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歌罗西书生命读经 · 第43篇

藉著接枝到基督里面而与祂联合

IDENTIFIED WITH CHRIST BY BEING GRAFTED INTO HIM
1读经：歌罗西书2:11-13,20;3:1;1:27-28;2:19，马太福音28:19，加拉太书3:27，罗马书6:3-5;11:17，约翰福音15:4-5。
1Scripture Reading: Col. 2:11-13, 20; 3:1; 1:27-28; 2:19; Matt. 28:19; Gal. 3:27; Rom. 6:3-5; 11:17; John 15:4-5
2保罗在一章二十七节说到基督在我们里面，在下一节说到将各人在基督里成熟的献上。这些经文指明，一面基督在我们里面，另一面我们也在基督里面。根据约翰十五章四至五节，先是我们在基督里面，然后是基督在我们里面。基督在我们里面，和我们在基督里面，这两句话含示一种神圣的双向交通，这种交通乃是一个宇宙的奥秘。何等的奥秘，我们在三一神里面，三一神也在我们里面！我们能为这个事实作刚强的见证，我们已进到三一神里面，而这位包罗万有、赐生命、经过过程的三一神也已进到我们里面。
2In 1:27 Paul speaks of Christ in us, and in the following verse, of presenting every man full-grown in Christ. These verses indicate that, on the one hand, Christ is in us and that, on the other hand, we are in Christ. According to John 15:4 and 5, first we are in Christ, then Christ is in us. The two expressions, Christ in us and we in Christ, imply a divine, two-way traffic, a traffic which is a universal mystery. What a mystery that we are in the Triune God and that the Triune God is in us! We can bear strong testimony to the fact that we have entered into the Triune God and that the all- inclusive, life-giving, processed Triune God has come into us
经过过程的神
THE PROCESSED GOD
3我们说到经过过程的神，就得罪了一些基督徒。他们会说，『神岂不是永远、无限、全能、不变的么？这位永远无限的神怎能经过过程？』我们不该在这一点上与人争辩，只该从神的话中摆出事实来。圣经启示，有一天神成了肉体。约翰一章十四节说，话成了肉体。这岂不是指一个过程么？如果成为肉体不包含甚么过程，这位永远无限的神怎能成为一个有限的人？三十三年半以后，这位经过过程者上了十字架，并且被钉死。有些人听见神被钉死，也许会很惊奇。然而，我们必须记住，钉十字架的那位乃是成为肉体的神。基督被钉十字架以后，就埋葬了；然后祂经过死，并在复活里出来。那不也是过程的一部分么？基督带著与我们一样的物质身体被埋葬了。但祂在复活里从坟墓出来的时候，却有一个属灵的身体；祂物质的身体已经改变形状成为属灵的身体。这当然是指明一个过程。所以，我们有把握说，我们的神已经经过了过程。祂经过成为肉体的过程，成了一个人，然后经过复活的过程，成了赐生命的灵。（林前十五45。）
3Some Christians are offended when we speak of the processed God. They would say, “Isn’t God eternal, infinite, almighty, and unchanging? How can the eternal, infinite God be processed?” Instead of arguing with people about this point, we should simply present the facts from the Word of God. The Bible reveals that one day God became flesh. John 1:14 says that the Word became flesh. Does this not point to a process? If there were no process involved with the incarnation, how could the eternal, infinite God have become a finite man? After thirty-three and a half years, this processed One went to the cross and was crucified. Some may be amazed to hear that it was God who was crucified. However, we need to remember that the One who was crucified was God incarnate. After His crucifixion, Christ was buried. Then He passed through death and came forth in resurrection. Was that not also part of a process? Christ was buried with a physical body like ours. But when He came out of the tomb in resurrection, He had a spiritual body. His physical body had been transfigured into a spiritual one. Certainly this indicates a process. Therefore, we can say with assurance that our God has been processed. He was processed through incarnation to become a man, and then He was processed through resurrection to become the life - giving Spirit (1 Cor. 15:45).
浸入
BAPTIZED INTO THE NAME
父、子、灵的名里
OF THE FATHER, SON, AND SPIRIT
4今天我们的神不仅是创世记一章一节所启示的创造者；祂乃是马太二十八章十九节所启示的经过过程的神。马太二十八章十九节比创世记一章一节复杂多了。创世记一章一节只说到起初神创造天地。但马太二十八章十九节告诉我们，要将人『浸入父、子、圣灵的名里』。这一节说到父、子、圣灵的名，这里神的名乃是『父─子灵』。由于语言的贫乏，我们题起父、子、灵的时候，就不得不用『身位』一辞，来说到三一神的三个身位。我们有一首诗歌（诗歌四四七首）的开头这样说：
4Our God today is not merely the Creator revealed in Genesis 1:1. He is the processed God, as revealed in Matthew 28:19. Matthew 28:19 is more complicated than Genesis 1:1. Genesis 1:1 simply says that in the beginning God created the heavens and the earth. But Matthew 28:19 tells us to baptize people “into the name of the Father and of the Son and of the Holy Spirit.” This verse speaks of the one name of the Father and of the Son and of the Holy Spirit. The name of God here is Father-Son-Spirit. Due to the poverty of our language, we may be forced to use the term “person” in speaking of the Father, Son, and Spirit, referring to Them as the three Persons of the Trinity. We have done this in the opening lines of one of our hymns (Hymns #608
5『何等奥妙，父、子、灵乃是一神！身位虽三，本质却是一灵。』
5What mystery, the Father, Son, and Spirit, In person three, in substance all are one
6然而，我们不该把身位这辞强调得太过，免得无意间赞同三神论的道理，就是相信父、子、灵是三位神。我们绝不相信三神论；我们乃是相信一位真神；根据马太二十八章十九节，祂的名就是父─子─灵。这就是经过过程的神，我们乃是把人浸到祂的名里。英文的『浸』字（baptize）是从希腊文baptizo（巴普提奏）衍化而来，意思是把一样东西浸在水里。我们受浸时，是浸入父、子、灵的名里。然而，许多基督徒为受浸的方法，或受浸所用的水起争辩；但他们对于水所象征的属灵实际却不甚了解，甚至一无所知。因为我们与主的关系是奥秘而属灵的，圣经就用实质的受浸，来表征我们与三一神的联结。浸到水里，表征信徒被摆到父、子、灵的名里。马太二十八章十九节的名，是指那位神圣者的总和。因此，名相当于人位。摆在名里，就是摆在人位里。把信徒浸入三一神的名里，就是把他浸到神一切的所是里。得著名，就是得著人位。把人浸入父、子、灵的名里，就是把他们浸入奇妙的人位里。受浸所用的水，表征三一神奇妙的人位。每当我们给人施浸，我们应当告诉他们，我们把他们浸入的水，乃是象征三一神。我们把他们浸入水里，实际上就是把他们摆进三一神里面。
6However, we should not press this term too far, lest we unintentionally endorse the doctrine of tritheism, the belief that the Father, Son, and Spirit are three Gods. We definitely do not believe in tritheism; we believe in the one true God, whose name, according to Matthew 28:19, is Father -Son -Spirit. This is the processed God into whose name we are to baptize people. The English word “baptize” is an anglicized form of the Greek word baptizo, which means to dip, or immerse, an object in water. In baptism, we are immersed in the name of the Father, Son, and Spirit. However, many Christians argue about the method of baptism or about the kind of water used, yet they have little or no comprehension of the spiritual reality symbolized by the water. Because our relationship with the Lord is mysterious and spiritual, the Bible uses the physical symbol of baptism to signify our union with the Triune God. Being immersed in the water of baptism signifies that a believer is being put into the name of the Father, Son, and Spirit. The name in Matthew 28:19 denotes the sum total of the divine Being. Hence, the name is equivalent to the person. To be put in to the name is to be put in to the person. To baptize a believer into the name of the Triune God is to immerse him into all that God is. To have the name is to have the person. To baptize people into the name of the Father, Son, and Spirit is to baptize them into a wonderful Person. The water used in baptism signifies the wonderful Person of the Triune God. Whenever we baptize people, we should tell them that the water into which we immerse them symbolizes the Triune God. When we immerse them into the water, we are actually putting them into the Triune God.
7马太二十八章十九节没有告诉我们，使万民作门徒，要把他们浸入某一种水里。圣经没有指明该用怎样的水。我们只是把人浸到水里，表征把他们浸到三一神里。认识人受浸乃是被摆进三一神里，这是何等的不同！
7Matthew 28:19 does not tell us to disciple the nations and baptize them into a certain kind of water. The Bible does not specify what kind of water should be used. We are simply to baptize people in water which signifies immersing them into the Triune God. What a difference it makes to realize that in baptism people are put into the Triune God
浸入基督
BAPTIZED INTO CHRIST
8保罗在加拉太三章二十七节说，『你们凡浸入基督的，都已经穿上了基督。』这一节的基督，相当于马太二十八章十九节的父、子、灵。因此，浸入基督，就是浸入父、子、灵的名里。许多年前，有一个人想要与我争辩受浸的事。他知道我们都尊重圣经，并且也都把人浸入水里，就问我说，我们把信徒浸到甚么名里？是浸到父、子、灵的名里，还是浸到基督耶稣的名里，还是浸到主耶稣基督的名里？他继续说，名会造成很大的不同。我请他解释加拉太三章二十七节里的基督，与马太二十八章十九节里的父、子、灵之间的不同。他回答说，基督只是子。我接著说，我们不该争辩，只该享受父、子、灵，享受基督耶稣，享受主耶稣基督。我说，基督是包罗万有的，祂不仅是子，也是父，还是灵。我又告诉他，我们可以把一个人浸到父、子、灵的名里，把另一个人浸到基督里，再把另一个人浸到主耶稣基督里或基督耶稣里。这样给人施浸一点也没有错。我们把马太二十八章十九节与加拉太三章二十七节相比较，就看见把人浸到基督里，就是把人浸到父、子、灵里面。我们不愿为辞汇而争辩；我们只在意活的人位，只在意那包罗万有、分赐生命、经过过程的三一神。
8In Galatians 3:27 Paul says, “For as many as were baptized into Christ have put on Christ.” The Christ in Galatians 3:27 is equal to the Father, Son, and Spirit in Matthew 28:19. Therefore, to be baptized into Christ is to be baptized into the name of the Father, Son, and Spirit. Many years ago a certain person tried to argue with me about baptism. Acknowledging that we respected the Bible and baptized people in water, he asked me in what name we baptize the believers. Was it in the name of the Father, Son, and Spirit, in the name of Christ Jesus, or in the name of the Lord Jesus Christ? He went on to say that the name makes a great difference. I asked him to explain the difference between Christ in Galatians 3:27 and the Father, Son, and Spirit in Matthew 28:19. He replied that Christ is merely the Son. Then I went on to say that instead of arguing, we should simply enjoy the Father, Son, and Spirit, Christ Jesus, and the Lord Jesus Christ. I said that Christ is all-inclusive, that He is not only the Son, but also the Father and the Spirit. I also told him that we may baptize one person into the name of the Father, Son, and Spirit; another, into Christ; and still another, into the Lord Jesus Christ or into Christ Jesus. There is nothing wrong with baptizing people in this way. When we compare Matthew 28:19 with Galatians 3:27, we see that to baptize people into Christ is to baptize them into the Father, Son, and Spirit. We do not care to argue over terminology; we care only for the living Person, for the all-inclusive, life-imparting, processed Triune God
浸入基督的死
BAPTIZED INTO CHRIST’S DEATH
9保罗在罗马六章三节问：『岂不知我们这浸入基督耶稣的人，是浸入祂的死么？』你曾否想过，为甚么保罗说，那些浸入基督耶稣的人，是浸入祂的死？我们已经浸入一个活的人位，怎么又能浸入祂的死？为甚么我们不是浸入祂的复活？如果我是罗马六章三节的著者，我就会说，凡受浸归入基督的人，是浸入祂的复活。如果由你选择，你岂不是喜欢浸入复活，过于浸入死么？但保罗明确的说，凡浸入基督的人，是浸入祂的死。
9In Romans 6:3 Paul asks, “Are you ignorant that as many as have been baptized into Christ Jesus have been baptized into His death?” Have you ever wondered why Paul says that those who are baptized into Christ Jesus are baptized into His death? We have been baptized into a living Person. How then can we be baptized into His death? Why are we not baptized into His resurrection? If I had been the author of Romans 6:3, I would have said that those who are baptized into Christ are baptized into His resurrection. If you had a choice, would you not prefer to be baptized into resurrection instead of into death? But Paul says definitely that those who have been baptized into Christ have been baptized into His death.
10复活的基督仍然在祂里面带著祂死的功效，否则我们不能藉著浸入祂，而浸入祂的死。我们浸入基督并浸入祂的死，这事实指明，基督和祂的死乃是一个。我们可以用喝茶来作比方。我们喝茶的时候，又喝茶又喝水。因为水和茶是一，水就带著茶的成分，茶的实际。照样，基督的复活也带著祂有功效之死的成分。因此，人浸入基督，自然而然就浸入基督的死。我们不可能把基督的死和祂自己分开。这位复活的基督，包含了祂有功效之死的成分。基督之死的功效，乃是祂包罗万有之所是的成分之一。浸入基督，就是浸入祂的死。在亚当里的死与基督的死有极大的不同。我厌恶在亚当里的死，但我宝爱基督之死的甜美。祂的死可亲又可爱，我渴慕安息在其中。何等的奇妙，信徒浸入包罗万有的基督里时，也被摆进基督的死里！宣信（A.B.Simpson）所写的一首诗歌说，『与基督同死，何等的安适！』（诗歌三六五首。）在基督的死里，有安息和得胜。
10The resurrected Christ still bears in Himself the effectiveness of His death. Otherwise we could not be baptized into His death by being baptized into Him. The fact that we are baptized into Christ and into His death indicates that Christ and His death are one. Drinking tea can be used as an illustration. When we drink tea, we drink both tea and water. Because the water and the tea are one, the water carries the element, the reality, of the tea. In like manner, the resurrection of Christ carries the element of His effective death. Thus, when a person is baptized into Christ, he is spontaneously baptized into the death of Christ. It is impossible to separate Christ’s death from Christ Himself. The being of the resurrected Christ includes the element of His effective death. The effectiveness of Christ’s death is one of the ingredients of His all-inclusive being. To be baptized into Christ is to be baptized into His death. There is a tremendous difference between death in Adam and the death of Christ. I loathe death in Adam, but I appreciate the sweetness of Christ’s death. His death is dear and lovable, and I long to abide restfully in it. How wonderful that a believer baptized into the all- inclusive Christ is also placed into the death of Christ! In the words of a hymn written by A. B. Simpson, “Oh! it is so sweet to die with Christ!” Rest and victory are found in Christ’s death
属天的气
THE HEAVENLY AIR
11我们已经看见，受浸是被摆进三一神里，摆进基督里，并摆进基督的死里。基督怎能成为受浸的灵水？基督能成为这样的水，是因为祂在复活里，经过过程成了纽玛（pneuma），就是赐生命的灵。基督作为纽玛，乃是属天的气。将人浸入这样的气里，比浸入水里容易多了。每个人都知道，水是从雨来的，而雨是从空气里的湿气来的。今天基督乃是满了湿气的属灵空气。我们把人浸入基督里，就是把人浸入祂这属天的纽玛里，浸入包罗万有、赐生命、经过过程的三一神里面。
11We have seen that to be baptized is to be placed into the Triune God, into Christ, and into the death of Christ. How is it possible for Christ to be the spiritual water in which we are immersed? Christ can be such water because in resurrection He was processed to become the pneuma, the life-giving Spirit. As the pneuma, Christ is the heavenly air. To baptize someone into such air is much easier than to baptize him into water. Everybody knows that water comes from rain and that rain comes from moisture in the air. Christ today is the spiritual air full of moisture. When we baptize people into Christ, we baptize them into Him as the heavenly pneuma, into the all-inclusive, life-giving, processed Triune God.
在基督里
IN CHRIST
12进入基督里的路，乃是浸入祂里面。所有的信徒都该有把握的说，他们已经浸入三一神里面。我们能放胆的作见证，因著我们浸入了基督和祂的死里，我们现今乃是在基督里。
12The way to get into Christ is to be baptized into Him. All believers should have the assurance that they have been baptized into the Triune God. We can boldly testify that because we have been baptized into Christ and into His death, we are now in Christ
藉著浸入死，
BURIED WITH CHRIST
和基督一同埋葬
THROUGH BAPTISM INTO DEATH
13保罗在罗马六章四节说，『所以我们藉著浸入死，和祂一同埋葬，好叫我们在生命的新样中生活行动，像基督藉著父的荣耀，从死人中复活一样。』保罗在这里题出埋葬的思想；他说，我们藉著浸入死，和基督一同埋葬。那一个在先？是死还是埋葬？在天然的范围里，一个人是先死然后埋葬。但保罗的话指明，我们是先埋葬，然后进入死。照圣经来看，我们信徒乃是埋葬进入死里。但我们不是直接埋入死里；我们乃是与基督一同并藉著受浸埋入死里。假定一个人悔改，相信主耶稣，他就应当受浸归入基督。把这位新蒙恩的信徒浸入基督，就是把他摆进基督的死里。他受浸了，实际上就是埋葬了。这个埋葬的结果乃是死。这就是藉著浸入死，和基督一同埋葬的意义。每一位即将受浸的人都是在死的过程中。这样的人藉著受浸就被摆在死里。他既联于基督和祂的死，就在水里受浸并埋葬了。藉著受浸，他就进到与基督同死的实际经历中。
13In Romans 6:4 Paul says, “We have been buried therefore with Him through baptism into death that as Christ was raised from among the dead through the glory of the Father, even so we also should walk in newness of life.” Here Paul introduces the thought of burial; he says that with Christ we have been buried through baptism into death. Which comes first, death or burial? In the natural realm, a person dies first and then is buried. But Paul’sword indicates that we are first buried, and then enter into death. According to the Bible, we, the believers, are buried into death. However, we are not buried into death directly; this takes place with Christ and through baptism. Suppose a certain person repents and believes in the Lord Jesus. He should then be baptized into Christ. To baptize this new believer into Christ is to put him into the death of Christ. When he is baptized, he is actually buried. This burial results in death. This is what it means to be buried with Christ through baptism into death. Every candidate for baptism is a person in the process of dying. Through baptism such a person is put to death. Having been identified with Christ and with His death, he is immersed in water and is buried. Through baptism, he enters into the actual experience of death with Christ
在复活里的新人
A NEW PERSON IN RESURRECTION
14这个埋葬有一个荣耀的结果。正如基督藉著父的荣耀从死人中复活，我们也照样在生命的新样中生活行动。这指明我们受浸以后，就成了在复活里的新人。我们浸入水里的时候是进到死里；但我们从水里出来的时候，乃是进到复活里。我们都必须对受浸有这样奇妙的体验和领会。
14This burial has a glorious consequence. As Christ was raised from among the dead through the glory of the Father, we also may walk in newness of life. This indicates that after baptism we become a new person in resurrection. When we are immersed in the water, we enter into death. But when we come out of the water, we enter into resurrection. We all need to have such a wonderful realization and understanding of baptism
藉著受浸而生长
GROWING THROUGH BAPTISM
15保罗在罗马六章五节继续说，『我们若在祂死的样式里与祂联合生长，也必要在祂复活的样式里与祂联合生长。』我们已经在基督死的样式里，也就是四节所题的浸里，与祂联合生长。现在我们看见，我们也必要在祂复活的样式里，也就是四节所题生命的新样里，与祂联合生长。重要的点乃是，受浸就是生长。受了浸的人已经在基督死的样式里生长，现今正在祂复活的样式里生长。
15In Romans 6:5 Paul goes on to say, “For if we have grown together with Him in the likeness of His death, we shall be also in the likeness of His resurrection.” We have grown together with Christ in the likeness of His death, that is, in the baptism mentioned in verse 4. Now we see that we shall also grow in the likeness of His resurrection, that is, in the newness of life, also mentioned in verse 4. The important point is that to be baptized is to grow. One who has been baptized has grown in the likeness of Christ’s death and now is growing in the likeness of His resurrection.
接枝到基督里
GRAFTED INTO CHRIST
16罗马六章五节里的生长，可以用一棵树的枝子接枝到另一棵树上来说明。藉著接枝，二命成为一命。因此，接枝的过程表征我们与基督属灵的联合。我们接枝到基督里面，就与祂联合，并与祂成为一。在罗马十一章，保罗用野橄榄树的枝子接在好橄榄树上作例子。（17，。）要进行接枝，两棵树都必须经历切割。这个切割表征被治死的经历。没有这个切割，接枝就无法进行。基督钉十字架的时候被切割，今天祂仍然带著这个切割的记号。这意思是说，在这位复活的基督里面，有一个切口，使我们这些野橄榄树的枝子，得以接在其中。不过，我们若要接到祂里面，也必须被切割。然后，我们就在祂和我们都被切割的地方与祂联合。就著一种意义说，这两个切割彼此衔接在一起。藉著这样的衔接，接枝就得以完成，两棵树就成了一棵。
16The growth inRo mans 6:5 can be illustrated by the grafting of a branch from one tree into another tree. Through grafting, two lives become one. Hence, the process of grafting signifies our spiritual identification with Christ. We are identified with Christ, made one with Him, by being grafted into Him. In Romans 11 Paul uses the example of branches from a wild olive tree grafted into a cultivated olive tree (vv. 17, 24). In order for grafting to take place, both trees must 24 experience cutting. This cutting signifies the experience of being put to death. Apart from this cutting, grafting cannot take place. In His crucifixion, Christ was cut, and He still bears the marks of this cutting. This means that within the being of the resurrected Christ, there is an opening into which we, the wild olive branches, can be grafted. However, if we would be grafted into Him, we also must be cut. Then we are joined to Him at the very place where both He and we have been cut. In a sense, the two cuts embrace each other. Through such an embrace, the grafting is accomplished, and the two trees become one.
17接枝的过程完成以后，野橄榄树的枝子立刻就开始与好橄榄树合一的生长。不仅如此，好橄榄树也和野橄榄树的枝子一同生长。两棵树一同生长，成了一棵树，有同一的生命，同一的生活。这棵树里的生命是一个新生命，其中有两种性情调在一起。受浸就是接枝到基督里。这个浸包含生长。一个人悔改、相信主耶稣以后，他首先在基督死的样式里与祂联合生长，然后在基督复活的样式里与祂联合生长。我们藉著在受浸中所发生的生长，就进到基督里。
17Immediately after the process of grafting has been completed, the branch from the wild olive tree begins to grow in oneness with the cultivated olive tree. Furthermore, the cultivated olive tree grows with the branch from the wild olive tree. Both trees grow together as one tree with one life and one living. The life in this tree is a new life in which two natures have been mingled together. To be baptized is to be grafted into Christ. This baptism involves growth. After a person repents and believes in the Lord Jesus, he grows with Christ first in the likeness of His death and then in the likeness of His resurrection. By the growth which takes place in baptism we get into Christ.
在基督里渐渐长大
GROWING IN CHRIST
18我们现今既然在基督里，就在祂里面渐渐长大。在歌罗西一章二十八节，保罗说到将各人在基督里成熟的献上。保罗用全般的智慧警戒各人，教导各人，帮助他们长大。今天我们在召会生活中，也该这样作。一个人受浸以后，就需要得𫗪养，好长大成熟。
18Now that we are in Christ, we are growing in Him. In Colossians 1:28 Paul speaks of presenting every man full-grown in Christ. By warning others and teaching them in all wisdom, Paul helped them to grow. We should do the same thing in the church life today. After a person has been baptized, he needs to be nourished in order to grow to maturity
基督在我们里面
CHRIST IN US
19我们在基督里，基督也就在我们里面。这个事实也可用接枝说明。野橄榄树的枝子接在好橄榄树上以后，就是好橄榄树的一部分，并在好橄榄树里生长。好橄榄树生命的汁浆，就进到野橄榄树的枝子里。这样，好橄榄树就在野橄榄树的枝子里生长。照样，我们既接枝到基督里，现今祂就住在我们里面，并且在我们里面一直生长。
19Because we are in Christ, Christ is also in us. This fact is also illustrated by grafting. After the branch from a wild olive tree is grafted into a cultivated olive tree, it is part of the cultivated olive tree, and it grows in it. The life juice from the cultivated olive tree enters into the branch from the wild olive tree. In this way, the cultivated olive tree grows in the branch from the wild olive tree. In like manner, since we have been grafted into Christ, He now dwells in us and is growing in us
我们藉以长大的循环
A CYCLE BY WHICH WE GROW
20保罗在一章二十七节说，基督在我们里面，二十八节说，我们在基督里。首先我们被摆在基督里，然后基督在我们里面。我们越进入基督里面，祂就越进入我们里面；祂越进入我们里面，我们就越进入祂里面。藉著这循环，我们就得以在生命里长大。我们这样长大，我们的文化，包括哲学、禁欲主义、和世上的蒙学，就自然而然的脱落了。受浸乃是旧约中割礼的实际。照二章十一至十二节来看，受浸乃是经历割礼，不是人手所行的割礼，乃是『在基督的割礼里，脱去了肉体的身体』。我们藉著受浸，全人都受了割礼。我们既经历了这样的割礼，就不需要禁欲主义了。基督越在我们里面生长，我们越在祂里面生长，禁欲主义和文化的各方面就越消失。这样，我们就不凭文化活著，乃凭基督活著。
20In 1:27 Paul says that Christ is in us and in 1:28, that we are in Christ. First we are put into Christ, then Christ is in us. The more we get into Christ, the more He comes into us; and the more He comes into us, the more we get into Him. This becomes a cycle by which we grow in life. When we grow in this way, spontaneously our culture, including philosophy, asceticism, and the elements of the world, fall away. Baptism is the reality of circumcision in the Old Testament. According to 2:11-12, baptism was our experience of circumcision, a circumcision not made with hands “in the putting off of the body of the flesh, in the circumcision of Christ.” Through baptism, our whole being was circumcised. Since we have experienced such a circumcision, we have no need for asceticism. The more Christ grows in us and we grow in Him, the more asceticism and all aspects of culture will fade away. Then instead of living by our culture, we shall live by Christ