歌罗西书生命读经 · 第45篇

包罗万有之基督延展无限的启示

THE EXTENSIVE REVELATION OF THE ALL-INCLUSIVE CHRIST

1读经：歌罗西书3:11,15-16。在本篇信息中，我们要概括的论到包罗万有之基督延展无限的启示。我们许多人已经看见基督的包罗万有，但还没有看见基督的延展无限。歌罗西书著重基督的延展无限。保罗写这卷书的目的，乃是要陈明基督延展无限的启示。

1Scripture Reading: Col. 3:11, 15-16 In this message we shall give a general word regarding the extensive revelation of the all-inclusive Christ. Many of us have seen the all-inclusiveness of Christ, but have not seen the extensiveness of Christ. The book of Colossians emphasizes Christ’s extensiveness. Paul’s purpose in writing this book was to show the extensive revelation of Christ

2基督的延展无限是宇宙性的。没有一位科学家能告诉我们宇宙的度量。在以弗所三章，保罗说到基督的度量是阔、长、高、深。基督和宇宙一样是无法测度的。这样一位基督就是我们的宇宙。以弗所三章所说不可测度的基督，不仅是包罗万有的基督，也是宇宙性延展无限的基督。

2Christ is universally extensive. No scientist can tell us the dimensions of the universe. In Ephesians 3 Paul speaks of the dimensions of Christ as the breadth, length, height, and depth. Like the universe, Christ is immeasurable. Such a Christ is our universe. The immeasurable Christ spoken of in Ephesians 3 is not only the all-inclusive Christ; He is also the extensive Christ, the One who is universally extensive

众圣徒的分

THE PORTION OF THE SAINTS

3歌罗西书陈明基督延展无限的启示时，用了好些独特的说法。譬如，在一章十二节我们看见，基督是众圣徒的分。『分』的希腊文，意思是所分得的一分。以色列人进入美地以后，那地就成了他们的分。流奶与蜜的美地，乃是基督包罗万有的豫表。基督作为我们的美地，乃是我们的分，就是众圣徒的分。

3In presenting a revelation of the extensiveness of Christ, the book of Colossians uses a number of unique expressions. For example, in 1:12 we see that Christ is the portion of the saints. The Greek word rendered portion means an allotment. After the children of Israel entered into the good land, the land became their lot, their portion. The good land flowing with milk and honey was an all-inclusive type of Christ. As our good land, Christ is our portion, the portion of the saints

4这分也是那不能看见之神的像。（一。）在林后四章四节，保罗用了『神的像』一辞；然而，那一节没有说，基督是那不能看见之神的像。照歌罗西一章十五节来看，那不能看见的神，有一个看得见的像。十五节里『一切受造之物的首生者』，与『那不能看见之神的像』是同位语。没有连接词连接这两个辞，指明这两个辞是同义辞。那不能看见之神的像，就是一切受造之物的首生者；一切受造之物的首生者，就是那不能看见之神的像。

4This portion is also the image of the invisible God (1:15). In 2 Corinthians 4:4 Paul uses the term “the image of 15 God”; however, in that verse he does not say that Christ is the image of the invisible God. According to 1:15, the invisible God has a visible image. In verse 15 the term “Firstborn of all creation” stands in apposition to “image of the invisible God.” That there is no conjunction connecting these terms indicates that these terms are synonymous. The image of the invisible God is the Firstborn of all creation, and the Firstborn of all creation is the image of the invisible God.

一切正面事物的实际

THE REALITY OF ALL POSITIVE THINGS

5按照圣经的原则，同一类的第一个项目，通常包括了该类所有其他的项目。启示录说，基督是阿拉法和俄梅嘎。但这意思不是说，基督只是这两个字母，而非其间所有的字母。因为祂是第一个字母，祂也是其他所有的字母。出埃及记中击杀长子的原则也是一样。埃及人的长子代表所有的埃及人。照样，圣经说基督是一切受造之物的首生者，就含示基督包括了受造之物的每一项。歌罗西二章证实了这个观念，那里保罗说，饮食、节期、月朔、安息日等类的事都是影儿，基督才是这些影儿的实体、实质。基于这个例子，我们可以进一步说，基督是我们的衣服、交通工具、房屋和一切。但这和把一切物质的东西视为与基督相等，是截然不同的。那是泛神论。根据圣经，我们可以说，基督是我们的食物、饮料、衣服、住处。但我们不能反过来说，我们物质的食物、衣服、房屋就是基督。那是泛神论极粗鄙的异端道理。然而，我们有圣经的根据说，基督是宇宙中一切正面事物的实际：祂是门、光、生命、牧人、草场。约翰福音题到或隐含著基督的这些方面。因此，我们可以说，基督是我们的一切，是一切正面事物的实际。

5According to the principle in the Bible, the first in a certain category often includes all the other items in that category. The book of Revelation says that Christ is the Alpha and the Omega. This does not mean, however, that Christ is only these two letters and not all the letters in between. Because He is the first letter, He is also all the other letters. The principle is the same with respect to the slaughter of the firstborn in the book of Exodus. The firstborn of the Egyptians represented all the Egyptians. Likewise, when the Bible says that Christ is the Firstborn of all creation, it implies that Christ includes every item of the creation. This concept is confirmed in Colossians 2, where Paul says that such things as eating, drinking, feasts, new moons, and Sabbaths are shadows and that Christ is the body, the substance, of these shadows. Based upon this illustration, we may go on to say that Christ is our clothing, transportation, housing, and everything to us. But this is altogether different from equating every material thing with Christ. That is pantheism. According to the Bible, we can say that Christ is our food, drink, clothing, and dwelling place. But we cannot turn this around and say that our literal food, clothing, and houses are Christ. That would be the grossly heretical doctrine of pantheism. Nevertheless, we have the biblical ground to say that Christ is the reality of every positive thing in the universe: He is the door, the light, the life, the Shepherd, the pasture. All these aspects of Christ are either mentioned or alluded to in the Gospel of John. Therefore, we can say that Christ is everything to us, the reality of all positive things.

6保罗在歌罗西一章十六至十七节说，『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；祂在万有之先，万有也在祂里面得以维系。』这里说到万有都是在基督里面，藉著基督并为著基督造的。不仅如此，万有如今也在基督里面得以维系。万有都是在祂里面，藉著祂并为著祂造的，万有也在祂里面得以维系；这一位乃是神的像，神的彰显。因此，神在基督里，在万有的创造里得著彰显。在一章十八节我们看见，基督不仅是一切受造之物的首生者，也是从死人中复活的首生者。这是指神的新造。旧造是藉著神创造的举动产生的；新造是藉著基督的复活产生的。基督不论在旧造中还是在新造中，都是头一位；新造就是召会─基督的身体。在作神新造的召会中，基督乃是一切。按照三章十至十一节，基督在新人一切的肢体之内，祂也是一切的肢体。

6In 1:1 6 and 1 7 Paul says, “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. And He is before all things, and all things subsist together in Him.” Here we see that all things were created in Christ, through Christ, and unto Christ. Furthermore, all things are now subsisting together in Christ. The One in whom, through whom, and unto whom all things were created and in whom they subsist is the image, the expression, of God. Thus, God is expressed in the creation of all things in Christ. In 1:18 we see that Christ is not only the Firstborn of all creation, but is also the Firstborn from among the dead. This refers to God’s new creation. The old creation came into being by God’s creating activity, whereas the new creation came into being through the resurrection of Christ. Christ is the first both of the old creation and of the new creation, which is the church, the Body of Christ. In the church as God’s new creation, Christ is everything. According to 3:10 and 11, Christ is in all the members of the new man and is all the members.

万有的和好

THE RECONCILIATION OF ALL THINGS

7在一章十九至二十节保罗继续说，『因为一切的丰满，乐意居住在祂里面，并且既藉著祂在十字架上的血，成就了和平，便藉著祂叫万有，无论是在地上的、或是在诸天之上的，都与自己和好了。』神的丰满乐意居住在基督里面，并叫万有都与祂和好。在新约别处我们看见，和好与神所拣选的人有关，但在这里我们看见，万有都与神和好了。万有都是在基督里，藉著基督并为著基督造的。但因著人的堕落，这一切都失丧了。因此，万有需要在基督里与神和好。藉著基督的救赎，万有就与神和好了。请注意，二十节不是说『众人』，乃是说『万有』，这是指十六至十七节所说，在基督里面所造，如今在祂里面得以维系的万有。藉著基督的救赎，这一切都与神和好了。这一切不仅包含人类，也包含所有的受造之物。

7In 1:19 and 20 Paul continues, “For in Him all the fullness was pleased to dwell, and through Him to reconcile all things to Him, making peace through the blood of His cross—through Him, whether things on the earth or things in the heavens.” The fullness of God was pleased to dwell in Christ and to reconcile all things to Him. Elsewhere in the New Testament we see that reconciliation involves God’s chosen people, but here we see the reconciliation of all things to God. All things were created in Christ, through Christ, and unto Christ. But through man’s fall, all these things were lost. Therefore, there is the need for all things to be reconciled to God in Christ. Through Christ’s redemption, the reconciliation of all things has taken place. Notice that verse 20 does not say “all people,” but says “all things,” referring to all things which, according to verses 16 and 17, were created in Christ and now subsist in Him. Through Christ’s redemption, all these things were reconciled to God. These things include not only human beings, but also all the creatures

8智慧派的观念认为物质本身是邪恶的；使徒写歌罗西书的时候，这种观念在歌罗西有很强的影响力。根据这种观念，有些人认为凡与物质世界有关的，都是邪恶的。但保罗指出，智慧派所认为邪恶的东西，却包括在那些在基督里面被造的东西之中。不仅如此，牠们也包括在藉著基督的死而与神和好的东西之中。万有，『无论是在地上的、或是在诸天之上的，』都与神和好了。基督是何等一位延展无限的救赎主，祂所成就的是何等延展无限的和好！保罗在这里说到和好，目的是要强调基督不仅是人类的救赎主，也是万有的救赎主这个事实。想想挪亚所造方舟的图画。方舟不仅拯救挪亚一家八口，也救了各种的活物。在行传十章里，彼得因犹太教的影响，对神救恩的观念是狭窄的。照样，我们对基督和好工作的观念，也因传统教训的影响而受到限制。我年轻的时候，知道基督是我们的救赎主。但有一天，歌罗西书说到万有和好的经文困扰了我。我问自己说，这是不是包括了受造之物。不错，基督延展无限的和好包括了这一切受造之物。

8When the book of Colossians was written, the Gnostic concept of the intrinsic evil of matter had a strong influence in Colosse. According to this concept, some thought that everything related to the material world was evil. But Paul pointed out that the very things the Gnostics regarded as evil were among those created in Christ. Furthermore, they are included in the things which have been reconciled to God through the death of Christ. All things have been reconciled to God, “whether things on the earth or things in the heavens.” What an extensive Redeemer Christ is, and what an extensive reconciliation He has accomplished! In speaking of reconciliation here, Paul’sin tent i on is to emphasize the fact that Christ is the Redeemer not only of mankind, but of all things. Consider the picture of the ark built by Noah. The ark not only saved the eight members of Noah’s family, but also saved animals of every kind. In Acts 10 Peter’s concept of God’ss alvation was narrow because of the influence of Judaism. Likewise, our concept of Christ’s work of reconciliation has been limited by the influence of traditional teachings. When I was young, I learned that Christ is our Redeemer. But one day I was troubled by these verses in Colossians which speak of the reconciliation of all things. I asked myself if this included the creatures. Yes, Christ’s extensive reconciliation includes all such things.

宇宙的轮轴

THE HUB OF THE UNIVERSE

9保罗在一章十七节说，万有在基督里面得以维系。科学家承认宇宙中有某种能力把万物结合在一起的这个事实。这种科学的事实符合保罗所说，万有在基督里面得以维系的观念。基督是维系万有的中心，是联系所有轮辐的轮轴。宇宙中的万物，无论是生物或无生物，都在这位作轮轴的基督里面得以维系。如果我们没有基督作维系的中心，宇宙中的万物就都会崩溃。表面看来我们是生存在地球上，实际上我们乃是生存在基督里面。万有都在祂里面得以维系，这是基督延展无限的另一面。

9In 1:17 Paul says that all things subsist together in Christ. Scientists recognize the fact that there is some kind of power in the universe which holds everything together. This scientific fact fits Paul’s concept of all things subsisting in Christ. Christ is the center that holds everything together, the hub that holds all the spokes. Everything in the universe, living and non- living, subsists in Christ as this hub. If we did not have Christ as the holding center, everything in the universe would collapse. Apparently we exist on this globe, the earth, but actually we are existing in Christ. All things subsist in Him. This is a further aspect of the extensiveness of Christ

这位延展无限者是我们的生命，

THE EXTENSIVE ONE AS OUR LIFE

并且在召会中是一切，又在一切之内

AND AS ALL IN ALL IN THE CHURCH

10另一方面是在二章十六至十七节，保罗在那里说，饮食、节期、月朔、安息日都是『要来之事的影儿，那实体却属于基督』。保罗的话指明，基督是一切正面事物的实际。祂是我们的真食物、真饮料、真衣服、真住处、真交通工具、真太阳、真月亮、真地球。所以，保罗在这些经节中简单的话，具有极重大的含示。这些话含示包罗万有之基督的延展无限。然后保罗在三章四节继续告诉我们，这位延展无限的基督乃是我们的生命。虽然基督是宇宙般的延展无限，然而祂却以专特、特别的方式作了我们的生命。赞美主，这位延展无限的基督成了我们个人的生命！就宇宙一面说，祂是延展无限的；但在我们个人的经历中，祂是我们的生命。

10Another aspect is found in 2:16 and 17, where Paul says that eating, drinking, feasts, new moons, and Sabbaths are “a shadow of things to come, but the body is of Christ.” Paul’sword indicates that Christ is the reality of all positive things. He is our real food, drink, clothing, dwelling place, transportation, sun, moon, and earth. Hence, Paul’s simple word in these verses has tremendous implications. It implies the extensiveness of the all-inclusive Christ. Then in 3:4 Paul goes on to tell us that this extensive Christ is our life. Although Christ is universally extensive, He is nonetheless our life in a specific and particular way. Praise the Lord that the extensive Christ has become our personal life! Universally, He is extensive. But in our personal experience, He is our life

11不仅如此，在三章十至十一节我们看见，在召会中，就是在作神新造的新人里，这位延展无限的基督乃是一切，又在一切之内。祂是新人一切的肢体，也在一切的肢体之内。基于三章十一节，我们可以说，基督就是我们众人。歌罗西书所启示的，是何等一位延展无限、包罗万有的基督！

11Furthermore, in 3:10 and 11 we see that in the church, the new man as God’s new creation, the extensive Christ is all and in all. He is all the members of the new man, and He is in all the members. With 3:11 as our basis, we can say that Christ is all of us. What an extensive, all-inclusive Christ is revealed in the book of Colossians

这位延展无限者与文化相对

THE EXTENSIVE ONE VERSUS CULTURE

12在新约的各卷书里，基督是为著特定的目的而启示出来的。在哥林多前书，基督的启示是为要对付召会中的难处，包括淫乱与分裂。加拉太书启示基督与犹太教并律法相对。因著加拉太人已经偏离到律法和割礼上，保罗就给他们看见，基督顶替了律法，并且神的儿子是与人的宗教相对的。如今歌罗西书启示基督是延展无限、包罗万有的一位，因为圣徒已经被一种搀杂著犹太宗教和希腊哲学的文化掳去了。这种搀杂在小亚细亚非常盛行，甚至侵入并渗透到召会生活里。因此，歌罗西书把这位包罗万有、延展无限的基督启示出来，为要对付文化的难处。

12In the various books of the New Testament, Christ is revealed for definite purposes. In 1 Corinthians the revelation of Christ is to deal with the problems in the church, problems which included fornication and divisiveness. In the book of Galatians Christ is revealed in contrast to Judaism with the law. Because the Galatians had been distracted to the law and circumcision, Paul showed them that Christ replaces the law, that God’sS on is versus man’s religion. Now in the book of Colossians Christ is revealed as the extensive, all - inclusive One because the saints had been carried away with a cultural blend of Jewish religion and Greek philosophy. This mixture had become very prevailing in Asia Minor and had even invaded the church life and pervaded it. Thus, the reve lation of the all - inclusive, extensive Christ is given in order to deal with the problem of culture.

13歌罗西三章十一节，林前十二章十三节，加拉太三章二十八节是平行的经文。但歌罗西三章十一节特别题起受割礼的、未受割的、化外人、西古提人。受割礼和未受割礼与宗教有关，而化外人和西古提人则与文化有关。古时候，那些没有文化的被视为化外人；西古提人是化外人中最野蛮的。歌罗西三章十一节指明，这卷书里对基督延展无限的启示，目的不是要对付罪或律法，乃是要对付文化。

13Colossians 3:11, 1 Corinthians 12:13, and Galatians 3:28 are parallel verses. But Colossians 3:11 specifically mentions the circumcision, the uncircumcision, the barbarian, and the Scythian. The terms circumcision and uncircumcision are related to religion, whereas barbarian and Scythian are related to culture. In ancient times those who were uncultured were regarded as barbarians. The Scythians were the most savage of the barbarians. Colossians 3:11 indicates that the purpose of the extensive revelation of Christ in this book is to deal not with sin or with the law, but with culture

文化顶替延展无限的基督

CULTURE REPLACING THE EXTENSIVE CHRIST

14神的目的是要我们这些蒙祂拣选的人被基督所浸透、饱和、充满，并且穿上基督，好叫我们活基督。神要基督作我们的生命和我们的生活，在日常的行事为人中作我们的一切。这乃是神永远的计画，和祂现今的经纶。然而，文化顶替了基督。神创造人，目的是要作人的一切：人的生命、喜乐、娱乐、供应、保护。但人因著堕落失去了神，就失去了使人生有意义、有目的因素。所以，今天人活在地上，没有一点意义或目的的感觉。他们失去了神这个使人生有意义、有目的的因素。人失去了神，就转向文化，在他的生活中以文化作神的顶替品。人类文化的每一面都是神的顶替品。当然，文化在实际上乃是代替了基督。根据神的命定，人没有基督就无法真实的活著。没有基督，我们生存在地上就没有意义、没有目的。今天亿万的人不凭著基督而活，却凭著文化而活。如果夺去他们的文化，他们就无法生活了。

14God’sin tent i on is that we as His chosen people become saturated, permeated, filled, and clothed with Christ so that we may live Christ. God wants Christ to be our life and our living, to be everything to us in our daily walk. This is God’s eternal plan and His present economy. However, culture replaces Christ. In His creation of man, God intended to be everything to man: his life, joy, entertainment, provision, protection. But through the fall man lost God and thereby lost the factor which gave meaning and purpose to his life. Therefore, today people live on earth without any sense of meaning or purpose. They have lost God as the factor which gives life its meaning and purpose. Having lost God, man turned to culture as a replacement for God in his living. Every aspect of man’s culture is a replacement for God. Of course, culture, in actuality, is a substitute for Christ. According to God’so rd i nation, man cannot truly live without Christ. Without Christ, our existence on earth is meaningless and purposeless. Today millions of people are living not by Christ, but by their culture. If they were deprived of their culture, they would have no way to live

15神在祂的救恩里，不仅拯救我们脱离罪、审判、火湖、世界和己；祂也拯救我们脱离一切顶替基督的事物，包括我们的文化。因为文化在我们的日常生活中实际的顶替了基督，所以文化在神眼中是可恨的。延展无限的基督顶替文化怎样的基督才能顶替我们的文化？顶替文化的基督，乃是延展无限的基督，不是大多数的基督徒所知道有限的基督。所有的真基督徒都相信，基督乃是神成为肉体来作人，为我们的罪死在十字架上，复活升到天上，现今坐在那里作万主之主、万王之王，并且要回到地上建立祂的国度，与信徒一同作王。虽然这些都是正确的，但这样对基督的见解却是狭窄、有限的。这样一位有限的基督，在实际的经历中无法成为我们文化的顶替。这样一位基督能成为我们的食物、衣服、住处么？能顶替我们的文化，并成为我们一切的基督，乃是包罗万有、延展无限的基督。

15In His salvation God saves us not only from sin, judgment, the lake of fire, the world, and the self; He also saves us from everything which replaces Christ, including our culture. Because culture replaces Christ in a practical way in our daily living, it is hateful in the eyes of God. THE EXTENSIVE CHRIST REPLACING CULTURE What kind of Christ can replace our culture? The Christ who replaces culture is the extensive Christ, not the limited Christ known by most Christians. All real Christians believe that Christ is God incarnated as a man, that He died on the cross for our sins, that He was resurrected, that He ascended to the heavens where He is now sitting as the Lord of lords and King of kings, and that He will return to earth and establish His kingdom with the believers as co-kings. Although all this is true, it is a narrow, limited view of Christ. Such a limited Christ will not in actual experience become the replacement for our culture. Can such a Christ become our food, clothing, and dwelling? The Christ who can replace our culture and become everything to us is the all-inclusive, extensive Christ

16虽然我们失去了神，基督却把我们带回来，使我们与祂和好了。如今我们又有了神，作为使我们生存有意义、有目的的因素。我们曾经一再指出，使徒写歌罗西书是要启示这位延展无限、包罗万有的基督；这位基督对付我们的文化，甚至顶替我们的文化。我们不需要遵守饮食的条例─我们一直在吃基督。我们不需要谨守日子、节期或月朔─基督就是我们的月朔、节期、安息日。基督既然永不改变，并且祂对我们是每周中每日的实际，所以日日就都是一样的。但如果我们坚持要有饮食、守日的规条，别人就要因这些事论断我们。如果我们只在意包罗万有的基督，并且照祂活著，而不照文化活著，就没有人有立场来论断我们。基督乃是生活的意义和目的。我们都需要看见这样一位包罗万有之基督延展无限的启示。最近，一位弟兄听了一篇论到文化如何在我们的经历中顶替基督的信息后，刚强的作见证说，他要丢弃所有的文化。然而，我们不可能这么作。如果我们想要这样作，我们不过是发展成另一种的文化，就是丢弃文化的文化。但如果有人说，不要丢弃文化，这种观念又会导致另一种的文化。我们不要想去对付文化，只该简单的活基督。

16Although we had lost God, Christ has brought us back, reconciled us, to Him. Now we once again have God as the factor which gives meaning and purpose to our existence. As we have pointed out repeatedly, the book of Colossians was written in order to reveal the extensive, all-inclusive Christ who deals with our culture and even replaces our culture. There is no need for us to observe ordinances about eating—we are eating Christ. We do not need to keep certain days, feasts, or new moons—Christ is our new moon, feast, and Sabbath. Since Christ is ever the same and since He is the reality of every day of the week to us, every day is the same. But if we insist on having ordinances concerning food and days, others will judge us with respect to these things. If we care only for the all - inclusive Christ and live according to Him instead of according to culture, no one will have ground to judge us. Christ is the meaning and purpose of life. We all need to see an extensive reve lation of such an all - inclusive Christ. Recently, after hearing a message on how culture replaces Christ in our experience, a brother testified strongly that he wanted to drop all his culture. However, it is not possible for us to do this. If we try to do it, we shall simply develop another type of culture, a culture- dropping culture. But should someone say that there is no need to drop culture, this concept will lead to yet another type of culture. Instead of trying to deal with our culture, we should simply live Christ.

17文化怎样顶替了神，基督也照样能顶替文化。我们已经看见，人堕落、失去了神之后，在他的生活中文化就顶替了神。基督的救赎不仅救我们脱离许多反面的事物，也救我们脱离文化。我们不该想要脱离文化，只该与基督和好，并且接受祂作那使我们人生有意义、有目的的因素。我们该祷告说，『主耶稣，从现在起我不接受别的，只接受你作我的目标和目的。主，惟有你是我的标准，是使我的生存有意义、有目的的因素。我不要活出你以外的任何事物。主，我要活你，并且单单活你。』我们活基督时，自然而然就脱离了文化，并且我们所凭以活著的基督，就自动的顶替了文化。这乃是歌罗西书里的启示。我们必须承认，连我们这些在主的恢复里，很爱主并寻求主的人，实际上也凭文化而活，远过于凭基督而活。譬如，有些姊妹不用化妆品，不是因著活基督，乃是因著模倣召会生活中一般的作法。有些人会宣称她们不用化妆品，是因著爱基督与召会。这也许是真的；然而，爱主耶稣是一回事，活基督又是另一回事。我们也许因著爱主作了许多事，然而在那些事上，我们却没有真实的活祂。

17Just as culture has become the replacement for God, so Christ can become the replacement for culture. We have seen that after man lost God through the fall, man’s culture replaced God in his life. Christ’s redemption not only redeems us from so many negative things, but also redeems us from culture. Instead of trying to be free from our culture, we should simply be reconciled to Christ and take Him as the factor which gives our life meaning and purpose. We should pray, “Lord Jesus, from now on I will take nothing other than You as my goal and purpose. Lord, You only are my standard and the factor which gives my existence meaning and purpose. I don’t want to live out anything other than Yourself. Lord, I want to live You and You alone.” When we live Christ, we are spontaneously delivered from culture, and automatically the Christ by whom we live replaces culture. This is the revelation in the book of Colossians. We must admit that even we in the Lord’s recovery, who love the Lord very much and seek Him, actually live much more by our culture than by Christ. For example, certain sisters may refrain from using makeup not because they are living Christ, but because they are conforming to the common practice in the church life. Some may claim that they do not use makeup because of their love for Christ and the church. This may be true. However, to love the Lord Jesus is one thing, and to live Christ is another. We may do many things because we love the Lord and yet, in those very things, we may not actually live Him

18在召会生活中，人很可能凭某些习惯或风俗而活；换句话说，就是凭召会中所发展出来的某种文化而活，却不凭基督而活。譬如，一位弟兄也许觉得他不该去看电影。然而，使他不去电影院的，不是他活基督；乃是他照著召会生活中一般的作法而活。我们必须有把握说，我们不作某些事，是因为我们活基督。我们不需要有一条不看电影的规定。我们在召会中只该有活基督的经历。如果我们真在召会中活基督，这样，当我们不作某件事情时，不是因为我们认为那件事是错的，乃是因为我们活基督。今天我们所需要的不仅是爱祂，更是活祂。

18In the church life it is possible to live by certain habits or customs, in other words, by a certain culture developed in the church, instead of by Christ. For example, a certain brother may feel that he should not attend movies. However, what keeps him from going to the movie theater is not that he is living Christ; it is that he is living according to a certain practice common in the church life. We need to have the assurance that our reason for not doing certain things is that we live Christ. We need not have a rule about staying away from movies. We should simply have the experience of living Christ in the church. If we truly live Christ in the church, then when we refrain from doing a certain thing, it will not be because we regard that thing as wrong; it will be because we are living Christ. Our need today is not only to love Him, but also to live Him.

19夫妻之间有争执是很平常的。一位弟兄的妻子发表与他不同的观点时，他也许立刻就开始争辩，不肯让步。在我早期的婚姻生活中，我的妻子发表与我不同的观点时，我的态度就是绝不让步。我的作法乃是抓住作头的地位，盼望我的妻子服从。虽然我外面没有说出来，但我的态度和作法就是这样。后来我知道，身为召会的领头人和供应神话语的人，与妻子争辩是不对的。所以，我试著忍住怒气，不与她争辩。因著我爱主，我就尽所能的不与妻子争吵。然而，我并没有凭基督而活；我只不过是极力凭自我的努力而活。

19It is common for husbands and wives to exchange words with each other. When a brother’s wife expresses a concept different from his, he may begin to argue immediately and refuse to give in. In the early years of my married life, my attitude was to never give in when my wife expressed a concept different from mine. My practice was to take my position as the head and expect my wife to be submissive. Although I did not put this into words outwardly, it was nonetheless my attitude and practice. Later I learned that, as a leading one in the church and as a minister of the Word, it was not right for me to argue with my wife. Therefore, I tried to suppress my anger and not to argue. Because I loved the Lord, I tried my best not to quarrel with my wife. However, I was not living by Christ. Instead, I exerted a tremendous amount of self-effort

只要活基督

SIMPLY LIVING CHRIST

20今天我能作见证，靠著主的恩典，我不再想要克制自己，我只要活基督。正如保罗所说，『在我，活著就是基督。』（腓一21。）基督就是我的文化，我的目标，我人生的意义和目的。在我日常的行事为人上，所有的地位都是为著基督的。因这缘故，罪、世界、肉体、己就没有地位。既然我的全人都是为著基督，文化也就没有地位了。我只要活基督，不是活一位有限的基督，乃是活一位延展无限的基督，就是那在万有中充满万有的一位。

20Today I can testify that, through the Lord’s grace, I no longer try to suppress myself. I simply live Christ. As Paul said, “To me to live is Christ” (Phil. 1:21). Christ is my culture, my goal, and the meaning and purpose of my human life. In my daily walk all the room is for Christ. For this reason, there is no room for sin, the world, the flesh, or the self. Since my whole being is for Christ, there is also no room for culture. I simply live Christ, and not a limited Christ, but an extensive Christ, the One who fills all and is in all

21基督从天上降到地上，然后在祂的死与复活之间下到阴间。在复活里，祂从阴间升到地上，然后在升天里，又从地上升到天上。这样宇宙旅行的结果，就使基督充满了万有。因此，祂乃是延展无限的一位。这样延展无限的一位，就是我们的生命，并且我们可以活祂。在歌罗西书里，保罗陈明这样一位延展无限的基督，为要使我们有深刻的印象，看见这位基督应当顶替我们的文化这个事实。不要试著丢弃你的文化。你这样作，所有的努力都是徒然的。只要活基督，基督就要以祂自己来顶替你的文化。

21Christ descended from the heavens to the earth and then, in the interval between His death and resurrection, He descended into Hades. In resurrection He ascended from Hades to earth and then, in His ascension, from the earth to the heavens. As a result of such a universal traveling, Christ fills all things. Thus, He is the extensive One. As such an extensive One, He is our life, and we may live Him. In the book of Colossians Paul presents such an extensive Christ in order to impress us with the fact that this Christ should replace our culture. Do not try to drop your culture. All your efforts to do so will be in vain. Simply live Christ, and Christ will replace your culture with Himself

22我们不该宝贝任何一种主义，因为所有的主义都与文化有关。我们不该照著主义而活，只该活基督这个活的人位；祂是众圣徒的分、那不能看见之神的像、旧造和新造的首生者，祂是万有都在祂里面并为著祂而造的一位，也是在新人里作我们生命的一位。这样一位延展无限的基督乃是我们文化的顶替。

22We should not treasure any type of ism, for all isms have to do with culture. Instead of living according to an ism, we should live Christ, a living Person, who is the portion of the saints, the image of the invisible God, the Firstborn of both the old creation and the new creation, the One in whom and unto whom all things were created, and the One who is our life in the new man. Such an extensive Christ is the replacement for our culture.

23保罗在歌罗西书里所关切的，主要的不是罪、世界或己。他所关切的乃是文化；文化顶替了神，使神不再是使生活有意义、有目的的因素。既然基督已经叫我们与祂自己和好，我们就该活祂，并让祂顶替我们文化的每一方面。因此，我们在歌罗西书里看见了这位延展无限之基督的启示。我们需要接受这位基督作我们生活的意义、目的和目标；我们需要凭祂而活。

23In the book of Colossians, Paul’s concern is not mainly with sin, the world, or even with the self. His concern is with culture, which becomes the factor that replaces God to give meaning and purpose to life. Now that Christ has reconciled us to Himself, we should live Him and allow Him to replace every aspect of our culture. Therefore, in Colossians we see the revelation of the extensive Christ. We need to take this Christ as the meaning, purpose, and goal of our life; we need to live by Him