歌罗西书生命读经 · 第35篇

包罗万有的基督（二）

THE ALL-INCLUSIVE CHRIST (2)

1读经：歌罗西书2:2-4，6-10，16-22，3:4，10:11，15-16。保罗在歌罗西二章三节告诉我们：『一切智慧和知识的宝藏，都藏在祂里面。』在四节他又接著说，『我说这话，免得有人用花言巧语欺骗你们。』这指明那时在歌罗西的圣徒受了人花言巧语的欺骗。

1Scripture Reading: Col. 2:2-4, 6-10, 16-22; 3:4, 10-11, 15-16 In 2:3 Paul tells us that all the treasures of wisdom and knowledge are hidden in Christ. In verse 4 he goes on to say, “This I say that no one may delude you with persuasive speech.” This indicates that at that time in Colosse the saints were being deluded through persuasive speech

人的传统

THE TRADITION OF MEN

2保罗在八节说，『你们要谨慎，恐怕有人用他的哲学，和虚空的欺骗，照著人的传统，照著世上的蒙学，不照著基督，把你们掳去。』在这节里，保罗给我们一个严肃的警告：恐怕有人用他的哲学，和虚空的话，把我们如同掳物掳去了。这样的哲学和虚空的欺骗，乃是照著人的传统。传统与文化有关，并且是源于文化。没有文化，就没有传统。宗教人士和哲学人士都有很强的传统。我们越有文化，就越有传统。各种人都有他们特别的传统。古时的犹太人有他们的传统，希利尼人也有他们的传统。不仅如此，今天的信徒也有他们基督教的传统，我们也都有我们自己个人的传统。不要有传统惟一的路，就是不要有任何文化。只要我们有某种文化，我们就有传统。我们甚至可能有一些传统，是自己制订的，自己加给的。所有的传统都是照著人而有的，因为神有任何传统；所以没有一个传统是照著神而有的。

2In verse 8 Paul says, “Beware that no one carries you off as spoil through his philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.” In this verse Paul gives us a serious warning about being carried off as prey through someone’s philosophy and empty words. Such philosophy and empty deceit are according to the tradition of men. Tradition is related to culture and has its source in culture. There can be no tradition apart from culture. Both religious people and philosophical ones are strong in their tradition. The more cultured we are, the more traditions we have. All peoples have their particular traditions. In ancient times the Jews had their traditions, and the Greeks had theirs. Furthermore, believers today have their Christian traditions, and we all have our individual traditions. The only way to have no tradition is to not have any culture. As long as we have some kind of culture, we shall have traditions. Some of our traditions may even be self-made and self-imposed. All traditions are according to man, for God does not have any traditions. Therefore, there are no traditions that are according to God

3二章八节『照著世上的蒙学』这句话，与『照著人的传统』是同位语。这指明人的传统和世上的蒙学是相等的。这里的『世上』指的不是物质的世界，乃是堕落的人类；这与约翰三章十六节相同。（约三16的『世人』，原文与『世界』同字─译注。）『传统』与『蒙学』相等，『人』与『世上』相等。因此，人的传统和世上的蒙学是同义辞。

3In 2:8 the phrase “according to the elements of the world” is in apposition to “according to the tradition of men.” This indicates that the tradition of men and the elements of the world are identical. The world here refers not to the physical world, but to fallen mankind, the same as in John 3:16. The traditions are equal to the elements, and the men are equal to the world. Hence, the tradition of men is synonymous with the elements of the world

4保罗在这节里指出，哲学和虚空的欺骗不是照著基督。『照著基督』这辞很重要，指明每一件事都当照著基督来评断、衡量。当我们看看自己、我们的家庭、环境和周遭，我们不该照著人的传统，乃该照著基督来估量这一切。

4In this verse Paul points out that philosophy and empty deceit are not according to Christ. The expression “according to Christ” is very important. It indicates that everything should be estimated and evaluated according to Christ. As we consider ourselves, our families, situations, and environment, we should evaluate them, not according to the tradition of men, but according to Christ.

不坚持一些事物

NOT INSISTING ON CERTAIN THINGS

5歌罗西二章十六节说，『所以不拘在饮食上、或在节期、月朔、或安息日方面，都不可让人论断你们。』这里我们看见论断和意见的事。我们所以论断，是由于我们坚持一些事物。譬如，我们若坚持某种饮食的条例，我们就会照著我们所坚持的来论断别人。另一面，别人也会因此来论断我们。我若坚持所有的圣徒都得吃广东菜，我会因此受到论断。但是我若不坚持甚么特别的食物，我在食物上就不会受到批评。在喝的事上和守日的事上，也是如此。我们不坚持甚么，这样说的意思是我们不在乎宗教，也不在乎哲学。那些宗教人士或哲学人士，总是坚持一些事物。他们的坚持使别人论断他们，批评他们。因此我们若要不让人论断我们，我们自己就不该坚持某些事物。保罗在十七节说，前几节里的项目，『原是要来之事的影儿，那实体却属于基督。』我们不该注意任何顶替基督的事物。我们若只在意基督，我们就不至于被论断。在二章里，保罗四次用到『免得有人』、『恐怕有人』、『不可让人』这样的话。在二章四节他说，免得有人欺骗我们；在二章八节他说，恐怕有人把我们掳去；在二章十六节他说，不可让人论断我们；末了在二章十八节他说，不可让人凭故意卑微，并敬拜天使，所作反对我们的判断，骗取我们的奖赏。在二十至二十一节，保罗问我们，我们既然与基督同死，脱离了世上的蒙学，为甚么仍然服从那不可拿，不可尝，不可摸等类的规条？在二十二节我们看见，这类的规条乃是照著人的吩咐和教导。我们已经指出，世上的蒙学乃是人的传统。

5Verse 16 says, “Let no one therefore judge you in eating and in drinking or in respect of a feast or of a new moon or of Sabbaths.” Here we see the matter of judgments and opinions. We make judgments because we insist on certain things. For example, if we insist on a certain way of eating, we shall make judgments according to what we insist on. On the other hand, we shall be judged by others because of it. If I insist that all the saints eat Cantonese food, I shall be judged by them. But if I do not insist on any particular kind of food, I shall not be criticized with respect to food. The same is true regarding drinking and the observing of days. To say that we do not insist on anything means that we are neither religious nor philosophical. Those who are religious or philosophical always insist on certain things. Their insisting causes others to judge them and criticize them. Hence, if we are not to let others judge us, we ourselves should not insist on certain things. In verse 17 Paul says that the items in the foregoing verse “are a shadow of things to come, but the body is of Christ.” We should not care for anything in place of Christ. If we care only for Christ, we shall not be judged. Four times in chapter two Paul uses the words “no one.” In 2:4 he says that we should let no one delude us; in 2:8, that we should let no one carry us off as spoil; in 2:16, that we should let no one judge us; and, finally, in 2:18, that we should let no one purposely defraud us of our prize in humility and worship of the angels. In verses 20 and 21 Paul asks us why we subject ourselves to ordinances about handling, tasting, and touching, since we have died with Christ from the elements of the world. In verse 22 we see that such ordinances are according to the commandments and teachings of men. We have pointed out that the elements of the world are man’s traditions

对付代替品

DEALING WITH THE SUBSTITUTES

6保罗写这卷书信，乃是因为人的传统、世上的蒙学盛行于歌罗西。圣徒们受欺骗，并且如同掳物被掳去。不仅如此，他们还受论断，而被骗取了奖赏。文化中最好的发明，一直在欺骗圣徒，剥夺他们的基督。文化的这些方面，顶替了基督。在圣徒们的经历里，文化的这些方面，已经成了基督的代替品。所以保罗写这卷书信，来对付这个问题。歌罗西这卷书的启示，比哥林多前书或加拉太书都高；保罗在这卷书里，乃是对付宗教和哲学所构成的文化。对人类社会而言，哲学和宗教都是必需且是好的。社会若没有宗教和哲学，人就是野蛮的，行为就会像野兽一般。虽然宗教和哲学是人类社会所必需的，但在召会生活中这些都没有地位。这两样东西乃是基督的代替品。召会所需要的，是基督这位活的、包罗万有的人位，而不是宗教或哲学。

6Paul wrote this Epistle because the tradition of men, the elements of the world, were prevailing in Colosse. The saints were being deluded and carried off as prey. Furthermore, they were being judged and defrauded of their prize. The best inventions of culture were deceiving the saints and depriving them of Christ. These aspects of culture were replacing Christ. In the experience of the saints, they had become substitutes for Christ. Therefore, Paul wrote this book to deal with this problem. In Colossians, a book that is higher in revelation than either 1 Corinthians or Galatians, Paul deals with culture made up of religion and philosophy. For human society, philosophy and religion are necessary and good. If society were without religion and philosophy, people would be barbaric. They would behave like wild beasts. Although religion and philosophy are necessary for human society, there is no place for them in the church life. These two things are substitutes for Christ. The church needs Christ, a living, all-inclusive Person, not religion or philosophy.

一切受造之物的首生者

THE FIRSTBORN OF ALL CREATION

7歌罗西书里保罗的一些辞句，很困扰神学家和圣经译者。特别困扰人的一句话是：『一切受造之物的首生者。』（一15。）虽然有些神学家自由的讲论基督是不能看见之神的像，但对这句叫人困扰的话，他们却不愿意考究。然而保罗说，那不能看见之神的像，就是一切受造之物的首生者。神学家可能很高兴的指出，基督作为从死人中复活的首生者，乃是头一个复活的。但是很少人愿意指出，基督作为一切受造之物的首生者，也是头一个受造之物。凡跟随保罗这样说的人，可能会被定罪为异端。尽管这样，我们不能把保罗说基督是不能看见之神的像，是一切受造之物的首生者这句话，从圣经中去掉。保罗在一章十六节告诉我们，万有都是在基督里被造的。这包括在诸天之上的、在地上的、能看见的、不能看见的东西。甚至连那些犹太人认为不洁净之物，包括龟、蛙、蛇、猪等，都是在基督里被造的。我头一次照著希英逐字对照本读这一节时，我大大的诧异。我对自己说，『难道保罗说连乌龟和蛇也是在基督里被造的么？』无疑的，保罗的话也包括这些受造之物。歌罗西一章十六节，对智慧派哲学乃是一个严重的打击。我们已经指出，照著智慧派的看法，物质世界，包括人的身体在内，在本性上都是邪恶的。但是保罗宣告，万有都是在基督里被造的，并且基督自己乃是一切受造之物的首生者。这些宣言对付了希利尼人和犹太人的观念。万有既是在基督里被造的，我们就不该认为受造之物在本质上是邪恶的，也不该藐视神在基督里之创造的任何一方面。

7Some of Paul’s statements in the book of Colossians have troubled theologians and Bible translators. One especially troubling expression is the “firstborn of all creation” (1:15). Although some theologians talk freely about Christ as the image of the invisible God, they are reluctant to expound this troubling phrase. But Paul says that the One who is the image of the invisible God is the firstborn of all creation. Theologians may be happy to point out that as the firstborn from among the dead, Christ was the first to be resurrected. However, very few are willing to point out that, as the firstborn of all creation, Christ is also the first of the creatures. Anyone who follows Paul to make such a statement may be condemned as heretical. Nevertheless, we cannot remove from our Bibles Paul’s word which says that Christ is the image of the invisible God, the firstborn of all creation. In 1:16 Paul tells us that all things were created in Christ. This includes things both in the heavens and on the earth, the visible and the invisible. Even those things which Jews regard as unclean, including turtles, frogs, snakes, and swine, were among the things created in Christ. The first time I read this verse according to the Greek-English Interlinear translation, I was greatly surprised. I said to myself, “Is Paul saying that even turtles and snakes were created in Christ?” No doubt Paul’sword includes these creatures also. Colossians 1:1 6 is a hard blow to Gnostic philosophy. We have pointed out that, according to Gnosticism, the material world, including man’s body, is inherently evil. But Paul declares that all things were created in Christ and that Christ Himself is the firstborn of all creation. These statements deal with the concepts of both Greeks and Jews. Since all things were created in Christ, we should not regard creation as intrinsically evil, nor despise any aspect of God’s creation in Christ.

照著基督

according to Christ

8保罗对歌罗西人的愿望，乃是他们不照著人的传统，只照著基督来教导人。要紧的是，我们要学习不照著文化的头脑，乃照著基督来评断、衡量一切事物。譬如，我们对婚姻的观念不该照著我们的文化，乃该照著基督。我非常欣赏『照著基督』这个发表。我们不该让任何事物成为基督的代替品，或顶替了基督。基督，惟有基督，才是衡量的标准和基准。这意思是说，我们不该照著文化，不该照著传统或世上的蒙学来衡量事情。在召会中，基督是惟一的衡量、标准和基准。这是召会生活之实行的基本原则。在歌罗西，文化已经渗透了召会，顶替了基督，将圣徒如同掳物掳去了。圣徒受打岔偏离了基督，不是由于罪或世界，乃是因著文化中一些最发展的方面。今天原则也是一样。虽然我们在召会生活中的人恨恶罪，但是恨恶文化的人却不多。相反的，在下意识里，或在无意之中，我们都珍赏自己的文化。我们对自己特别的文化背景评价很高。在召会生活中，顶替基督最多的乃是文化。我们照著文化而活，比我们照著基督而活要多得多。

8Paul’s desire concerning the Colossians was that they would not teach others according to the tradition of men, but only according to Christ. It is crucial for us to learn to estimate all things and to evaluate them, not according to our cultural mentality, but according to Christ. For example, our viewpoint with respect to marriage should be not according to our culture; it should be according to Christ. I very much appreciate the expression “according to Christ.” We should not allow anything to be a substitute for Christ or to replace Him. Christ and Christ alone is the standard and basis of measurement. This means that we should not evaluate things according to culture, according to tradition or the elements of the world. In the church Christ is the only measurement, standard, and basis. This is a basic principle in the practice of the church life. In Colosse culture had pervaded the church, replaced Christ, and carried off the saints as a prey. The saints were distracted from Christ, not by sin or worldliness, but by some of the most developed aspects of culture. The principle is the same today. Although we in the church life hate sin, not many of us hate culture. On the contrary, subconsciously and unconsciously we all treasure our culture. We place a high value on our particular cultural background. In the church life Christ is replaced more by culture than by anything else. We live according to culture much more than we live according to Christ

神经纶的奥秘

THE MYSTERY OF GOD’SECON O MY

9保罗在一章指出，基督是一切受造之物的首生者，万有都是在祂里面、藉著祂并为著祂造的，也都在祂里面得以维系；然后他告诉我们，包罗万有的基督乃是神经纶的奥秘。神的目的是要把基督作到我们里面。基督在我们里面是我们荣耀的盼望。现今我们需要在祂里面长大，直到我们成熟、长大成人。因此，神的经纶是以基督为中心。

9After Paul points out in chapter one that Christ is the firstborn of all creation, that all things were created in Him, through Him, and unto Him, and that all things subsist in Him, he tells us that the all-inclusive Christ is the mystery of God’secon o my. God intends to work Christ into us. Christ is in us to be our hope of glory. Now we need to grow in Him until we reach maturity and are full-grown. Hence, God’secon o my is focused on Christ.

神的奥秘

THE MYSTERY OF GOD

10在二章二节保罗继续说，基督是神的奥秘。神一切的所是并所有，都具体化在基督里。基督作为神的奥秘，乃是神的具体化身、解释和说明。一切神所定意要作的，都与基督有关。

10In 2:2 Paul goes on to say that Christ is the mystery of God. Embodied in Christ is all that God is and has. As the mystery of God, Christ is the embodiment, definition, and explanation of God. All that God intends to do is related to Christ

一切正面事物的实际

THE REALITY OF ALL POSITIVE THINGS

11不仅如此，这位是神的奥秘、是神具体化身的基督，乃是一切正面事物的实际。论到二章十六节所列的项目，保罗在十七节说，『这些原是要来之事的影儿，那实体却属于基督。』饮食、节期、月朔和安息日都是影儿，基督才是实体、实际和实质。基督是真食物、真饮料。祂也是真节期、真月朔、真安息日。基督作为神的具体化身，乃是每一件正面事物的实际。因此，犹太宗教或希腊哲学都没有地位，惟独包罗万有的基督才有地位。虽然保罗一度在犹太教里很积极，但是当他得到基督的启示时，他就领悟希腊哲学和犹太传统都算不了甚么。在神的经纶里，惟有基督才算得了数。保罗在二章六至七节说，『你们既然接受了基督，就是主耶稣，…就要在祂里面行事为人。』对于基督，我们所作的第一件事就是接受祂，然后我们需要在祂里面行事为人。基督不仅是我们的生命，祂也是我们在其中行事为人的领域、境界和范围。许多信徒在他们的经历里，接受了基督作救赎主、救主和生命。但我们还需要接受祂作神的奥秘、神的具体化身、以及一切正面事物的实际。我们需要经历基督作每一样正面事物的实际，这件事必须应用到我们日常生活的每一部分。当我们吃饭时，我们应当接受基督作真食物。与其传统式的谢饭，不如照著歌罗西书的启示，说一些更高的话：『主耶稣，我不仅为这些食物感谢你，把这些食物接受进来。主阿，我更接受你作这些食物的实际。』我们相信基督的人，应当照著基督来看一切、估量一切；这位基督在实际上乃是我们的一切。我们若照著基督来看一切的事物，我们的日常生活就会有所改变。

11Furthermore, this One who is the mystery and embodiment of God is the reality of all positive things. Referring to the items listed in 2:16, Paul says in verse 17 that these “are a shadow of things to come, but the body is of Christ.” Eating, drinking, feasts, new moons, and Sabbaths are all shadows of which Christ is the body, the reality, the substance. Christ is the real food and the real drink. He is also the real feast, the real new moon, and the real Sabbath. As the embodiment of God, Christ is the reality of every positive thing. Hence, there is no room for Jewish religion or Greek philosophy. There is room only for the all-inclusive Christ. Although Paul was once very strong in Judaism, when he received the revelation concerning Christ, he realized that both Greek philosophy and Jewish tradition were nothing. In God’secon o my only Christ counts for anything. In 2:6 Paul says, “ As therefore you have received Christ Jesus the Lord, walk in Him.” The first thing we do concerning Christ is receive Him. Then we need to walk in Him. Christ is not only our life; He is our territory, our realm, our sphere, in which we walk. In their experience many believers have received Christ as Redeemer, Savior, and life. But we also need to receive Him as the mystery of God, God’s embodiment, and as the reality of all positive things. We need to apply the matter of experiencing Christ as the reality of every positive thing to every part of our daily life. As we eat our meals, we should take Christ as the real food. Instead of saying a word of grace in a traditional way, we should speak something higher according to the revelation in Colossians: “Lord Jesus, I do not simply thank You for this food and take it into me. Lord, I take You as the reality of this food.” We who believe in Christ should consider all things and evaluate all things according to Christ, who is everything to us in a practical way. If we consider all things according to Christ, our daily living will be changed

12保罗在二章三节告诉我们，一切智慧和知识的宝藏，都藏在基督里面。然后他接著警告我们，不要被人的花言巧语欺骗而离开基督。我们不能容让宗教或哲学来欺骗我们，把我们掳去，使我们离开基督。我们不该从基督转向任何一种文化。基督这神的奥秘，以及一切正面事物的实质，乃是我们的一切：食、衣、住、行。当我们来看宇宙中一切正面的事物时，我们应当照著基督来衡量牠们。这是何等大的启示！我们所接受的基督不是狭窄的基督。相反的，祂实在是无限无量、包罗万有的。祂不只是我们的救赎主、救主和生命，更是我们的一切。我们所接受的是何等完全、丰富的基督！

12In 2:3 Paul tells us that all the treasures of wisdom and knowledge are hidden in Christ. Then he goes on to warn us about being deluded from Christ through someone’s persuasive speech. We must not allow religion or philosophy to delude us and to carry us away from Christ. We should not turn from Christ to any kind of culture. Christ, the mystery of God and the substance of every positive thing, is everything to us: food, clothing, housing, transportation. As we consider all the positive things in the universe, we should evaluate them according to Christ. What a tremendous revelation this is! The Christ we received is not a narrow Christ. On the contrary, He is unlimited, all- inclusive. He is not only our Redeemer, Savior, and life—He is everything to us. What a full and rich Christ we have received

在基督里行事为人

WALKING IN CHRIST

13我们既然接受了这样一位基督，现今就该在祂里面行事为人。许多基督徒认为他们所接受的基督只是他们的救赎主、救主和生命。他们珍赏祂是他们的救赎主，为他们流血；也是他们的救主，救他们脱离罪。然而他们不晓得，他们所接受的这位基督乃是神的具体化身，以及一切正面事物的实际。我们需要在这样一位包罗万有的基督里面行事为人。你吃东西时，该是在祂里面行事为人；你穿衣服时，也该是在祂里面行事为人；你和丈夫或妻子讲话时，仍然该是在祂里面行事为人。

13Having received such a Christ, we should now walk in Him. Many Christians think of the Christ they have received only as their Redeemer, Savior, and life. They appreciate Him as the Redeemer who shed His blood for them, and as the Savior who saved them from sin. However, they do not realize that the very Christ whom they have received is the embodiment of God and the reality of all positive things. We need to walk in such an all-inclusive Christ. When you eat, walk in Him. When you dress yourself, walk in Him. Walk in Him when you converse with your husband or wife

14我们必须是被基督充满，被基督浸透，穿上基督，并且完全让基督占有的人。我们许多在主恢复里的人，还没有被基督浸透。在召会聚会中，我们也许在基督里祷告、在基督里唱诗；然而一旦回到家里，我们也许就把基督完全忘了，还是照著我们的文化生活。在聚会中我们也许宣告说，在我们，活著就是基督。但在我们的日常生活中，特别是在家庭里，我们也许是凭自己活，而不凭基督活。我们若在日常的家庭生活中凭基督而活，这会有多大的不同！当姊妹作饭时，她也许领会，对她来说，在厨房作饭就是基督。我们若是天天都操练凭基督而活，我们就会活基督、长基督、并产生基督。在日常生活里，我们需要在一切事物里看见基督，并且在祂里面行事为人。

14We need to be those who are filled with Christ, saturated with Christ, clothed with Christ, and fully taken over by Christ. Many of us in the Lord’s recovery are not yet saturated with Christ. In the church meetings we may pray in Christ or sing in Christ. But as soon as we get back home, we may neglect Christ altogether and live according to our culture. In the meetings we may proclaim that to us to live is Christ. But in our daily life, especially at home, we may live by the self, not by Christ. What a difference there would be if in our daily living at home we would live by Christ! While a sister is cooking, she may realize that to her to cook in the kitchen is Christ. If we all exercise to live by Christ day by day, we shall live Christ, grow Christ, and produce Christ. In daily life we need to see Christ in all things and walk in Him.

在基督里生根

ROOTED IN CHRIST

15在二章七节，保罗说到在基督里生根。我们是植物，生根于基督这真土壤里。基督是我们生长的土地。不仅如此，基督也是我们长大所需要的一切。祂是我们的肥料、水分、和生命的供应。

15In 2:7 Paul speaks of being rooted in Christ. We are plants rooted in Christ as the real soil. Christ is the earth in which we grow. Furthermore, Christ is all that we need for growth. He is our fertilizer, our water, and our life supply

在基督里面得了丰满

MADE FULL IN CHRIST

16保罗在二章十节继续说，我们在基督里面也得了丰满。然而我怀疑我们有那一个人敢说，我们是丰满的，因为我们对基督还没有丰满的经历。神格一切的丰满，都有形有体的居住在基督里面，我们在祂里面也得了丰满。在我们的经历里，我们需要接受祂，在祂里面行事为人，在祂里面生根，然后在祂里面得著丰满。我盼望在召会的聚会中，有许多见证说到我们如何在基督里得了丰满。我们应该有许多见证，说到我们如何在知识、智慧、忍耐、良善、卑微、谦卑、爱心、辨识上得了丰满。我们缺少这样的见证，因为我们缺少经历基督。我们没有天天在祂里面得著丰满。我们没有在许多事物上得著丰满，反倒在这些事上有所缺欠。譬如，在应付环境的事上，我们没有充分的辨识，我们缺少辨识。当你听圣徒的见证时，你就晓得我们多半都缺少在日常生活中经历基督。我们许多人还没有充分认识，我们所接受的基督乃是包罗万有的一位，我们应当在祂里面行事为人。但我们若在这样一位基督里行事为人，在祂里面已经生根，我们就会在祂里面得著丰满。我们已经指出，基督是一切影儿的实际，实质。我们看见这个，就不该再注意影儿；我们乃该留意包罗万有的基督。我们所关切的，不该只是成为圣别、属灵、得胜；乃该是要拥有并经历包罗万有的基督。我们应当仰望主的怜悯和恩典，使我们经历这样一位基督。

16In 2:10 Paul goes on to say that in Christ we are made full. However, I doubt that any one of us dares to say that we are full, for we do not yet have the full experience of Christ. The fullness of the Godhead dwells in Christ bodily, and we are made full in Him. In our experience, we need to receive Him, walk in Him, be rooted in Him, and then be made full in Him. I hope that in the church meetings there will be many testimonies of how we have been made full in Christ. There should be testimonies of how we have been made full in knowledge, wisdom, patience, kindness, lowliness, humility, love, discernment. We are short of such testimonies because we are short in our experience of Christ. Day by day we are not being made full in Him. Instead of being full in so many things, we are short of those things. For example, instead of being full of discernment in handling situations, we are lacking in discernment. As you listen to the testimonies of the saints, you can realize that most of us are short in the daily experience of Christ. Many of us still do not realize adequately that the Christ we have received is the all-inclusive One in whom we should walk. But if we walk in such a Christ, having been rooted in Him, we shall be made full in Him. We have pointed out that Christ is the reality, the substance, of all shadows. Seeing this, we should no longer care for the shadows—we should care for the all-inclusive Christ. Our concern should not be simply to become holy, spiritual, and victorious; it should be to possess and experience the all-inclusive Christ. We need to look to the Lord for mercy and grace to experience such a Christ

基督是我们的生命，

CHRIST AS OUR LIFE AND

也是新人的成分

AS THE CONSTITUENT OF THE NEW MAN

17在三章我们看见，基督是我们的生命，也是新人的成分。新人就是召会，基督的身体，乃是由作我们生命的基督所构成的。祂活在我们里面，我们也活在祂里面。除了这样一位基督以外，我们还要甚么？我能见证说，除了包罗万有的基督，我别无所要；祂是我的生命，也是新人的成分。

17In chapter three we see that Christ is our life and the constituent of the new man. The new man, which is the church, the Body of Christ, is constituted of the Christ who is our life. He lives in us, and we live in Him. Apart from such a Christ, what else do we want? I can testify that I want nothing other than the all- inclusive Christ who is my life and the constituent of the new man.

基督的平安作仲裁

THE ARBITRATING PEACE OF CHRIST

18保罗在三章十五节说，『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。』以弗所二章告诉我们，基督在十字架上已经成就了和平，也就是平安；我们应当让这平安在我们里面作仲裁。这含示我们需要把我们的意见摆在一边。希利尼人必须忘掉他们的哲学，犹太人必须忘掉他们的规例。我们不该注意哲学和规例，乃该注意那住在我们里面之基督的平安。基督在十字架上已经废去规条，除掉哲学的观念。基督废掉了人类中间的区别，为要在祂自己里面创造一个新人。废掉文化区别而产生的平安，现今应当在我们心里作仲裁。我们应当让这平安在我们里面作裁判、作仲裁。当基督的平安在我们里面作仲裁时，所有的意见就都要降服。

18In 3:15 Paul says, “Let the peace of Christ arbitrate in your hearts, to which also you were called in one Body.” In Ephesians 2 we are told that on the cross Christ has made peace. We should allow this very peace to arbitrate in us. This implies that we set aside our opinions. The Greeks must forget their philosophy, and the Jews must forget their observances. Instead of paying attention to philosophy and observances, we should take heed to the indwelling peace of Christ. On the cross, Christ nullified the ordinances and abolished the philosophical concepts. Christ abolished the differences among peoples in order to create in Himself the one new man. The peace produced through the abolishing of cultural differences should now arbitrate in our hearts. We should let this peace be the referee, the arbitrator, within us. When the peace of Christ arbitrates in us, all opinions will be subdued

19我们豫期主恢复里的众召会，人数会逐渐加增。无疑的，不同背景的人会进到召会生活中。不同的人会有不同的意见；我们不该为这些意见相争，乃该让基督的平安在我们里面作仲裁。让我们都说，『主耶稣，我爱你。主，我不在意我的意见或判断，我在意你的平安。我不是为著我的喜好；我要你的平安在我里面作仲裁，在我里面管理我，并决定一切。』

19We expect that the churches in the Lord’s recovery will gradually increase in number. No doubt, people with different backgrounds will come into the church life. Different people have different opinions. Instead of arguing over these opinions, we should let the peace of Christ arbitrate in us. Let us all say, “Lord Jesus, I love You. Lord, I care not for my opinion or judgment; I care for Your peace. I am not for my preference. I want Your peace to arbitrate in me, to rule in me, and to make all the decisions

基督内住的话

THE INDWELLING WORD OF CHRIST

20保罗在歌罗西三章十六节继续说，『让基督的话丰丰富富的住在你们里面。』我们需要让基督的话住在我们里面。我们不该被犹太传统或希腊哲学充满，乃该被基督的话充满。我们是盛装主话的器皿，不该装哲学或宗教。我们需要把这些东西完全倒空，好让基督的话充满我们。我们若让基督的平安在我们里面作仲裁，若被基督的话所充满，我们就实际的有新人。所有在主恢复里众召会的众圣徒，都要在一个新人里活基督。基督是我们的生命，有一天祂要显现在荣耀里，我们也要与祂一同显现在荣耀里。（4。）但今天我们需要凭祂而活。我们在意祂作我们的生命，作新人的成分，而不在意我们的背景、文化、意见和判断。我们要祂的平安在我们里面作仲裁，并要祂的话充满我们。

20In 3:16 Paul continues, “Let the word of Christ dwell in you richly.” We need to allow the word of Christ to inhabit us. We should not be filled with Jewish tradition or Greek philosophy, but with the word of Christ. We are containers of the word of Christ, not of philosophy or religion. We need to be emptied of all such things in order to be filled with the word of Christ. If we allow the peace of Christ to arbitrate in us and if we are filled with the word of Christ, we shall have the new man in a practical way. All the saints in all the churches throughout the Lord’s recovery will be living Christ in the one new man. One day the Christ who is our life will appear in glory, and we shall appear in glory with Him (3:4). But today we need to live by Him. We care for Him as our life and as the constituent of the new man, not for our background, culture, opinion, and judgment. We want His peace to arbitrate in us and His word to fill us.

是一切又在一切之内

ALL AND IN ALL

21我们曾一再指出，在新人里，犹太人或希利尼人、受割礼的或未受割礼的、有文化或没有文化的、为奴的或自主的，都没有地位。（三11。）在新人里惟独基督有地位。所以在新人里基督是一切，又在一切之内。祂是新人的每一部分，祂也在新人的每一部分里。这不该仅仅是教训，乃该是我们每天实际的经历。愿我们对包罗万有的基督，就是那位是我们一切的基督，有丰满的经历。

21We have pointed out again and again that in the new man there is no room for Jews or Greeks, circumcision or uncircumcision, cultured or uncultured, slaves or masters (3:11). In the new man there is room only for Christ. Therefore, in the new man Christ is all and in all. He is every part of the new man, and He is in every part. This should not simply be a teaching, but our experience in a practical way day by day. May we all have a full experience of the all-inclusive Christ, the Christ who is everything to us

包罗万有的基督与文化相对

the all-inclusive Christ versus culture

22读经：歌罗西书1:27-28，2:2下-4，6，8-9，16-19，3:3-4，9下-11。

22Scripture Reading: Col. 1:27-28; 2:2b-4, 6, 8-9, 16-19; 3:3-4, 9b-11

23论到基督与文化相对，相当不容易，因为我们有照天然的观念来领会这样的话的危险。说基督与文化相对，并不是说我们应该丢弃文化，不带著任何文化而活。我们若想这样丢弃文化，不过就是再发展另一种形式的文化，就是丢弃了我们的文化而有的文化。没有文化，人就成了禽兽。没有基督的人，当然需要照著文化而活。

23It is difficult to speak concerning Christ versus culture, for there is the danger of understanding such a word according to the natural concept. In saying that Christ is versus culture, we are not saying that we should drop our culture and then live without any culture whatever. If we try to drop our culture in this way, we shall simply develop another form of culture, a culture of dropping our culture. Without culture, people would become beasts. Those who do not have Christ certainly need to live according to culture

神的目的

GOD’SIN TENT I ON

24对于包罗万有的基督与文化相对这件事，我们需要看见，照著圣经完全的启示，神的目的是要把祂自己作到祂所拣选的人里面。这个目的是圣经里神圣启示的中心点。神要把祂自己作到我们里面，祂就必须是三一的。神是三一的─父、子、灵，这是奇妙且美妙的事实。父是源头，具体化在子里，子乃是父的彰显。子来时，总是与父同来。这指明父不能与子分开，子也不能与父分开。子是父的具体化身、实际与彰显。藉著死与复活的过程，子成了那赐生命的灵，（林前十五下，）就是赐人生命的圣灵。因此那灵乃是子的实化，正如子是父的具体化身一样。

24Concerning this matter of the all - inclusive Christ versus culture, we need to see that according to the full revelation in the Bible God’sin tent i on is to work Himself into His chosen people. This intention is the focal point of the divine revelation in the Scriptures. In order for God to work Himself into us, He must be triune. It is a wonderful and marvelous fact that God is triune—the Father, the Son, and the Spirit. The Father as the source is embodied in the Son, who is the very expression of the Father. When the Son comes, He always comes with the Father. This indicates that the Father cannot be separated from the Son, nor the Son from the Father. The Son is the embodiment, reality, and expression of the Father. Through the process of death and resurrection, the Son became the life - giving Spirit (1 Cor. 15:45), the Holy Spirit who gives life. Hence, the Spirit is the 45 realization of the Son, even as the Son is the embodiment of the Father.

25父、子、灵不是三位神，乃是一位神在其三一里。因为神是三一的，所以祂能将祂自己分赐到我们里面。藉著基督的成为肉体，神在子里临到我们。基督死在十字架上救赎我们，并了结了旧造。然后在复活里，祂成了赐生命的灵。一面，基督坐在诸天之上的宝座上，作万有的元首和主。另一面，祂是那灵，住在我们里面作我们的生命。基督作赐生命的灵，是我们生命的供应，并且祂之于我们乃是一切正面事物的实际。

25The Father, the Son, and the Spirit are not three Gods, but one God in His tri-unity. Because God is triune, He can dispense Himself into us. God came to us in the Son through Christ’sin carnation. Christ died on the cross to redeem us and to terminate the old creation. Then in resurrection He became the life-giving Spirit. On the one hand, Christ is sitting on the throne in the heavens as the Head and Lord of all. On the other hand, as the Spirit He dwells within us to be our life. As the life-giving Spirit, Christ is our life supply, and He is to us the reality of every positive thing

26三一神是那包罗万有的灵，正将祂自己作到我们里面。我们这个人的最深处，乃是被魂和身体所包围的灵。人的身体包藏著魂，魂包藏著灵，而灵是接受神、盛装神的器皿。基督这经过过程、包罗万有、赐生命的灵是在我们的灵里；祂正寻求将祂自己扩展到我们魂的每一部分，至终还要浸透我们的身体，使我们和祂毕像毕肖。那时，我们整个人就都要被祂自己浸透。这就是神照著祂的经纶而有的救恩。

26As the all - inclusive Spirit, the Triune God is working Himself into our being. The deepest part of our being is the spirit, which is surrounded by the soul and the body. Man’s physical body contains the soul, and the soul contains the spirit, which is a vessel to receive God and contain Him. Christ as the processed, all-inclusive life - giving Spirit is in our spirit, seeking to spread Himself into all the parts of our soul and eventually to saturate our bodies to make us absolutely the same as He is. When this takes place, our whole being will be permeated with Himself. This is God’s salvation according to His economy.

27文化拦阻我们经历基督许多事物拦阻神完全救恩的完成。两个比较明显的拦阻是罪与世界，然而最诡诈的拦阻乃是文化。文化阻挠神所拣选的人，使他们不能经历基督、享受基督。包罗万有的基督是与文化相对的。然而，我们不是说我们该丢弃文化，像野蛮人一样行动。我们绝不鼓励任何人行事好像没有文化一样。那些没有基督的人，当然需要文化。小孩在长大时，不仅需要文化，还需要律法。但我们接受基督之后，不该让文化限制基督，或是拦阻我们经历基督。所有的人在接受基督之前，都需要文化。但接受基督之后，我们应当照著基督生活，而不是照著文化生活。不要以为文化是不必要的。文化保全人、规正人并改良人。但是基督进到我们里面之后，在我们的经历里，我们就当开始凭基督而活。难处乃在于，基督受到我们文化的限制。

27CULTURE HINDERING OUR EXPERIENCE OF CHRIST Many things hinder the accomplishment of God’s full salvation. Two of the more obvious hindrances are sin and worldliness. The most subtle hindrance, however, is culture. Culture frustrates God’s chosen people from experiencing Christ and enjoying Him. The all-inclusive Christ is versus culture. However, we are not saying that we should drop our culture and act like barbarians. We are by no means encouraging anyone to act as if we are free of culture. Those who do not have Christ certainly need culture. As children are growing up, they need not only culture, but also the law. But after we have received Christ, we should not allow our culture to limit Christ or to frustrate us from experiencing Him. Prior to receiving Christ, all people need culture. But after receiving Christ, we should live according to Christ, not according to culture. Do not think that culture is unnecessary. Culture preserves, regulates, and improves people. But after Christ has come into us, in our experience we should begin to live by Christ. The problem is that Christ is limited by our culture

28我们已经看见，神的目的是要把基督作到祂所拣选的人里面。神用文化来保全人，直到他们接受基督。孩子们在接受基督以前，必须照著文化并在律法之下接受训练。千万不要告诉小孩子说，他们不需要文化；反倒要教导他们孝敬父母、爱别人、以及与别人分享他们的东西。最终，当他们长得相当成熟时，他们就会决定，把基督接受到他们里面。然后我们需要帮助他们长到基督里，并且与基督同长。这样，我们就逐渐的帮助他们从文化转向基督。至终他们不是照著文化，乃是照著基督而活。青年人，不要宣告你们丢弃了文化，反而要向别人作见证说，你们已经接受了基督，现在你们活基督、长基督并产生基督。

28We have seen that God’sin tent i on is to work Christ into His chosen people. God uses culture to preserve people until they receive Christ. Before children receive Christ, they must be trained according to culture and under the law. Never tell little children that they have no need for culture. On the contrary, teach them to honor their parents, to love others, and to share their possessions with others. Eventually, when they attain to a certain maturity, they will decide to receive Christ into them. Then we need to help them grow into Christ and with Christ. Gradually we can help them turn from culture to Christ. Eventually, instead of living according to culture, they will live according to Christ. Young people, do not proclaim that you have dropped your culture. Instead, testify to others that you have received Christ and that now you are living Christ, growing Christ, and producing Christ.

29诡诈的撒但利用一些好东西，甚至利用神所赐的东西，使我们不经历基督。连圣经也被撒但用来阻挠人对基督的享受。然而，没有一样东西像文化那样使人离开基督。文化对那些真正爱主的基督徒，尤其是一个阻挠。事实上，我们越爱祂，文化就越拦阻我们经历祂。让我们看看彼得的事例，作为例证。虽然彼得是个渔夫，但他通晓犹太人的神学。有一天，彼得得著启示，就说，主耶稣是基督，是活神的儿子。主回答说，彼得所得的启示是从天上的父来的。主接著说到召会的建造，也说到十字架。（太十六18，24。）在使徒行传里，我们看见主使用彼得建立头一个地方召会，就是在耶路撒冷的召会。彼得虽然这样被主使用，但他仍然受犹太文化的限制。彼得在行传十章的经历，可以证明这事。当彼得祷告时，他对那灵的经历受到他对外邦人的文化观念所限制。彼得以为对基督的享受仅限于犹太人。他是典型的犹太人，认为外邦人、异教徒乃是猪。他这种态度乃是犹太文化的产物。虽然彼得与主是一，但他对基督的经历却受到文化的局限。在行传十章，彼得看见一个异象，有一块大布『里面有地上各样四足的走兽和爬物，并天空的飞鸟』。（12。）当时有声音向他说，『彼得，起来，宰了吃！』彼得却说，『主阿，绝对不可，因为一切凡俗并不洁之物，我从来没有吃过。』（13～14。）这异象一连三次临到彼得。当彼得正思想这异象的意思时，几个外邦人来到他住宿的地方寻访他。神的目的是要把对基督的享受扩展延及外邦人。为了这个对基督之经历的扩大，彼得需要放下他的文化背景。

29In his subtlety Satan will use good things, even things given by God, to keep us from experiencing Christ. Even the Bible has been used by Satan to frustrate people from the enjoyment of Christ. However, nothing keeps people from Christ more than culture. Culture is a frustration especially to those Christians who truly love the Lord. In fact, the more we love Him, the more culture will hinder us from experiencing Him. Let us consider as an illustration the case of Peter. Although Peter was a fisherman, he was familiar with Jewish theology. One day, Peter received the inspiration to say that the Lord Jesus was the Christ, the Son of the living God. The Lord replied that Peter received this revelation from the Father in heaven. Then He went on to speak about the building up of the church and about the cross (Matt. 16:18, 24). In the book of Acts we see that Peter was used by the Lord to establish the first local church, the church in Jerusalem. Although Peter was used by the Lord in this way, he was still limited by his Jewish culture. This is proved by Peter’s experience in Acts 10. As Peter was praying, his experience of the Spirit was limited by his cultural concepts concerning Gentiles. Peter thought that the enjoyment of Christ was limited to Jews. As a typical Jew, he thought of the Gentiles, the heathen, as swine. His attitude toward them was a product of Jewish culture. Although Peter was one with the Lord, his experience of Christ was confined by culture. Then in Acts 10 Peter saw a vision of a great sheet “wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air” (v. 12). When a voice said to him, “Rise, Peter; kill, and eat,” Peter answered, “Not so, Lord; for I have never eaten any thing that is common or unclean” (v v. 13-14). This vision came to Peter three times. As Peter was considering what this vision might mean, some Gentiles arrived at the place where he was staying and asked about him. God’s in tent i on was to expand the enjoyment of Christ to include the Gentiles. For this enlargement of the experience of Christ, there was the need for Peter to lay aside his cultural background.

文化被基督顶替

CULTURE REPLACED BY CHRIST

30然而，我们若没有这样一位基督的异象，就不该想要丢弃文化。但只要异象来了，我们就必须把文化背景撇开，不让文化顶替基督或限制基督。基督进来了，我们的文化就必须离开。但我们若没有基督，就不该丢弃文化。事实上，我们所关心的不在于文化，乃在于对基督的经历。我们要说的乃是，我们既然接受了基督，就不该让文化成为祂的代替品。在基督里我们有自由将文化摆在一旁，好使我们享受主的度量能彀扩大。我们里面所有的地位都必须让给基督。我们里面全部的地位若都让给祂，我们里面的文化自然而然就被基督顶替了。不过，没有基督而丢弃文化，却是非常可怕的。但是基督来了，我们就当告诉主，我们要祂来拥有并占有我们里面所有的地位。

30However, we should not endeavor to drop our culture without such a vision of Christ. But as soon as the vision comes, we must set aside our cultural background and not allow it to replace Christ or to restrict Him. When Christ comes in, our culture must go. But we should not try to drop culture without Christ. Actually our concern is not with culture—it is for the experience of Christ. The point we are making is that since we have received Christ, we should not allow culture to become a substitute for Him. In Christ we have the liberty to set aside our culture in order to enlarge our capacity to enjoy the Lord. All the room within us must be given over to Christ. I four entire inward capacity is made available to Him, spontaneously the culture within us will be replaced by Christ. However, it is terrible to drop culture apart from Christ. But when Christ comes, we should tell the Lord that we want Him to possess and occupy all the ground within us.

31文化是经历基督的一大阻挠。在主的恢复里，主的确已经眷临我们。使我们不能享受祂的，主要的不是罪，不是世界，乃是文化。我们在无意中或在下意识里，都受了文化的阻挠，以致无法经历基督。许多圣徒多年渴望更多经历基督，然而他们对基督的经历并没有扩大。那限制他们对基督的享受，使其不能扩大的因素，乃是文化。我们里面的文化，自然而然的使我们无法真正的经历基督。在聚会中，我们也许宣告基督是我们的生命，召会生活真荣耀。但是我们散会回家之后，又自动的照著我们的文化，不照著基督而活。管治我们家庭生活的原则不是基督，乃是我们的文化。我们在聚会中一同赞美并领受同样的启示时，彼此好像都一样；但在聚会之外，在文化观念和行为上，我们又各不相同了。我们也许照著文化的影响去作一些事，或是不作一些事。因此，我们的生活不是受基督，乃是受文化规律并管理。有中国背景的人就照著中国文化而活，美国人则照著美国文化而活。假如一位弟兄和妻子有了难处。他迫切向主祷告，求问祂怎能成为以弗所五章所描述的那种丈夫。另一位弟兄也许鼓励他要接受基督作他的生命和人位。不过，头一位弟兄也许不得不承认，即使他听了许多凭基督而活的信息，但他仍不晓得如何接受基督作他的生命和人位。这指明多年来这位弟兄始终把基督放在一边，而照著他的文化活著。在为难的时候，他迫不得已来到主面前。但是不久之后，他又自然而然的回到他的文化里。

31Culture is a great frustration to the experience of Christ. In His recovery the Lord surely has come to visit us. What keeps us from enjoying Him is not mainly sin or worldliness; it is culture. Unconsciously and subconsciously, we are frustrated by culture from the experience of Christ. Many saints have been desiring for years to experience more of Christ. However, their experience of Him has not expanded. The factor that limits the expansion of the enjoyment of Christ is culture. Spontaneously the culture within us keeps us from the real experience of Christ. In the meetings we may declare that Christ is our life and that the church life is glorious. But when we return home after the meetings, we automatically live according to our culture, not according to Christ. The governing principle of our life at home is not Christ; it is our culture. In the meetings all of us may be the same as we share in the same praises and aspirations, but outside the meetings we are different in our cultural concepts and behavior. We may do certain things or refrain from doing those things according to the influence of culture. Hence, our living is regulated and governed not by Christ, but by culture. Those with a Chinese background live according to Chinese culture, and the Americans live according to American culture. Suppose a certain brother is having problems with his wife. In desperation he prays to the Lord and asks Him how he can become the kind of husband described in Ephesians 5. Another brother may try to encourage him to take Christ as his life and person. However, the first brother may have to admit that even though he has heard a number of messages on living by Christ, he simply does not know how to take Christ as his life and as his person. This indicates that for years this brother has been putting Christ aside and has been living according to his culture. In times of trouble he is forced to the Lord. But a short while later, he spontaneously reverts to his culture

32原则上我们都是这样。我们听过基督作我们的生命和人位的信息。然而，在我们的日常生活里，我们乃是照著我们的文化而活。当我们在召会聚会中唱诗赞美时，我们也许受到聚会空气的感染。但是在家庭里，我们是照著自己的文化活著。为这缘故，主给我们很重的负担，要所有在主恢复里的圣徒，都实际的学习如何接受基督作他们的生命和人位，以顶替他们的文化。我再说，重点不是丢弃文化，乃是接受基督作我们的生命和人位，而逐日、逐时、逐刻的顶替我们的文化。我们若这样行，就真是凭基督，而不是凭我们的文化活著。

32The principle is the same with all of us. We have heard message son Christ as our life and our person. Nevertheless, in our daily life we live according to our culture. As we sing and praise the Lord in the church meetings, we may conform to the atmosphere of the meetings. But at home we live according to our culture. For this reason, we are heavily burdened by the Lord that all the saints in the Lord’s recovery may learn in a practical way how to take Christ as their life and person to replace their culture. Once again I say that the point is not that we drop our culture. It is that we take Christ as our life and as our person to replace our culture day by day, hour by hour, and even moment by moment. If we do this, we shall truly live by Christ, not by our culture.

不照著基督乃照著文化的生活

LIVING ACCORDING TO CULTURE INSTEAD OF CHRIST

33你们也许不懂，照著文化和照著基督而活之间有甚么不同。在召会中，有来自不同背景的人。照著各人的文化，有些圣徒是敞开、坦诚、爽快的，他们很难保守任何秘密；但是他们缺少忍耐。有些圣徒的背景又不同，他们是保守、隐藏的；人很难说出他们的心事，或他们对事情的感觉。还有人有另一种不同的文化背景，他们可以说是没有甚么表情的；这样的人，你说不出他是喜欢你，还是不喜欢你。即使这些背景不同的人得救了，也开始寻求主了，他们还是保留自己文化的特征，甚至把这些特征带到召会生活中。难处在于，他们在召会中照著自己的文化而活，远过于照著基督而活。他们爱主耶稣，但他们仍然凭他们的文化而活。不管他们的文化背景怎样，他们没有让基督在他们里面有多少地位。所以日常的召会生活就被文化占据，而没有被基督占有。我们对这事有很重的负担。我们需要问，在我们实际、日常的召会生活中，基督到底在那里。在歌罗西的难处不像在哥林多的难处是罪，也不像在加拉太的难处是律法和犹太教。在歌罗西的难处乃是文化。文化的某些方面，包括哲学、传统和世上的蒙学，都组成到圣徒里面，并在圣徒的日常生活中顶替了基督。在歌罗西，文化成了基督的代替品。基督在信徒的日常生活中没有足彀的地位。所以保罗写信给歌罗西人，来对付这个难处。

33Perhaps you are wondering what the difference is between living according to culture and living according to Christ. In the church we have those from different cultural backgrounds. According to their culture, some saints are open, frank, and quick. It is very difficult for them to keep anything secret. However, they are lacking in patience. Other saints, with a different background, are reserved and hidden. It is very difficult for anyone to tell what is taking place within them or how they feel about things. Others, with still a different cultural background, may be virtually expressionless. You cannot tell whether such a person is happy with you or displeased with you. Even after those from these different cultures are saved and have begun to seek the Lord, they retain their cultural characteristics and even bring them into the church life. The problem is that in the church they all live much more according to their culture than according to Christ. They love the Lord Jesus, but they still live by their culture. No matter what their cultural background may be, they do not give Christ very much ground within them. Therefore, the daily church life is occupied by culture instead of by Christ. We are heavily burdened about this. We need to ask where Christ is in our practical, daily church life. At Colosse the problem was not sin, as in Corinth, or the law and Judaism, as in Galatia. The problem in Colosse was culture. Certain aspects of culture, including philosophy, tradition, and the elementary principles of the world, had been wrought into the saints and were replacing Christ in their daily living. In Colosse culture had become a substitute for Christ. Christ did not have adequate ground in the daily living of the believers. Therefore, Paul wrote the Epistle to the Colossians to deal with this problem

34包罗万有之基督的异象我信现在是释放基督与文化相对之信息的时候了。最要紧的是，我们都必须看见包罗万有之基督的异象。在我们的日常生活中，基督必须成为我们的一切。基督是神的彰显，是神经纶的奥秘，现今活在我们里面。那住在我们里面的基督，不是小的、有限的基督。祂乃是那位不能看见之神的像、神丰满的具体化身、以及神经纶的中心点。这样一位基督，现今就住在我们里面，等候机会把祂自己扩展到我们全人里。我们需要时时刻刻凭祂而活。在生活中，我们不该给文化留任何地位，反而该把我们里面一切的地位，都留给那住在我们里面，作我们荣耀盼望之包罗万有的基督。我们若看见这样一位内住、包罗万有之基督的异象，就会自然而然的丢弃我们的文化。从前基督是被文化顶替，然而一旦我们看见这异象，我们里面的文化就要被基督所顶替。这位是神的像的基督，乃是神经纶的奥秘，也是神自己的奥秘。祂是神的具体化身，是宇宙中一切正面事物的实际。然而，这些美妙的话，对今天大多数的基督徒来说，好像是外国话。

34A VISION OF THE ALL-INCLUSIVENESS OF CHRIST I believe that the time is right for messages on Christ versus culture to be released. It is vital for us all to see a vision concerning the all-inclusiveness of Christ. Christ must become everything to us in our daily living. The Christ who is the expression of God and the mystery of God’secon o my now lives in us. The Christ who indwells us is not a small, limited Christ. He is the One who is the image of the invisible God, the embodiment of the fullness of God, and the focal point of God’secon o my. Such a Christ now dwells in us and is waiting for the opportunity to spread Himself throughout our being. We need to live by Him moment by moment. We should not give any ground in our living to culture. Instead, all the room within us should be given over to the all-inclusive Christ who dwells in us to be our hope of glory. If we see such a vision of the indwelling, all-inclusive Christ, we shall spontaneously drop our culture. Formerly, Christ was replaced by culture. But once we see this vision, the culture within us will be replaced by Christ. The Christ who is the image of God is the mystery of God’secon o my and the mystery of God Himself. As the embodiment of God, He is the reality of every positive thing in the universe. These wonderful words, however, are like a foreign language to most of today’s Christians

35我们不该被人的花言巧语所欺骗，也不该被人的哲学、传统或文化所掳去。我们应当只在意基督。基督应当占有我们、拥有我们、并接管我们。在我们里面的人里，不该有任何地位留给哲学或世上的初阶原则。我们里面之人的每一部分，都该被基督占有。对我们来说，基督是真神、真食物、真饮料、真衣服、以及真安息日。祂是一切正面事物的实际。所以我们里面不该让基督之外的任何事物有地位。

35We should not be deluded by persuasive speech or carried off by man’s philosophy, tradition, or culture. We should care only for Christ. Christ should occupy us, possess us, and take us over. In our inner being there should be no room for philosophy or for the rudimentary principles of the world. Every part of our inward being should be occupied by Christ and with Christ. To us Christ is the real God, the real food, the real drink, the real clothing, and the real Sabbath. He is the reality of every positive thing. Therefore, we would not give ground in our being to anything other than Christ

我们的奖赏不被骗取

NOT DEFRAUDED OF OUR PRIZE

36保罗在歌罗西二章十八节警告我们，不要让人故意骗取我们的奖赏。我们的奖赏乃是完满的享受基督。甚至我们这些在主的恢复中多年的人，也还没有完满的享受基督。我们的享受已经被骗取了。我们看见包罗万有之基督的异象，藉此我们就被带回到我们的奖赏。我们若看见这异象，就没有人能骗取我们对基督完满的享受。当我们有这样的享受，我们就领会，基督乃是我们的实际。在一首说到经历基督作实际的诗歌中，有一节这么说：

36In 2:18 Paul warns us to let no one purposely defraud us of our prize. Our prize is the full enjoyment of Christ. Even those of us who have been in the Lord’s recovery for many years do not have the full enjoyment of Christ. We have been defrauded of this. Through seeing the vision of the all-inclusive Christ, we are being brought back to our prize. If we see this vision, no one will be able to defraud us of the full enjoyment of Christ. When we have this enjoyment, we realize that Christ is our reality. A stanza from a hymn on the experience of Christ as reality expresses it this way:

基督是真神，基督是真主，祂是我真光、是我真事物、是我真衣食、是我真活水、

Christ is our real God, our real Lord, Christ is our real life, our real light; Christ is our real food, our real drink

37是我真生命、是我真美味。（诗歌三七四首第四节。）

37Our real clothing, and our real might. Hymns, #496

38基督对我们既是这样的实际，我们就当凭祂活著，而不凭文化活著。

38Since Christ is such a reality to us, we should live by Him, not by culture

CHRIST OUR LIFE AND

基督是我们的生命，也是新人的成分

THE CONSTITUENT OF THE NEW MAN

39在三章三至四节我们看见，那是神经纶的中心点，又是一切正面事物之实际的基督，乃是我们的生命。我们的生命与基督一同藏在神里面。这意思是说，今天我们乃是活在神里面。作我们生命的基督，乃是新人的成分。因著基督是新人惟一的成分，所以在新人里希利尼人和犹太人、美国人和中国人、受割礼的和未受割礼的、为奴的和自主的，都没有地位。在新人里，那作我们生命的基督乃是一切，又在一切之内。这就

39In 3:3 and 4 we see that the Christ who is the focal point of God’secon o my and the reality of all the positive things is our life. Our life is hidden with Christ in God. This means that we today are living in God. As our life, Christ is the constituent of the new man. Because Christ is the unique constituent of the new man, in the new man there is no room for Greeks and Jews, Americans and Chinese, circumcision and uncircumcision, slaves and free men. In the new man the Christ who is our life is all and in all. This is the all- inclusive Christ who is versus culture

40是那与文化相对，包罗万有的基督。

41我盼望我们因著看见这个异象，里面就激起一个深切的渴望。我们需要祷告说，『主耶稣，我愿被你接管，被你占有，被你拥有。我里面全部的地位，一切的空间，都让给你。主，我不要在经历你的事上受到限制、受到阻挠。我要无限无量、无拘无束的享受你。主，我单单要你，不要文化。我要凭你而活，不凭任何一种文化而活。』

41I hope that seeing this vision will stir a deep aspiration within us. We need to pray, “Lord Jesus, I want to be taken over, occupied, and possessed by You. I want to give You my full capacity and all the room in my being. Lord, I don’t want to be limited or frustrated in my experience of You. I want to enjoy You without limitation, restriction, or confinement. Lord, I want to have only You, not culture. I want to live by You, not by any kind of culture

活基督

living Christ

42我们不需要定意过某种基督徒的生活。基督今天乃是在我们里面那包罗万有、赐生命的灵。这灵乃是住在我们里面经过过程的三一神。我们不该试著去爱人、试著要仁慈或温柔，这样作不是活基督。不要定意去作甚么事，乃该凭基督而活；祂现今是赐生命的灵，在我们的灵里。我们应当告诉祂：『主，我不知道甚么叫作爱人，甚么叫作谦卑或仁慈。主，我只在意活你。』当一位弟兄受试诱要和妻子争吵时，他应当说，『主，你想要和我妻子吵么？你要吵，我就与你是一来吵。』同样的原则，当你要对孩子说话时，你需要告诉主，在这件事上，你要凭祂而活，你要与祂是一，让祂带头对孩子说话。这就是活基督。定意要怎样行事，是不管用、行不通的。我们所需要作的，是活基督。

42There is no need for us to makeup our minds to live a certain kind of Christian life. Christ today is the all - inclusive life - giving Spirit within us. This Spirit is the processed Triune God who indwells us. We should not try to be loving, kind, or gentle. To do this is not to live Christ. Instead of making up our minds to do certain things, we should simply live by the Christ who is now the life- giving Spirit in our spirit. We should tell Him, “Lo rd, I don’t know what it is to be loving, humble, or kind. Lord, I only care to live You.” When a brother is tempted to argue with his wife, he should say, “Lord, do You intend to argue with my wife? If You are doing this, then I shall be one with You in it.” In the same principle, when you are about to speak to your children, you need to tell the Lord that in this particular matter you want to live by Him and that you want to be one with Him as He takes the lead to talk to the children. This is living Christ. Making up our mind to act in a certain way is of no avail. It simply does not work. What we need to do is just live Christ.

坚定持续的祷告

PERSEVERING IN PRAYER

43保罗在四章二节告诉我们，要坚定持续的祷告。保罗的意思不是要我们忘记日常生活中所有实际的需要，光是去祷告。他的意思是说，我们要祷告，好使我们在逐日所行的一切事上活基督。我们已经说过，我们要和丈夫、妻子、或我们的孩子说话时，就应当祷告。在这样的祷告中，我们可以说，『主，我与你是一，你也与我是一。主，我要对孩子们说话了。主，你在这件事上要带头么？』这就是坚定持续的祷告，也就是不住的祷告。

43In 4:2 Paul tells us to persevere in prayer. It is not Paul’sin tent i on that we forget all the practical necessities of daily life and simply give ourselves to prayer. He means that we should pray in order to live Christ in all that we do day by day. As we have said, we should pray as we are about to talk with our husband or wife or with our children. In such prayer we may say, “Lord, I am one with You, and You are one with me. Lord, I am about to speak to my children. Lord, will You take the lead in this matter?” This is to persevere in prayer, to pray unceasingly

44事实上，活基督是在于祷告。我们若要凭基督而活，就需要祷告。若是你打算去买东西，要问主是不是喜欢和你一起去。当你要买东西时，要问主是否高兴买那样东西。即使在最小的事上，我们都需要求问主。这样作，就是坚定持续的祷告，并因此而活基督。活基督的路，乃是藉著终日向祂祷告。我们若这样活基督，基督在召会生活中就会有许多地位。这样，我们就会有一个脱开文化的召会生活。不论我们的文化背景如何，我们都要照著基督，而不照著文化活著。许多不同背景的信徒，要在活基督上一样，而不是在文化上一样。这是正当的召会生活，就是基督在其中得著彰显的身体生活。在这样真正的召会生活中，我们都被基督充满、渗透且浸透。没有罪、世界、己、肉体和文化。没有别的，只有那与文化相对的包罗万有的基督。

44Actually, living Christ is a matter of praying. If we would live by Christ, we need to pray. If you intend to go shopping, ask the Lord if He is pleased to go with you. As you are about to purchase a certain item, ask the Lord if He is happy about buying that item. Even in the smallest details we need to inquire of the Lord. To do this is to persevere in prayer and thereby to live Christ. The way to live Christ is by praying to Him all day long. If we live Christ in this way, Christ will have a great deal of ground in the church life. Then we shall have a church life apart from culture. No matter what our cultural background may be, we shall live according to Christ, not according to culture. Believers from many different backgrounds will be the same, not in culture, but in the living of Christ. This is the proper church life, the Body life in which Christ is expressed. In such a genuine church life, we all are filled, permeated, and saturated with Christ. There is no sin, worldliness, self, flesh, or culture. There is nothing but Christ, the all-inclusive Christ who is versus culture