相信你们的哲学。按照你们的哲学，物质的东西都是邪恶的。但按照基督，这一切都是好的。不要说物质的东西都是邪恶的、黑暗的；反而你们需要看见，基督是一切受造之物的首生者。当你们观看天空，你们应当想起基督。当你们俯视大地，你们应当想到基督。甚至你们看自己的时候，也当想到基督。』神创造的每一方面，都是在基督里、藉著基督并为著基督造的。万有继续在基督里得以维系，为著彰显神。神在创造里的这个彰显，就是基督作神的像。
14Christ is the firstborn of all creation in order to express God. We have pointed out that Christ is the image of God. God is invisible. But if we look at God’s creation, we shall see that, far from being evil, creation is the expression of the invisible God. In creation we see the expression of God’s power and nature. In the words of Romans 1:20, “The invisible things of Him from the creation of the world, being apprehended by the things made, are clearly seen, both His eternal power and divine nature.” Christ is the image of God expressed in creation. If we see this, we shall not have a low view of creation. We shall realize that all material things were created in Christ, through Christ, and unto Christ and that they all subsist in Christ for the purpose that God may be expressed. In this Epistle it seems as if Paul was saying to the Colossians, “Christ is all-inclusive. You should believe in Him, not in your philosophy. According to your philosophy, material things are evil. But according to Christ, all these things are good. Do not say that material things are evil and dark. Rather, you need to see that Christ is the firstborn among all created things. When you look at the heavens, you should be reminded of Christ. When you consider the earth, you should think of Christ. You should be mindful of Christ even when you look at yourselves.” Every aspect of God’s creation was created in Christ, through Christ, and unto Christ. All these things continue to subsist in Christ for the expression of God. This expression of God in creation is Christ as God’sim age
神的两个创造
GOD’ST WO CREATIONS
15神有两个创造：旧造与新造。十八节所指的是新造。这里告诉我们，基督是『元始，是从死人中复活的首生者』。基督乃是身体的头；这身体就是召会，神的新造。基督不仅是旧造的首生者，也是在新造里从死人中复活的首生者。在旧造里、在新造里，基督都是元首。倘若旧造是在基督里、藉著基督、且归于基督，并在基督里得以维系，新造就更是这样。我们作为召会乃是新造，是在基督里、藉著基督、并归于基督；我们更是时时刻刻在基督里得以维系。你是在旧造里还是在新造里？我们外面是旧造，里面却是新造。我们已经指出，在旧造里并在新造里，基督都是首生者，为著彰显神。保罗说过神的两个创造之后，在一章十九节说，『因为一切的丰满，乐意居住在祂里面。』这节的『丰满』等于十五节的『像』。这两个辞是同义的。基督是神的像也是神的丰满，为要彰显神。『像』就是彰显，彰显就是丰满。这彰显乃是透过旧造和新造而有的。藉著这两个创造，我们就有丰满。这丰满就是彰显，而这彰显就是『像』。
15God has two creations: the old creation and the new creation. Verse 18 refers to the new creation. Here we are told that Christ “is the beginning, firstborn from among the dead.” Christ is the Head of the Body, the church, which is God’s new creation. Christ is not only the firstborn of the old creation, but also the firstborn from among the dead in the new creation. Both in the old creation and in the new creation, Christ is the first. If the old creation is in Christ, through Christ, and unto Christ and subsists together in Christ, so the new creation is all the more. As the new creation, we, the church, are in Christ, through Christ, and unto Christ. Moreover, we are moment by moment subsisting together in Christ. Are you in the old creation or in the new creation? Outwardly we are the old creation, but inwardly we are the new creation. We have pointed out that both in the old creation and in the new creation Christ is the firstborn for the purpose of expressing God. After Paul speaks of God’st wo creations, he says in 1:19, “For in Him all the fullness was pleased to dwell.” The word fullness in this verse is equal to the image in verse 15. These terms are synonymous. Christ is the image of God and the fullness of God in order to express God. The image is the expression, and the expression is the fullness. This expression is through both the old creation and the new creation. Through these two creations we have the fullness. This fullness is the expression, and the expression is the image
16十五至十九节实际上是一个长句子的一部分。这句子启示基督包罗万有的头一面，就是祂是那不能看见之神的像。在旧造里并在新造里，基督都是神的丰满，神的彰显。
16Verses 15 through 19 are actually part of one long sentence. This sentence reveals that the first aspect of Christ’sa ll-inclusiveness is that He is the image of the invisible God. In the old creation and in the new creation, Christ is the fullness of God, His expression
基督在我们里面
CHRIST IN US
17我们也许不懂，关于基督这样的启示与我们有甚么实际上的关系。在一章二十六至二十七节里，保罗说到一个奥秘。这奥秘就是前几节的『像』、丰满。按照二十七节来看，在外邦人中的奥秘，就是基督在我们里面成了荣耀的盼望。你知不知道，在你里面的基督是那不能看见之神的像，是神的丰满，是受造之物的首生者，也是从死人中复活的首生者？这样一位基督如今是在我们里面。在一章二十八至二十九节我们看见，保罗劳苦并竭力奋斗，好将各人在基督里成熟的献上。
17We may wonder what such a revelation of Christ has to do with us in a practical way. In 1:26 and 27 Paul speaks of the mystery. This mystery is the image, the fullness, in the fore going verses. According to verse 27, the mystery among the nations is Christ in us, the hope of glory. Have you ever realized that the Christ who is in you is the image of the invisible God, the fullness of God, the firstborn of creation, and the firstborn from among the dead? Such a Christ is in us. In 1:28 and 29 we see that Paul labored and struggled in order to present every man full-grown in Christ.
18-我们已经看见，基督包罗万有的头一面，乃是基督是神的像。这位基督乃是在我们里面。但是现今我们需要长大，直到我们在基督里成熟。这种长大受了文化的拦阻。使我们不能在基督里长大的，乃是我们那诡诈、隐藏的文化。
18We have seen that the first aspect of Christ’s all inclusiveness is that Christ is the image of God. This Christ is in us. But now we need to grow until we are full-grown in Christ. This growth is hindered by culture. What keeps us from growing in Christ is our subtle, hidden culture.
看见基督且凭祂而活
SEEING CHRIST AND LIVING BY HIM
19我们对创造里物质的东西都有一种观念，连这样的观念也拦阻我们享受基督并在祂里面长大。顶要紧的是，我们要领悟，我们能在各式各样的造物中看到基督。我们需要放下我们对天、地、以及物质东西的观念；我们需要看见，基督是旧造的首生者，也是新造的首生者。因此，基督是一切；祂是包罗万有的。我们既看见基督是一切，就需要有一种体会，这位基督在我们里面乃是我们荣耀的盼望。我们今天所需要的，乃是在祂里面长大，达到成熟。所有圣徒都坚持自己对宇宙和物质事物不同的观念。如果文化背景不同的人坦白且彻底的来讨论这些观念，无疑的，结果一定是彼此争辩。在大多数时间，我们都彬彬有礼，盼望不冒犯别人。然而我们若谈到我们对世界不同的观点时，就会发现，我们仍然是照著我们的哲学而活。美国人照美国哲学而活，中国人照中国哲学而活。虽然我们是在主恢复的召会生活中，但是我们仍留在我们的背景里。在道理上我们可能宣告，基督在我们里面是荣耀的盼望；事实上，占据在我们里面的，不是基督，乃是我们的哲学。我们若要对物质的事物有正确的态度，就需要看见神创造的各种不同方面，都是神藉著基督的彰显。有犹太背景的信徒也许赞叹神创造的可爱。他们也许用诗篇八篇的话宣告说，主的名在全地何其美！但是有这种文化背景的信徒欣赏创造时，那些受别的哲学影响的信徒们却可能藐视牠。他们可能认为物质的宇宙本质上是邪恶的。当不同哲学背景的人试图说服对方时，他们也许就忘了基督。他们虽然在召会中，但在关于宇宙的事上，他们却没有实际的持守基督，反倒坚持自己的观念与想法。
19We all have a concept of the physical things in creation. Even such a concept may frustrate us from enjoying Christ and growing in Him. It is crucial for us to realize that we can see Christ in all the items of creation. We need to drop our concept of the heavens, the earth, and the physical things; we need to see that Christ is the firstborn of the old creation and the firstborn of the new creation. Hence, Christ is everything; He is all- inclusive. Seeing that Christ is everything, we need to have the realization that this Christ is in us to be our hope of glory. What we need today is to grow in Him unto maturity. All the saints hold on to different concepts of the universe and material things. If those from different cultural backgrounds would discuss these concepts frankly and thoroughly, they would no doubt end up arguing with one another. Most of the time we are polite and conform so as not to offend others. But if we would talk about our different concepts of the world, we would find out that we are still living according to our philosophy. The Americans live according to American philosophy, and the Chinese, according to Chinese philosophy. Although we are in the church life in the Lord’s recovery, we remain in our back ground. Doctrinally we may declare that Christ is in us as our hope of glory. Actually what occupies us inwardly is not Christ, but our philosophy. If we would have the proper attitude toward physical things, we need to see that the various aspects of God’s creation are the expression of God by Christ. The believers with a Jewish background may marvel at the loveliness of God’s creation. Using the words of Psalm 8, they may proclaim that the Lord’s name is excellent in all the earth. But at the same time believers with this cultural background are appreciating the creation, those under the influence of a different philosophy may despise it. They may consider the material universe as intrinsically evil. In their attempts to convince one another and subdue one another, those with different philosophies may forget Christ. Although they are in the church, they do not hold onto Christ in a practical way concerning the universe. Instead, they hold on to their concepts and ideas.
20在这个时刻，保罗在一章的话就非常紧要。保罗说，众圣徒的分乃是基督，祂是那不能看见之神的像。这『像』是一切受造之物的首生者。希利尼人不对，犹太人也不对。实际上，天、地、和所有物质的东西，都是神藉著基督的彰显。不仅如此，召会─神的新造，也是神的彰显。在召会中，我们是在基督里、藉著基督、并且归于基督；我们也都在基督里得以维系，成为神在基督里的彰显。我能见证，这不是仅仅一种与我们日常基督徒生活没有实际关系的道理。我看见了这异象之后，我对天、地、和一切物质东西，甚至对食物和衣服的观念都改变了。我绝不是传泛神论；然而根据圣经，我教导说，一切物质的东西都是在基督里、藉著基督、并为著基督造的。至于召会作神的新造，更是如此。召会是在基督里、藉著基督、并为著基督造的，也是在那是神的像的基督里得以维系的。在主恢复的召会生活中，我们不该照著哲学思想，也不该照著宗教教训而活，我们只该照著基督而活。基督在我们里面是荣耀的盼望，我们现今在祂里面长大。我们要一直在祂里面长大直到成熟，那时我们整个人，特别是我们里面的人，就要被基督所浸透。当我们来看诸天和地的时候，我们对天地的观念必须联于基督。甚至当我们看到桌子、房子、食物和衣服时，也应该想到基督。处处事事我们都能看见基督。这样，我们就能活基督，而不活别的。我们所凭以而活的基督乃是包罗万有的。祂的包罗万有的头一面乃是，在旧造中并在新造里，祂是神的像、丰满和彰显。因此，我们对宇宙的观念，全与基督有关。我们只愿认识基督，并照著基督而活。
20At this juncture, Paul’sword in chapter one is crucial. Paul says that the portion of the saints is Christ, who is the image of the invisible God. This image is the firstborn of all creation. Neither the Greeks nor the Jews are right. The truth is that the heavens, the earth, and all material things are the expression of God by Christ. Furthermore, the church, God’s new creation, is also God’sex press i on. In the church we are in Christ, through Christ, and unto Christ, and we subsist in Christ to be God’sex press i on in Christ. I can testify that this is not a mere doctrine which has no practical relationship to our daily Christian life. Having seen this vision, my concept of the heavens, the earth, and all physical things, even food and clothing, has changed. I definitely do not preach pantheism. According to the Bible, however, I teach that all physical things were created in Christ, through Christ, and unto Christ. This is true all the more of the church as God’s new creation. The church was created in Christ, through Christ, and unto Christ, and the church subsists in Christ who is the very image of God. In the church life in the Lord’s recovery, we should live neither according to philosophical thought nor religious teaching, but according to Christ. Christ is in us as our hope of glory, and we are now growing in Him. We shall continue to grow in Him until we reach maturity, at which time our whole being, especially our inner being, will be permeated with Christ. As we consider the heavens and the earth, our concept of them must be related to Christ. Even when we look at a desk, a house, food, or clothing, we should think of Christ. We see Christ everywhere and in everything. Therefore, we would live Christ, not anything else. The Christ by whom we live is all-inclusive. The first aspect of His all-inclusiveness is that He is the image, the fullness, the expression, of God in the old creation and in the new creation. Thus, our concept of the universe is altogether related to Christ. We would only know Christ and live according to Christ
21我们若要充分的描述基督，就需要用歌罗西书里的辞句。基督是众圣徒的分，那不能看见之神的像，神的丰满。祂也是一切受造之物的首生者，从死人中复活的首生者。不仅如此，祂还活在我们里面，作我们荣耀的盼望。现今我们需要在祂里面长大。愿我们都领悟，宇宙乃是神藉著基督的彰显。从整个宇宙我们看见基督，就是那不能看见之神的像。
21In order to describe Christ adequately, we need to use the terms found in the book of Colossians. Christ is the portion of the saints, the image of the invisible God, the fullness of God. He is also the firstborn of creation and the firstborn from among the dead. Furthermore, He lives in us to be our hope of glory. Now we need to grow in Him. May we all realize that the universe is the expression of God by Christ. Throughout the universe we see Christ, the image of the invisible God.