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歌罗西书生命读经 · 第5篇

基督─居首位并包罗万有者，神的中心与普及

Christ—the preeminent and all-inclusive One, The centrality and universality of God
1读经：歌罗西书1:15,18;3:11。
1Scripture Reading: Col. 1:15, 18; 3:11
2背景─黑暗的权势当主耶稣对付犹太的宗教家时，祂宣告他们是瞎眼的。（太十五14，二三16～17，19，24，26。）主耶稣在约翰十二章四十六节说，『我到世上来作光，叫一切信入我的，不住在黑暗里。』主叫人知道，没有祂，人就在黑暗里。再者，祂在约翰八章十二节宣告说，『我是世界的光，跟从我的，就绝不在黑暗里行，必要得著生命的光。』主这里的话指明，一切不接受祂作生命的人，就没有光，反而在黑暗里行。福音书清楚指明，根据神的话而形成并设立的犹太宗教，已经黑暗了。随著这个黑暗，有一个权势，就是保罗在歌罗西一章十三节所说黑暗的权势。法利赛人和祭司都在这黑暗的权势之下。事实上，这个撒但黑暗的权势控制了犹太教的一切；牠控制了圣殿、祭司体系、甚至对圣经的领会。犹太教完全在黑暗权势的控制之下。在福音书中，这个黑暗不是与外邦世界有关，乃是与犹太宗教有关，就是与根据圣经所形成的宗教有关。
2THE BACKGROUND—THE AUTHORITY OF DARKNESS In His dealings with the Jewish religionists, the Lord Jesus declared that they were blind (Matt. 15:14; 23:16,17, 19, 24, 26). In John 12:46 the Lord Jesus said, “I have come a light into the world, that every one who believes in Me may not remain in darkness.” The Lord let the people know that without Him they were in darkness. Furthermore, in John 8:12 He declared, “I am the light of the world; he who follows Me shall by no means walk in darkness, but shall have the light of life.” The Lord’sword here indicates that anyone who does not receive Him as life will not have any light, but will walk in darkness. The Gospels indicate clearly that the Jewish religion which was formed and constituted according to God’sWord had become darkness. With this darkness there was an authority, the authority identified by Paul in Colossians 1:13 as the authority of darkness. The Pharisees and priests were under this authority of darkness. In fact, this satanic authority of darkness controlled all of Judaism; it controlled the temple, the priesthood, and even the understanding of the Scriptures. Judaism was altogether under the control of the authority of darkness. In the Gospels this darkness is related not to the Gentile world, but to the Jewish religion, to the religion formed according to the Scriptures
3使徒行传比四福音书更多启示出，犹太宗教已完全成为控制人的黑暗权势。将使徒下在监里，以及杀害司提反的事，都是犹太的宗教家一手造成的。大数的扫罗也曾是这样一个宗教家，在黑暗权势的控制之下。当他积极逼迫那些呼求主耶稣之名的人，执行著黑暗权势的意愿时，在他往大马色的路上，主遇见了他。保罗日后作见证说，他『在路上看见一道光，比日头还亮』，四面照著他，（徒二六13，）不仅如此，主对他说，『扫罗，扫罗，你为甚么逼迫我？』（14。）由于这光的照耀和主的说话，大数的扫罗就蒙拯救脱离黑暗的权势，被迁入另一个范围，就是光的范围，也就是神爱子的国。
3Even more than the four Gospels, the book of Acts reveals that the Jewish religion had become altogether the authority of darkness under which people were controlled. The Jewish religionists were responsible for casting the apostles into prison and for killing Stephen. Saul of Tarsus was one of these religionists under the control of the authority of darkness. As he was carrying out the will of the authority of darkness through aggressively persecuting those who called on the name of the Lord Jesus, he was confronted by the Lord on the way to Damascus. As Paul testified later, he “saw in the way a light from heaven, above the brightness of the sun” shining round about him (Acts 26:13). Furthermore, the Lord spoke to him, saying, “Saul, Saul, why persecutest thou me?” (Acts 26:14). Through the shining of this light and the Lord’s speaking, Saul of Tarsus was delivered out of the authority of darkness and was transferred into another realm, a realm of light, which is the kingdom of the Son of God’s love.
4按照新约，神的儿子乃是神圣生命的彰显和具体化身。这意思是说，子的国乃是生命的范围。我们所迁入的国是神爱子的国，这事实指明，这生命的范围是在爱里，不是在惧怕里。今天我们所在其中的国，乃是充满生命、光和爱的范围。犹太宗教如何成了黑暗权势的一部分，照样，召会也落入黑暗猖狂的权势之下。召会出现后不久，堕落就开始发生了。在哥林多前书，我们看到邪恶的事，就如分裂、淫乱和争讼。相反的，歌罗西书所对付的不是有罪的事，乃是宗教、仪文、规条和哲学。在歌罗西的圣徒虽然没有落入邪恶的事里，却因著容让文化的最高产物侵入召会，而落到黑暗的权势之下。保罗写信给歌罗西人的时候，似乎在说，『亲爱的歌罗西圣徒阿，我相信基督以前，多年在犹太教里那个黑暗的权势之下。但有一天，我蒙拯救脱离那个权势，并迁入神爱子的国里。藉著福音的传扬，你们也蒙拯救脱离黑暗的权势，并迁入我所在的同一个奇妙的范围里。你们为甚么还要回到那些你们蒙拯救所脱离的事物？你们已经回到犹太宗教和希腊哲学，你们又一次落在从前辖制你们的思想和生活的观念之下。这意思是说，你们现在是在你们已经蒙拯救脱离的那个黑暗权势之下。你们好像俘虏被掳去了。你们为甚么仍然遵守月朔、安息日、饮食的条例？你们还不知道那一切都是黑暗的权势么？』保罗知道，在歌罗西的圣徒又一次陷入撒但黑暗的权势之下。
4According to the New Testament, the Son of God is the expression of the divine life and its embodiment. This means that the kingdom of the Son is a realm of life. The fact that the kingdom into which we have been transferred is the kingdom of the Son of God’s love indicates that this realm of life is in love, not in fear. The kingdom in which we find ourselves today is a realm full of life, light, and love. Just as the Jewish religion has become a part of the authority of darkness, so the church also has fallen under the prevailing authority of darkness. Degradation began to take place not long after the church had come into existence. In 1 Corinthians we see evil things such as division, fornication, and lawsuits. Colossians, on the contrary, deals not with sinful things, but with religion, observances, ordinances, and philosophy. Although the saints in Colosse did not fall into evil things, they did come under the authority of darkness by allowing the highest products of culture to invade the church. As he was writing the Epistle to the Colossians, Paul seemed to be saying, “Dear saints at Colosse, before I believed in Christ, I spent years under the authority of darkness in Judaism. But one day I was delivered out of that authority and transferred into the kingdom of the Son of God’s love. Through the preaching of the gospel, you also have been delivered out of the authority of darkness and transferred into the same wonderful realm that I am in. Why then have you gone back to the very things from which you have been delivered? You have returned to the Jewish religion and Greek philosophy. You have once again come under those concepts that used to control your thought and life in the past. This means you are now under the very authority of darkness from which you have been delivered. You have been carried off as a spoil, as a prey. Why do you still observe new moons, Sabbaths, and regulations concerning eating and drinking? Don’ty ou know all that is the authority of darkness?” Paul knew that the saints in Colosse had again fallen under the satanic authority of darkness
5同样的原则，今天的天主教、更正教的各宗派、以及各种独立的基督徒团体，多多少少都落在黑暗的权势之下。他们是在黑暗里，因为他们多半只有基督的名，却没有基督的实际。基督是那独一的光。离了祂，就没有光。今天许多基督徒之所以在黑暗中，是因他们在经历上没有基督。在神学院里的人研究神学和基督论，但对神、对基督却没有真正的经历。因此，他们没有光。
5In the same principle, the Catholic Church, the Protestant denominations, and the various independent Christian groups are to a certain extent under the authority of darkness today. They are in darkness because for the most part they have Christ in name, but not in reality. Christ is the unique light. Apart from Him, there is no light. The reason so many Christians are in darkness is that they do not have Christ in an experiential way. Those in the seminaries may study theology and Christology, but they may not have the genuine experience of God and of Christ. Therefore, they are without light.
6许多信徒坚信圣经充满了光。这当然是对的。但我们若不在主的面光中读主的话，连我们的读经也会在黑暗里。我们就像主在约翰五章三十九至四十节所说的法利赛人：『你们查考圣经，因你们以为其中有永远的生命，为我作见证的就是这经。然而你们不肯到我这里来得生命。』我们可能有圣经在手中，却仍然是瞎眼的，并且是在黑暗里。当基督说那些宗教徒瞎了眼，他们就被得罪了。（九39～41。）他们以为自己外表上既有圣经，就在光中了。但事实上，他们因为没有基督而瞎了眼；惟有基督才是世界的光。凡是没有主耶稣同在的地方，就是在黑暗的权势下。我们需要把这个原则应用到我们自己身上。在我们这个人身上或是在我们的日常生活中，凡是没有基督的部分，都是在黑暗里。我们这些在主恢复里的人，在每天的行事为人中，若是在经历上和实际上没有基督，我们就是在黑暗里。不要以为只因你听到许多信息和教训，你就在光中。你很可能仍在黑暗里。例如在我们的婚姻生活中，我们可能仍旧在黑暗的权势下。当一位弟兄和妻子吵嘴时，两个人都在黑暗里。因著他们在黑暗里，就彼此控告、指责。弟兄当中或姊妹当中起争论时也是如此。我们的经历证明，每当我们在自己里面生活、为人、行动时，我们就在黑暗里。我们不需要犯甚么大罪，才在黑暗里。我们只要照著自己生活，就在黑暗里，因为这使我们与基督分开。
6Many believers insist that the Bible is full of light. This, of course, is true. But if we do not read the Word in the Lord’s presence, even our reading of the Scriptures will be in darkness. We shall be like the Pharisees addressed by the Lord Jesus in John 5:39 and 40: “You search the Scriptures, because you think that in them you have eternal life, and it is these that testify concerning Me; and you are not willing to come to Me that you may have life.” It is possible to have the Bible in our hand and yet still be blind and in darkness. The religionists were offended when Christ told them they were blind (John 9:39-41). They thought they were in light because they had the Scriptures in an outward way. But actually they were blind because they did not have Christ, who alone is the light of the world. Any place where the Lord Jesus is not present is under the authority of darkness. We need to apply this principle to ourselves. Any part of our being or of our daily life that is without Christ is in darkness. If we in the Lord’s recovery do not have Christ experientially and in a practical way in our daily walk, we are in darkness. Do not think simply because you hear so many messages and teachings you are in the light. It is very possible that you are still in darkness. For example, we may still be under the authority of darkness in our married life. When a brother is exchanging words with his wife, both he and his wife are in darkness. Because they are in darkness, they accuse and blame each other. The same is true when there are arguments between brothers or between sisters. Our experience testifies that whenever we live, walk, and behave in the self, we are in darkness. There is no need to commit some gross sin in order to be in darkness. Simply living according to the self puts us in darkness, for it causes us to be separated from Christ
7我们千万不要以为黑暗只在犹太教、天主教、各宗派和分裂的团体中得势，而不在我们里面。我们自己可能仍在黑暗的权势之下。我们一在天然的人里，不接受基督作我们的人位，不凭祂而活，我们就在黑暗里。我们必须记住，惟有祂才是光。祂必须浸透并充满我们日常生活的每一面。否则，我们每天的生活行动，至少有些部分会没有被基督充满，我们生活的那些部分就在黑暗里。
7We should never think that darkness prevails only in Judaism, in Catholicism, or in the denominations and divisions, but not in us. It is possible that we ourselves may still be under the authority of darkness. Whenever we are in the natural man, not taking Christ as our person and living by Him, we are in darkness. We must remember that He alone is light. He must saturate and prevail in every aspect of our daily living. Otherwise, at least certain parts of our daily walk will not be filled with Christ, and those parts of our life will be in darkness.
8我们的家有许多房间。有些房间是在光中，有些房间是黑暗的。我们里面的人和日常生活也是一样。我们的生活、为人，有些方面是明亮的，充满了光，因为基督在那里居首位。但我们这人的其他部分，或生活中的其他方面，很可能向主关闭，而没有让祂来摸我们。我们的生命和生活向基督关闭的那些部分，自然而然就在黑暗里，因为基督这惟一的光没有得著地位。惟有基督占有我们的每一部分和日常生活的每一方面时，我们才能完全在光中，并完全蒙拯救脱离黑暗权势的控制。歌罗西人所犯的错误，就是接受并跟随基督以外的事物。接受任何顶替基督的事物，不仅是在黑暗中，更是在黑暗权势的控制之下。任何代替基督的事物─哲学、宗教、性格、美德、观念、意见─都成了控制我们的黑暗权势。在歌罗西，黑暗的权势是犹太宗教的仪文、异教的规条、哲学、神秘主义以及禁欲主义。虽然这些东西似乎是好的，实际上却是黑暗的权势，因为这些事物顶替了基督，使基督这光被摆在一边。因此，黑暗又猖狂起来，而辖制了召会中的圣徒。这是当时歌罗西的光景，也可能是今天的光景。
8Our homes have many rooms. Some rooms may be in the light, whereas others may be dark. The same may be true of our inner being and of our daily living. In certain respects, our life and our walk may be bright, full of light, because Christ occupies the prevailing position there. However, in other parts of our being or in other aspects of our living, we may be closed to the Lord and not allow Him to touch us. Those parts of our life and living that are closed off from Christ are spontaneously in darkness because Christ, the One who is the very light, has no place. Only when Christ occupies every part of us and every aspect of our daily walk can we be wholly in the light and altogether be delivered from the control of the authority of darkness. The mistake the Colossians were making was that of receiving and following something other than Christ. To accept something in place of Christ is not only to be in darkness, but also to be under the controlling authority of darkness. Anything that is a substitute for Christ—philosophy, religion, character, virtues, concepts, opinions—becomes the authority of darkness to control us. At Colosse, the authority of darkness was Jewish religious observances, pagan ordinances, philosophy, mysticism, and asceticism. Although these things seemed to be good, they were actually the authority of darkness because they replaced Christ. They caused Christ, the light, to be set aside. Therefore, darkness became prevailing once again and controlled the saints in the church. This was the situation in Colosse, and may also be the situation today
基督的居首位
THE PREEMINENCE AND
与包罗万有
ALL-INCLUSIVENESS OF CHRIST
9以这个为背景，我们需要看见基督是那居首位与包罗万有者，是神的中心与普及。歌罗西书启示基督是居首位的，祂在凡事上居首位。在首先的创造和新造中，基督都居首位。一章十五节告诉我们，基督是『一切受造之物的首生者』；十八节说，祂是『从死人中复活的首生者』。神的新造是凭著复活。基督在新造中居首位，意思是说，祂是在复活里的头一位。祂在创造与复活中，都是第一位。这意思是说，祂在旧造的宇宙和新造的召会中，都是第一位。宇宙乃是召会存在的环境，召会的存在是作基督的身体，以完满的彰显基督。基督不仅在召会里，就是在身体中是首位的，祂也在环境里，就是在宇宙中是首位的。这说出祂在凡事上都是第一位。
9With this as the background, we need to see that Christ is the preeminent and all-inclusive One, the centrality and universality of God. The book of Colossians reveals that Christ is preeminent, that He has the first place in everything. Both in the first creation and in the new creation Christ occupies the first place. In 1:15 we are told that Christ is the “firstborn of all creation,” and in 1:18, that He is the “firstborn from among the dead.” The new creation of God is by resurrection. For Christ to be preeminent in the new creation means that He is the first in resurrection. He is the first both in creation and in resurrection. This means that He is the first in the old creation, the universe, and in the new creation, the church. The universe is the environment in which the church exists as the Body of Christ to express Christ in full. Christ is not only first in the church, the Body, but also first in the environment, the universe. This means that He is first in everything.
10歌罗西一章十九节说，『因为一切的丰满，乐意居住在祂里面。』这节所说的丰满究竟是甚么？许多人会回答说，这是神格的丰满。虽然这样回答没有错，但保罗在此却没有用『神格的』或『神的』这些辞来形容丰满这辞。他只说，一切的丰满喜欢、乐意居住在基督里面。在这个宇宙中有一个东西叫作丰满，这丰满乐意居住在居首位、包罗万有的基督里面。许多基督徒无法分辨丰满和丰富。当他们说到那灵的丰满时，他们的意思是那灵的丰富。一章十九节的丰满，不是指神所是的丰富，乃是指那些丰富的彰显。不论在受造之物中，或在召会里，神丰富之所是的一切彰显，都居住在基督里面。一切受造之物，以及整个召会，都充满了这位作神丰富之彰显的基督。这样的丰满，乐意如此。这是基督所喜悦的。
10Colossians 1:19 says, “For in Him all the fullness was pleased to dwell.” What is the fullness spoken of in this verse? Many would answer that it is the fullness of the Godhead. Although this is correct, here Paul does not modify the word fullness by a phrase such as “of the Godhead” or “of God.” He simply says that all the fullness was pleased, was happy, to dwell in Christ. There is something in this universe known as the fullness, and this fullness is pleased to dwell in the preeminent, all- inclusive Christ. Many Christians fail to distinguish between the fullness and the riches. When they speak of the fullness of the Spirit, they mean the riches of the Spirit. In 1:19 fullness does not denote the riches of what God is, but the expression of those riches. All the expression of the rich being of God, both in creation and in the church, dwells in Christ. All creation and all the church are filled with Christ as such an expression of God’s riches. Such a fullness is pleased with this. This is pleasant to Christ
11这里的丰满，意思是彰显。若是某件东西没有丰满，就无法彰显出来；若是有丰满，就能彰显出来。例如，我的爱若是很少，我的爱就无法彰显出来。但我的爱若是丰满的，我这爱的丰满就是爱的彰显。同样的原则，这丰满就是神一切所是的彰显。保罗在一章十九节说到丰满时，没有用任何形容词来形容，指明这丰满是惟一的。若加上任何形容词，就含示这丰满不是惟一的。为了保持这丰满的惟一性，保罗没有使用形容词。因此，这里的丰满就是『那』丰满。这丰满就是神的彰显，乃是一个人位。1:19一章十九节之后的几节里，有好几个人称代名词（中文译为『自己』），指出这丰满是一个人位。这指明这丰满乃是神的彰显，甚至就是神自己。在这丰满里，子乃是居首位的，因为一切的丰满乐意居住在祂里面。因此，祂必须在环境中并在召会里居首位。祂是居首位者。
11Fullness here means expression. If something has no fullness, it cannot be expressed. But if a thing has fullness, it can be expressed. For example, if I have very little love, my love cannot be expressed. But if my love is full, the fullness of my love will be its expression. In the same principle, the fullness is the expression of all that God is. In 1:19 Paul speaks of the fullness as the fullness, using no word to modify it. This indicates that he is speaking of the unique fullness. To modify the fullness in any way would imply that it is not unique. In order to preserve the uniqueness of the fullness, Paul did not use a modifier. Hence, the fullness here is simply the fullness. The fullness, the expression of God, is a person. Many of the personal pronouns in the verses following refer to the fullness as a person. This indicates that the fullness is the expression of God, even God Himself. In this fullness the Son is preeminent, for all the fullness is pleased to dwell in Him. Therefore, He must have the first place in the environment and in the church. He is the preeminent One.
12祂也是包罗万有者。基督是宇宙中一切正面事物的实际。我们若认识圣经和神的经纶，我们就领会，基督就是诸天、地、太阳、生命、光、星辰、树木、花、水、空气和食物。物质的东西，乃是祂之于我们所是的一幅图画。不仅如此，基督也是一切神圣的属性，诸如能力、圣别、公义、恩慈和爱。祂也是人性的美德，诸如谦卑、忍耐。再者，祂是召会和召会的各肢体，祂是神的建造以及这建造中的每一块石头。这意思是说，基督是你，也是我。有些人曲解我们的话，错误的指控我们教导泛神论。泛神论是属撒但的信仰，将神与宇宙混为一谈。这是属鬼魔的，我们毫无保留的将之弃绝。但根据圣经的启示，我们必须见证，基督那包罗万有者，乃是一切正面事物的实际。当我们说到基督是你也是我时，我们不是说，我们是神或我们将要变成神。照样，当我们说基督是真正的食物（见约六55）时，我们不是说物质的食物是神。这种观念不仅是荒谬的，也是属撒但的。那些指控我们教导泛神论的人，从来没有看见基督是包罗万有的。基督是包罗万有者，祂是神的中心与普及。一九三四年，倪弟兄在上海所召开的第三次得胜者特会，首次用到这个说法。从歌罗西书指出，包罗万有的基督，乃是神定旨的中心和圆周。基督是神定旨的中心与普及；祂是轮轴，也是轮辋。换句话说，基督乃是一切。我再说，这不是泛神论，这只是叙述一个事实：基督是神经纶的中心和圆周。
12He is also the all-inclusive One. Christ is the reality of all the positive things in the universe. If we know the Bible and God’secon o my, we shall realize that Christ is the heavens, the earth, the sun, life, light, the star, trees, flowers, water, air, and food. The material things are pictures of what He is to us. Furthermore, Christ is all the divine attributes, such as power, holiness, righteousness, kindness, and love. He is also the human virtues, such as humility and patience. Moreover, He is the church and every member of the church, God’s building and every stone in the building. This means that Christ is you and me. Some twist our words and falsely accuse us of teaching pantheism. Pantheism is the satanic belief that identifies God with the universe. This is devilish, and we repudiate it without reservation. But according to the revelation of the Bible, we must testify that Christ, the all-inclusive One, is the reality of all positive things. When we say that Christ is you and me, we do not mean that we are God or that we shall ever become God. Likewise, when we say that Christ is the real food (see John 6:55), we do not mean that physical food is God. Such a concept is not only absurd, but also satanic. Those who accuse us of teaching pantheism have never seen the all- inclusiveness of Christ. As the all-inclusive One, Christ is the centrality and universality of God. This expression was first used by Brother Nee in 1934, at the third overcomer conference held in Shanghai. He pointed out from the book of Colossians that the all-inclusive Christ is the center and the circumference of God’s purpose. Christ is both the centrality and universality of God’s purpose. He is the hub and also the rim. In other words, Christ is all. Again I say that this is not pantheism. It is simply a statement of the fact that Christ is both the center and the circumference of God’secon o my
13当我头一次听见倪弟兄说到基督的中心与普及时，我十分吃惊。以前我从来没有听过这样的事。自一九三四年之后，我能由多年的经历中作见证，基督的确是中心和圆周，就是神经纶的中心和普及。在神的经纶里，基督乃是一切。在歌罗西的圣徒转向宗教和哲学乃是错误的。这样的事与神的经纶是相对的。在神的经纶里，只有基督有地位；基督乃是一切，又在一切之内。
13When I first heard Brother Nee speak of the centrality and universality of Christ, I was greatly surprised. Never be fore had I heard such a thing. From my experience in the years since 1934 I can testify that Christ truly is the center and the circumference, the centrality and universality of God’secon o my. In God’secon o my Christ is everything. The saints in Colosse were wrong in turning to religion and philosophy. Such things are against God’secon o my, where there is room only for Christ, the One who is all and in all.
壹 福音书中的基督
I. CHRIST IN THE GOSPELS
一 成为肉体，穿上旧造
A. Incarnated to Put On the Old Creation
14现在让我们从整体来看福音书、使徒行传、书信、和启示录中的基督，然后再看歌罗西书中的基督。在福音书中，我们看到基督成为肉体，穿上旧造。约翰一章十四节说，话成了肉体。这里的肉体是指旧造的人。严格的说，神没有创造肉体；祂乃是为人创造了一个身体。但因著堕落，罪进到人的身体里，使身体成了肉体。因此，约翰一章十四节的肉体，是指旧造之一部分的人。人─受造之物的元首─已成了肉体。基督因著成为肉体，成了一个人，因而穿上了旧造。二经过人性生活，以彰显神基督在祂整个人性生活中，彰显了神。约翰一章十八节说，从来没有人看见神，只有子将祂表明出来。基督在祂地上三十三年半的生活中，表明神并彰显神。
14Let us now, in the way of an overall survey, look at Christ in the Gospels, in the Acts, in the Epistles, in Revelation, and then in Colossians. In the Gospels we see that Christ was incarnated to put on the old creation. John 1:14 says that the Word became flesh. Flesh here denotes man of the old creation. Strictly speaking, God did not create the flesh; He created a body for man. But through the fall, sin entered into man’s body and caused it to become flesh. Hence, the flesh in John 1:14 refers to man as part of the old creation. Man, the head of creation, had become flesh. By incarnation Christ became a man and thereby put on the old creation. B. Passing through Human Living to Express God Throughout His human living, Christ expressed God. John 1:18 says that no one has ever seen God, but the Son has declared Him. During the thirty-three and a half years of His life on earth, Christ declared God and expressed Him
三 钉十字架，以了结旧造
C. Crucified to Terminate the Old Creation
15当基督被钉十字架时，祂了结了旧造。如果问一个犹太人，当耶稣被钉死的时候，发生了甚么事，他很可能会回答说，一位名叫耶稣的拿撒勒人死在十字架上；一位刚得救的基督徒可能说，是他的救主被钉死；一位比较长进的基督徒可能回答说，不仅作他救主的基督被钉死，他自己也与基督同钉十字架；一位更有长进的基督徒可能回答说，基督、己、撒但和世界，都在十字架上被对付了。然而，即使这样的答案也是不彀的。在十字架上，基督钉死了罪、撒但、世界、旧人、和整个旧造；再者，规条中诫命的律法也被钉在其上。因此，基督的死了结了整个旧造。
15When Christ was crucified, He terminated the old creation. If a Jew were asked what happened when Jesus was crucified, he would probably answer that a man named Jesus of Nazareth died on the cross. A new Christian may say that it was his Savior who was crucified. A more advanced Christian may reply that not only was Christ crucified as his Savior, but that he himself also was crucified with Christ. An even more advanced Christian may answer that Christ, the self, Satan, and the world were all dealt with on the cross. However, not even this answer is sufficient. On the cross, Christ crucified sin, Satan, the world, the old man, and the entire creation. Moreover, the law of commandments in ordinances was also crucified there. Therefore, the death of Christ terminated the entire old creation
四 复活以产生召会，就是新造
D. Resurrected to Produce the Church, the New Creation
16根据福音书，基督复活产生了召会，就是新造。祂是那一粒落在地里的麦子，在复活里产生出许多子粒，以形成召会。（约十二24。）
16According to the Gospels, Christ was resurrected to produce the church, the new creation. He was the one grain of wheat that fell into the ground and produced many grains in resurrection to form the church (John 12:24
贰 使徒行传中的基督
II. CHRIST IN THE ACTS
17在使徒行传，我们看见基督被高举，使徒向著召会作万有的头。使徒行传也启示，基督被高举之后，又成为灵降下来，以完成神的目的。此外，使徒行传还启示，基督已经繁增，产生了召会。
17In the Acts we see that Christ has been exalted to be the Head overall things to the church. Acts also reveals that after His exaltation Christ descended as the Spirit to carry out God’sin tent i on. Furthermore, the book of Acts reveals that Christ has been propagated to bring the church into existence.
参 书信中的基督
III. CHRIST IN THE EPISTLES
18在书信中，我们看见基督是我们的公义、（林前一30、）生命、（约壹五12、）生命的供应、（腓一19、）圣别、救赎（林前一30）和荣耀。（提前一11。）基督这一切的方面指明，我们要经历完全的变化，结果使我们得荣耀。
18In the Epistles we see that Christ is our righteousness (1 Cor. 1:30), our life (1 John 5:12), our life supply (Phil. 1:19), our holiness (1 Cor. 1:30), our redemption (1 Cor. 1:30), and our glory (1 Tim. 1:1). All these aspects of Christ indicate that we shall experience a full transformation resulting in glorification
肆 启示录中的基督
IV. CHRIST IN REVELATION
19在启示录中，我们看见基督乃是众召会的见证。在召会中，我们只见证基督。不仅如此，在启示录中，我们看见基督乃是要来之国度的君王；至终，基督是永世里新耶路撒冷的中心。
19In the book of Revelation we see that Christ is the testimony of the churches. In the churches we testify only to Christ. Furthermore, in Revelation we see that Christ is the King in the coming kingdom and, ultimately, the center of the New Jerusalem in eternity
伍 歌罗西书中的基督
V. CHRIST IN THE BOOK OF COLOSSIANS
20我们已经看见，在歌罗西书中，基督是居首位者（一15，18）与包罗万有者。（三11。）祂是神经纶的中心与普及。在歌罗西书中，保罗用许多独特的说法来描述基督，这些说法在圣经别处是找不到的。这指明在歌罗西书里，我们有基督在圣经中最高的启示。这卷书像锡安山，是众山中的最高峰。我们珍赏这卷书，因为牠以独特的方式，陈明基督是那居首位并包罗万有者，是神的中心与普及。
20We have seen that in the book of Colossians Christ is the preeminent One (1:15, 18) and the all-inclusive One (3:11). He is the centrality and universality of God’secon o my. In Colossians Paul uses a number of unique expressions to describe Christ, expressions that are not found elsewhere in the Scriptures. This indicates that in Colossians we have the highest revelation of Christ found in the Bible. This book is like Mount Zion, the highest peak among the mountains. We appreciate this book because, in a unique way, it presents Christ as the preeminent and all-inclusive One, the centrality and universality of God