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歌罗西书生命读经 · 第9篇

基督─从死人中复活的首生者

CHRIST—FIRSTBORN FROM AMONG THE DEAD
1读经：歌罗西书一章十八至二十三节。我们已经看见歌罗西书启示基督是一切。在宇宙中，有创造的神，也有受造之物。根据一章十五节，基督乃是那不能看见之神的像。这意思是说，祂一点不差的就是神自己完满的彰显。不仅如此，基督是受造之物的首生者，是神一切所造之物中的第一个。
1Scripture Reading: Col. 1:18-23 We have seen that the book of Colossians reveals that Christ is everything. In the universe there is God the Creator, and there is the creation. According to 1:15, Christ is the image of the invisible God. This means that He is nothing less than God Himself in full expression. Furthermore, Christ is the firstborn of creation, the first among all God’s creatures
2神完成了两个创造，就是旧造和新造。旧造包括天、地、人类、和亿万不同的东西。新造就是召会，基督的身体。十五至十七节揭示，基督在原初的创造中是首生者，在一切受造之物中居首位。十八节显示，基督在复活里是首生者，是身体的头，在召会，神的新造（林后五17，加六15）里居首位。头一次的创造是藉著神的说话而产生的。罗马四章十七节说，神称无为有。相反的，新造是藉著复活，藉著旧造的死与复活而产生的。在召会这个新造里，基督乃是从死人中复活的首生者。
2God has accomplished two creations, the old creation and the new creation. The old creation includes heaven, earth, mankind, and millions of different items. The new creation is the church, the Body of Christ. Verses 15 through 17 unveil Christ as the first in the original creation, as the One who has the preeminence among all creatures. Verse 18 shows that Christ is the first in resurrection as the Head of the Body. He is the One who has the first place in the church. The first creation came into being through the speaking of God. In the words of Romans 4:17, God called the things not being as being. The new creation, on the contrary, came into being through resurrection, through the death and resurrection of the old creation. In this new creation, the church, Christ is the firstborn from among the dead
基督的两次出生
THE TWO BIRTHS OF CHRIST
3基督作为神的儿子，经过了两次出生。第一次的出生发生在祂成为肉体的时候，第二次是在祂的复活里。所有的基督徒都晓得，基督藉著成为肉体而出生；但很少人认为祂的复活也是一种出生。行传十三章三十三节指明，基督在复活里出生、生下来了。藉著复活，祂生为神的儿子。然而，在祂成为肉体以前，在永远里，祂已经是神的儿子了。那么祂为甚么还需要在复活里生为神的儿子？基督在成为肉体之前，不是一个人。祂只是无限、永远的神。但在时期满足的时候，基督由圣灵在马利亚腹中成孕，九个月后，出生在伯利恒的一个马槽里。根据约翰一章十四节，话，就是基督，成了肉体。这意思是说，祂采取了成为人这个步骤。何等奇妙，藉著成为肉体，这位无限、永远的神成了人！然而，祂成了人，并不是说祂就不再是神了。
3As the Son of God, Christ has passed through two births. The first birth took place at His incarnation, and the second, in His resurrection. All Christians realize that Christ was born through incarnation, but not many regard His resurrection also as a birth. Acts 13:33 indicates that Christ was begotten, or born, in resurrection. Through resurrection He was begotten as the Son of God. However, before His incarnation, in eternity, He was already the Son of God. Why then did He need to be born the Son of God in resurrection? Before His incarnation, Christ was not a man. He was simply the infinite, eternal God. But in the fullness of time, Christ was conceived by the Holy Spirit in the womb of Mary, and nine months later He was born in a manger in Bethlehem. According to John 1:14, the Word who is Christ became flesh. This means that He took the step of becoming a man. How marvelous that through incarnation the infinite, eternal God became a man! However, in becoming man, He did not cease to be God.
4基督在地上生活了三十三年半以后，被钉死在十字架上。然后在复活里，祂采取了第二个步骤，第二次出生，成为神的长子。基督复活之前，乃是神的独生子；（约三16；）但藉著复活，独生子成了许多弟兄中的长子。（罗八29。）根据希伯来二章十节，神要领许多的儿子进荣耀里去。这许多的儿子，就是作长子之基督的众弟兄。藉著基督的两次出生，神性就被带进人性里，人性也被带进神性里。藉著基督的成为肉体，神就被带到人里面。在基督成为肉体之前，神是在人以外。但藉著基督的成为肉体，神就被带进人性里。我们可以说，随著基督的出生，神就生到人里面。因此，藉著基督成为肉体的头一次出生，神被带到人里面，并且与人成为一。然后藉著基督的复活，人被带进神里面。当主耶稣在地上时，神乃是活在一个人里面，因为神在祂里面。如今藉著基督的复活，人就被带进神里面。阿利路亚，基督是人，在诸天之上！神已经被带进人里面，人也已经被带进神里面。这是何等的交流！何等奇妙的双向交通！在这双向的交通里，神藉著成为肉体进到人里面，人也藉著复活被带进神里面。
4After living on earth for thirty-three and a half years, Christ was crucified. Then in resurrection He took a second step to be born the second time and become the firstborn Son of God. Before His resurrection, Christ was the only begotten Son of God (John 3:1 6). But through resurrection the only begotten Son became the firstborn among many brothers (Rom. 8:29). According to Hebrews 2:10, God is leading many sons into glory. These many sons are the many brothers of Christ as the firstborn Son. Through the two births of Christ, divinity has been brought into humanity, and humanity has been brought into divinity. By the incarnation of Christ God was brought into man. Prior to Christ’sin carnation, God was outside of man. However, through Christ’sin carnation God was brought into humanity. We may say that with the birth of Christ God was born into man. Therefore, by Christ’s first birth in incarnation God was brought into man and became one with man. Then through Christ’s resurrection man was brought into God. When the Lord Jesus was on earth, God was living in a man, for God was in Him. Now, through Christ’s resurrection, man has been brought into God. Hallelujah, as a man Christ is in the heavens! God has been brought into man, and man has been brought into God. What a transaction! What marvelous two- way traffic! In this two-way traffic God came into man through incarnation, and man was brought into God through resurrection.
5你有没有听过，神的儿子基督经过了两次的出生？你也许听过你需要第二次的出生，就是在灵里藉著圣灵而生，但你也许没有听过基督有两次出生，先在成为肉体里出生，然后在复活里出生。在永远里，基督就是神；藉著成为肉体，祂成为一个人；然后藉著复活，祂成为神的长子。我们经历基督的两次出生藉著基督，神已经被带进我们里面，我们也被带进神里面。为著这样的调和，赞美祂！在我们重生的同时，基督生到我们里面，我们也被带进神里面。因此，在我们基督徒的生活中，我们对于基督的两次出生，有一种内里且个人的经历。对基督来说，祂在复活里的出生，乃是在祂成为肉体的出生三十三年半之后。然而，在我们对基督的经历中，神被带到我们里面，以及我们被带到神里面，乃是同时的。为著神与我们之间奇妙的交通，赞美主！
5Have you ever heard that Christ, the Son of God, has passed through two births? You may have heard that you needed a second birth, the birth in the spirit through the Holy Spirit, but not that Christ was born twice, first in incarnation and then in resurrection. In eternity Christ was God. Through His incarnation He became a man, and through resurrection He became the firstborn Son of God. OUR EXPERIENCE OF CHRIST’ST WO BIRTHS Through Christ, God has been brought into us, and we have been brought into God. Praise Him for such a mingling! When we were born again, simultaneously Christ was born into us, and we were brought into God. Therefore, in our Christian life we have an inward and personal experience of both of the births of Christ. With Christ, His birth in resurrection came thirty-three and a half years after His birth through incarnation. However, in our experience of Christ, God was brought into us and we were brought into God at the same time. Praise the Lord for the marvelous traffic between God and us!
6歌罗西一章十九节说，一切的丰满，乐意居住在祂里面；二章九节宣告说，神格一切的丰满，都有形有体的居住在基督里面。保罗在二章十节继续说，我们在祂里面也得了丰满。既然一切的丰满都居住在基督里，并且我们也已经被摆在基督里，我们就得了丰满，充满了神圣的丰富。阿利路亚，我们在基督里得了丰满！实在说来，我们这些信基督的人很复杂，因为我们是在一位极其复杂者的里面。如果祂不复杂，人对祂的身位，就不会有甚么争辩了。
6Colossians 1:19 says that all the fullness was pleased to dwell in Christ, and 2:9 declares that in Christ dwells all the fullness of the Godhead bodily. In 2:10 Paul goes on to say that in Christ we are made full. Because all the fullness dwells in Christ and because we have been put into Christ, we have been made full, filled with the divine riches. Hallelujah, in Christ we are made full! In a very real sense, we who believe in Christ are complex, for we are in the One who is very complex. If He were not complex, there would have been no disputes regarding His Person
包罗万有者
THE ALL-INCLUSIVE ONE
7基督论（Christology）是对基督身位的神学研究。有些人教导基督是神也是人的真理。然而有些人教导说，基督是神，但不是人；或教导说，祂是人，但不是神。关于基督的身位，无须争辩。祂是包罗万有的。祂是神、是人，祂也是宇宙一切正面事物的实际。我们若看见基督是一切，就不会争辩关于祂的事了。好些经文清楚指明，基督是神。譬如，罗马九章五节说到『基督…是在万有之上，永远受颂赞的神』。在某个时候，基督成为人。然后藉著死与复活，祂成为神的长子。主耶稣活在地上时，是在门徒中间，但不在他们里面。因此，祂需要经过死与复活，好成为赐生命的灵，（林前十五45，）就是实际的灵，（约十四17，）进到祂的门徒里面。在约翰十四至十六章，门徒因著主要离开他们而忧愁。祂似乎对他们说，『我若不去，就无法进到你们里面。我必须经过死与复活，好成为赐生命的灵。然后我就要永远在你们里面。』主在复活那天，向门徒显现，向他们吹入一口气，说，『你们受圣灵。』（二十22。）这就是十四章十六至十七节、二十六节，十五章二十六节，和十六章七节、十三节所应许的那灵。主将圣灵吹到门徒里面，乃是祂应许圣灵作保惠师的应验。藉著将那灵，就是圣气，也就是赐生命的灵，吹到门徒里面，主就把祂自己分赐到他们里面作生命，并作一切正面的事物。
7Christology is the theological study of the Person of Christ. Some teach the truth that Christ is both God and man. Others, however, teach that Christ is God, but not man or that He is man, but not God. There is no need for disputes concerning the Person of Christ. He is all-inclusive. He is God, man, and the reality of every positive thing in the universe. If we see that Christ is everything, we shall not argue about Him. A number of verses indicate clearly that Christ is God. For example, Romans 9:5 speaks of “Christ, Who is overall, God blessed forever.” At a certain time Christ became a man. Then through death and resurrection He became the firstborn Son of God. In His life on earth, the Lord Jesus was among His disciples, but He was not in them. Hence, it was necessary for Him to pass through death and resurrection in order to come into His disciples as the life - giving Spirit (1 Cor. 15:45), the Spirit of reality (John 14:17). In John 14 through 16 the disciples were troubled by the fact that the Lord was leaving them. It seems that He was telling them, “If I do not go, there will be no way for Me to come into you. I must pass through death and resurrection in order to become the life - giving Spirit. Then I shall be in you forever.” On the day of His resurrection, the Lord appeared to the disciples, breathed into them, and said, “Receive the Holy Spirit” (John 20:22). This is the Spirit promised in 14:16-17, 26; 15:26 and 16:7, 13. The Lord’s breathing of the Holy Spirit into the disciples was the fulfillment of His promise of the Holy Spirit as the Comforter. By breathing the Spirit, the holy breath, the life-giving Spirit, into the disciples, the Lord imparted Himself into them as life and every positive thing.
8基督是神的儿子，取了两个特殊的步骤。首先，祂采取成为肉体的步骤，成了一个人，为著完成救赎，并了结旧造。其次，在复活里祂成了赐生命的灵，为要重生我们，好产生召会，就是神的新造。
8As the Son of God, Christ took two extraordinary steps. Firstly, He took the step of incarnation to become a man for the accomplishment of redemption and for the termination of the old creation. Secondly, in resurrection He became the life-giving Spirit in order to regenerate us to produce the church, God’s new creation
居首位者
THE PREEMINENT ONE
9在旧造和新造里，基督都是首先的，并且是居第一位，也就是居首位的。在宇宙中并在召会里，基督都是居首位者。我们若看见这个异象，而不是仅仅当作道理，我们的日常生活和我们的召会生活，就会彻底翻转过来。我们会晓得，在凡事上基督必须居首位。
9In both the old creation and the new creation Christ is the first and occupies the first place, the place of preeminence. Both in the universe and in the church, Christ is the preeminent One. If we see this as a vision, not as a mere doctrine, our living and our church life will be revolutionized. We shall realize that in all things Christ must be the first
10在歌罗西一章十八节保罗说，『使祂可以在万有中居首位。』在圣经里，首先的就是一切。既然基督在宇宙中并在召会里都是首先的，祂在宇宙中并在召会里就必是一切。祂既是首先的，祂就是一切。在这件事上，神的算法和我们的不同。根据我们的推算，如果基督是首先的，就该有别的东西是第二、第三的，其余的依次类推。然而，从神的观点来看，基督是首先的，意思是说，祂乃是一切。首先的亚当，不仅包括亚当个人，也包括全人类。同样的原则，在神眼中，埃及人的长子包括所有的埃及人。长子包括一切。因此，基督在宇宙中成为首生者，意思是说，祂在宇宙中乃是一切。照样，基督在复活里成为首生者，意思是说，祂在复活里乃是一切。基督成为旧造并新造的首生者，意思是说，祂在旧造和新造里都是一切。这与保罗在三章十一节的话相符，在那里他说，在新人里，就是在新造里，『并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。』在新人里，基督是每一位，又在每一位里面。在新造里，惟独基督有地位。
10In 1:18 Paul says, “That He might have the first place in all things.” In the Bible to be the first is to be all. Since Christ is the first both in the universe and in the church, He must be all things in the universe and the church. As the first, He is all. God’sway of reckoning in this matter is different from ours. According to our estimation, if Christ is the first, then something else should be the second, third, and others in sequence. However, from God’s point of view, for Christ to be the first means that He is all. The first Adam included not only Adam as an individual, but all of mankind. In the same principle, in the eyes of God, the firstborn of the Egyptians included all the Egyptians. The firstborn includes all. Therefore, for Christ to be the firstborn in the universe means that He is everything in the universe. In like manner, for Christ to be the firstborn in resurrection means that He is everything in resurrection. For Christ to be the firstborn both of the old creation and of the new creation means that He is everything both in the old creation and in the new creation. This corresponds to Paul’sword in 3:11, where he says that in the new man, in the new creation, “There cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” In the new man Christ is everyone and in everyone. In the new creation there is room only for Christ
得著那位是一切者
HAVING THE ONE WHO IS ALL
11在这封书信中，保罗似乎对歌罗西人说，『你们为甚么这样愚昧？你们已经接受了这位是一切的基督，祂在旧造并在新造里，都是首先的。你们为甚么还要接受别的东西？为甚么你们敬拜天使，并转向智慧派的哲学？为甚么你们跟从世上的蒙学？岂不知你们所接受、现在所拥有的基督乃是一切么？祂是一切天使的元首，而你们就在祂里面。你们在祂里面已经得了丰满。』
11In this Epistle Paul seemed to be telling the Colossians, “Why are you so foolish? You have received Christ, the One who is everything. He is the first in the old creation and in the new creation. What need is there for you to take in something else? Why do you worship angels and turn to Gnostic philosophy? Why do you follow the elements of the world? Don’t you know that the very Christ you have received and now possess is everything? He is the Head of all the angels, and you are in Him. In Him you have been made full.”
12二至三章启示，歌罗西人已经转向各种主义─智慧派、神秘主义、律法主义、禁欲主义；这些主义都是世上的蒙学。因著我们有了包罗万有的基督，我们就不需要甚么主义。我们不需要哲学、理论和作法，因为我们有那是一切、又在一切之内的一位。基督是深奥的。有甚么哲学能与祂相比？一切智慧和知识的宝藏，都藏在祂里面。（二3。）这位基督是神的像，是神完满的彰显。祂不是隐秘的神，不是隐藏、奥秘的神；祂乃是显出来的神，是那不能看见之神的像。不仅如此，祂在神的受造之物中乃是首先的。我们已经指出，这指明祂是一切。祂是阿拉法，祂是俄梅嘎，祂也是其间所有的字母。（启二二13。）在宇宙中祂是一切，并且在新造，就是在召会里，祂是首先的。
12Chapters two and three reveal that the Colossians had turned to various isms—Gnosticism, mysticism, legalism, and asceticism. These isms are the elements of the world. Because we have the all-inclusive Christ, we do not need isms. We do not need philosophies, theories, and practices, for we have the One who is all in all. Christ is profound. What philosophy can equal Him? All the treasures of wisdom and knowledge are hidden in Him (2:3). This Christ is the image of God, the full expression of God. He is not the hidden God, the concealed, mysterious God; He is God expressed, the image of the invisible God. Furthermore, He is the first among God’s creation. As we have pointed out, this indicates that He is everything. He is the alpha, the omega, and all the letters in between (Rev. 22:13). He is everything in the universe, and He is the first in the new creation, the church
注入与浸透
INFUSED AND SATURATED
13也许你不明白，这种对基督的领会，怎能在实行上帮助你。如果你在三十天之内，被歌罗西书中关于基督的启示所占有，你就会大大的被翻转、被重新构成、并且被变化。要用歌罗西书的这些信息来祷告，并且就著这些信息有交通；你就会看见，这会在你里面造成何等的不同。我能作见证，当基督是包罗万有的这个异象充满我们全人时，这会造成极大的不同。当你看见这个异象，你就会恨恶从己所出来的一切。你不但会轻看你的恨，连你的爱、你的仁慈、你的忍耐，你也会轻视。这个异象怎样使你恨恶己，也照样困迫你来爱主。你会说，『主耶稣，我爱你，因为你是一切。主阿，我不需要挣扎，也不需要努力作甚么。主阿，你之于我是何其丰富。你是神，你是一切受造之物的首生者，你也是从死人中复活的首生者。』我建议你祷读歌罗西书三十天，一直祷告到这卷书所启示基督的各面将你全人浸透。我们不需要规条或教训，我们需要被基督这位包罗万有者所注入并浸透。
13Perhaps you are wondering how this understanding of Christ can help you in a practical way. If for a period of thirty days you are occupied with the revelation of Christ in Colossians, you will be revolutionized, reconstituted, and transformed. Pray over these messages on Colossians and have fellowship concerning them, and you will see what a difference it will make in you. I can testify that it makes a tremendous difference when the vision of the all-inclusiveness of Christ pervades our being. When you see this vision, you will hate everything that issues from the self. You will despise not only your hatred, but even your love, kindness, and patience. As this vision causes you to hate the self, it will constrain you to love the Lord. You will say, “Lord Jesus, I love You because You are everything. Lord, there is no need for me to struggle or strive to do anything. O Lord, You are so much to me. You are God, You are the firstborn of all creation, and You are the firstborn from among the dead.” I suggest that you pray-read Colossians for thirty days. Pray until all the aspects of Christ revealed in this book saturate your being. We do not need regulations or teachings—we need to be infused and saturated with Christ as the all-inclusive One
14如果基督注入到你里面，你就会丢弃一切不是基督的东西，并且你的全人会被基督构成。宗教给人道理，并教导人如何作好。相反的，歌罗西书说到包罗万有的基督。这位基督已经在我们里面，但我们需要看见祂、认识祂、被祂充满、被祂浸透、并且绝对与祂是一。
14If Christ is infused into you, you will drop everything that is not Christ, and you will be constituted with Christ in your very being. Religion gives people doctrines and teaches them how to behave. The book of Colossians, on the contrary, speaks of the all-inclusive Christ. This Christ is already in us, but we need to see Him, know Him, be filled with Him, be saturated with Him, and become absolutely one with Him
对基督完满的享受
THE FULL ENJOYMENT OF CHRIST
15我们在祂里面得了丰满。我们也许很熟悉二章十节中的这些话。但很可惜，我们也许把牠视为理所当然的事。你看见你在基督里得了丰满么？我怀疑有多少人看见这一节的实际。我们对这件事的认识也许是道理，而不是经历。在我们实际的生活中，我们还没有得著丰满。到目前为止，我们有分于基督那追测不尽的丰富，还是非常有限。基督是我们的美地，但我们还没有完满的享受祂作这地。保罗写歌罗西书的目的，乃是要带我们进入，对于作为包罗万有之美地的基督充分的享受中。
15In Him we are made full. We may be familiar with these words in 2:10, but, sorry to say, we may take them for granted. Have you seen that in Christ you are made full? I doubt that many see the reality of this verse. We may know this as a doctrine, but not as an experience. In our actual living, we may not yet be full. Thus far, our partaking of the unsearchable riches of Christ has been very limited. Christ is our good land, but we do not yet enjoy Him in full as this land. Paul’s purpose in Colossians is to bring us into the full enjoyment of Christ as the all-inclusive land
万有与神和好了
ALL THINGS RECONCILED TO GOD
16保罗在一章二十节继续说，『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。』『藉著祂』的意思是说，藉著基督作主动的凭藉，使和好得著完成。叫万有与神和好，就是为万有与神成就和平。这是藉著基督在十字架上为我们流血所成就的。不仅在地上的，连在诸天之上的事物，也需要与神和好。这指明由于天使长撒但以及跟随他之天使的背叛，那在诸天之上的事物也与神出了事。撒但的背叛使诸天受到污染。
16In 1:20 Paul goes on to say, “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.” “Through Him” means through Christ as the active instrument through which the reconciliation was processed. To reconcile all things to God is to make peace with God for all things. This was accomplished through the blood of the cross of Christ. Not only the things on the earth but also things in the heavens needed to be reconciled to God. This indicates that things in the heavens also are not right with God due to the rebellion of Satan, the archangel, and the angels who followed him. His rebellion has contaminated the heavens
17二十一节说，『你们从前是隔绝的，因著恶行心思里与祂为敌。』因我们是罪人，我们需要救赎；又因我们与神为敌，我们需要和好。我们与神为敌，主要的是在败坏的心思里。
17Verse 21 says, “ And you, who once were alienated and enemies in your mind by evil works.” Because we were sinners, we needed redemption. Because we were also enemies of God, we needed reconciliation to Him. Our enmity toward God was mainly in our corrupted mind
18基督在祂肉体的身体里，藉著死，叫我们与神和好，要把我们圣别、没有瑕疵、无可责备的呈献在神面前。（22。）然而，我们仍需要『一直留于信仰中，根基立定，坚定不移，不被移动离开福音的盼望』。（23。）这里的信仰，不是指我们相信的行动，乃是指我们相信的对象。
18In the body of His flesh Christ has reconciled us to God in order to present us holy, blameless, and without reproach before God (v. 22). However, we still need to “continue in the faith, grounded and steadfast and not moved away from the hope of the gospel” (v. 23). The faith here does not denote the act of believing, but the object of our belief.
19保罗在这里说到福音的盼望。基督在我们里面成了荣耀的盼望，（27，）我们不该被移动离开祂。
19Here Paul speaks of the hope of the gospel. Christ in us is the hope of glory (v. 27), from whom we should not be moved away