775 英翻中 (475) Lord help me. Beware! 主阿, 求祢幫助. 使孩子警醒! 20/06/2024

775 英翻中 (475)         Lord help me. Beware!    主阿, 求祢幫助. 使孩子警醒!              20/06/2024

愛我們的主耶穌, 求祢賜憐憫給孩子, 使我在這虛無主義充滿的末時代, 要警醒, 不要被欺騙.  奉主耶穌的聖名禱告. 

CHAPTER SEVEN   BELIEVER, BEWARE!                  Colossians 2:16–23                                      第七章                                            信徒,   警醒!                                       歌羅西書2：16–23

From the flashing red signals at a railroad crossing to the skull and crossbones on a bottle of rubbing alcohol, warnings are a part of daily life. Children must be taught to heed warnings, and adults must be reminded not to get too accustomed to them. Warnings are a matter of life or death. The spiritual life also has its dangers and its warnings.                                                           從鐵路道口閃爍的紅色信號，到骷髏和交叉骨頭，警告是日常生活的一部分。必須教導兒童注意警告，並且提醒成年人不要過於習慣，而疏忽它們。警告是生死攸關的問題。精

Moses warned the Israelites to beware of forgetting the Lord once they got settled in the Promised Land (Deut. 6:12). The Lord Jesus often used the word beware (Matt. 7:15; Mark 12:38; Luke 12:15). Paul had already warned about the false teachers (Col. 2:8). In this section of his letter, Paul gave three warnings for us to heed if we are to enjoy our fullness in Jesus Christ. “Let No One Judge You” (2:16–17) This warning exposes the danger of the legalism of the gnostic teachers in Colosse. Their doctrines were a strange mixture of Eastern mysticism, Jewish legalism, and a smattering of philosophy and Christian teaching. Apparently, the Jewish legalism played a very important role. This is no surprise, because human nature thrives in “religious duties.” The flesh is weak when it comes to doing spiritual things (Matt. 26:41), but it is very strong when it comes to practicing religious rules and regulations. Somehow, adhering to the religious routine inflates the ego and makes a person content in his self-righteousness. In discussing this problem, Paul presented three important truths.                                                                                                           摩西警告以色列人在應許之地定居後，要當心不要忘記主（申     6：12）。主耶穌經常使用當心這個詞（太   7:15；可   12:38；路   12:15）。保羅已經警告過假教師（西   2：8）。保羅在信的這部分向我們提出，若我們要享受在耶穌基督裡的豐盛，對這三個警告要留心。 “不要讓人來審判你”（西     2：16-17）這個警告暴露了歌羅西的諾斯底教師的律法主義的危險。他們的學說是東方神秘主義，猶太律法主義以及一知半解的哲學和基督教教義的混雜。顯然，猶太律法發揮了非常重要的作用。這並不奇怪，因為人性在“宗教職責”中成功。在做屬靈的事情上，肉體是軟弱的（太   26:41），但在實踐宗教規章和制度時，肉體却是很強的。不知何故，堅持宗教慣例會使自我膨脹，並使人對自己的自以為是感到滿足。在討論這個問題時，保羅提出了三個重要的事實。

1.  The basis for our freedom (v. 16a).                                                                                                        1.  我們自由的基礎（第16節前半段）。

It is found in the word therefore, which relates this discussion to the previous verses. The basis for our freedom is the person and work of Jesus Christ. All the fullness of the Godhead dwells bodily in Him (Col. 2:9). On the cross, He canceled the debt and the dominion of the Law (Col. 2:14). As believers, we are under grace as a rule of life and not under Law (Rom. 6:14ff.).                               因此, 可以在該字詞中找到，它將本討論與先前的經文聯繫起來。 我們自由的基礎是耶穌基督的道成肉身和祂的聖工。 上帝全部豐盛都有形有體地居住在祂裡面（西     2：9）。 在十字架上，祂取消了我們的罪債和律法的轄制（西   2:14）。 作為信徒，是生活在祂的恩典之下，而不是在法律之下（羅   6：14  比照研讀）。

 The believing Gentiles in Colosse never were under the law of Moses, since that law was given only to Israel (Rom. 9:4). It seems strange that, now that they were Christians, they would want to submit themselves to Jewish legalism! Paul had the same problem with the Gentiles in the churches of Galatia, and he refuted Jewish legalism in his letter to the Galatian believers (Gal. 3:1ff.).                                                                                                                                                        歌羅西的外邦人信徒，從未受到摩西的律法約束，因為該律法只授予以色列人（羅   9：4）。 奇怪的是，既然他們是基督徒，他們却想屈服於猶太的律法！ 保羅在加拉太教會中與外邦人有同樣的問題，他在寫給加拉太信徒的信中，駁斥了猶太律法主義（加   3：1  比照研讀）。

The person who judges a believer because that believer is not living under Jewish laws is really judging Jesus Christ. He is saying that Christ did not finish the work of salvation on the cross, and that we must add something to it. He is also saying that Jesus Christ is not sufficient for all the spiritual needs of the Christian. The false teachers in Colosse were claiming a “deeper spiritual life” for all who would practice the law. Outwardly, their practices seemed to be spiritual; but in actual fact, these practices accomplished nothing spiritual.                                       審判信徒的人，是審判不是依猶太律法生活的信徒，所以實際上，他是在審判耶穌基督。他說基督沒有完成救贖十字架上的工作，我們必須在十字架上增加一些東西。他還說，耶穌基督不足以滿足基督徒所有的屬靈需要。歌羅西的假教師向所有願意遵守法律的人宣稱“更屬靈的生活”。 從表面上看，他們的做法似乎是屬靈的。但實際上，這些實踐並沒有達到屬靈上的成就。

The bondage of legalism (v. 16). Let no one tell you otherwise: legalism is bondage! Peter called it a “yoke upon the neck” (Acts 15:10). Paul used the same image when he warned the Galatians: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal. 5:1).                                                                                           律法主義的束縛（第16節）。 不需要讓任何人來告訴你：你知道律法主義是束縛！彼得稱呼它為“頸脖上的軛”（徒   15:10）。保羅在警告加拉太人時，也使用了同樣的形象：“基督釋放了我們，叫我們得以自由，所以要站立得穩，不要再被奴僕的軛挾制”（加   5：1）。

These legalistic regulations had to do with foods and with eating and drinking (partaking or abstaining). Under the Old Testament system, certain foods were classified as “clean” or “unclean” (see Lev. 11). But Jesus made it clear that, of itself, food was neutral. It was what came out of the heart that made a person spiritual or unspiritual (Matt. 15:1–20). Peter was reminded of this lesson again when he was on the housetop in Joppa (Acts 10:9ff.) and when he was rebuked in Antioch by Paul (Gal. 2:11ff.). “But food does not bring us near to God; we are no worse if we do not eat, and no better if we do” (1 Cor. 8:8 niv).                                                                             這些與食物的飲和吃（吃或不吃）有關的律法規則。在舊約制度下，有些食物被歸類為“清潔”或“不清潔”（見  未   11章）。但是耶穌清楚地說明，食物本身是中性的。正是這種發自內心的東西，使人變得屬靈或不屬靈（太   15：1-20）。彼得在約帕的屋頂上（徒   10：9 比照研讀）以及彼得在安提阿受保羅的責備（加   2：11比照研讀）時，再次使他想起了這一課。 “但是食物並不能使我們接近上帝。如果不吃，我們不會變得更糟；如果我們吃了，也不會變得更好”（林前   8：8 新國際版）。

 It is likely that God’s instructions about foods given through Moses had physical reasons behind them as well as spiritual. This point that Paul brought up is a different matter. If a man feels he is healthier for abstaining from certain foods, then he should abstain and care for his body. But he should not judge others who can eat that food, nor should he make it a test of spiritual living. Romans 14 and 15 is the key passage on this subject.                                                                             上帝關於摩西所賜食物的指示很可能背後有生理上的原因，也有屬靈上的原因。保羅提出的這一點是另一回事。如果一個人覺得自己不吃某些食物更健康，那麼他應該不吃來照顧他的身體。但是他不應該判斷其他人可不可以吃這種食物，也不應該對它進行考驗屬靈生活。 羅馬書第14章和第15章是這個主題的關鍵段落。

But the legalistic system not only involved diet; it also involved days. Once again, this was borrowed from the laws given through Moses. The Old Testament Jew was commanded to keep the weekly Sabbath, which was the seventh day of the week (Ex. 20:9–11). It is wrong to call Sunday “the Christian Sabbath” because it is not so designated in the New Testament. It is “the Lord’s Day” (Rev. 1:10), the first day of the week (Acts 20:7; 1 Cor. 16:2), the day that commemorates the victorious resurrection of Jesus Christ from the dead (John 20:1, 19, 26).       但是，律法主義系統不僅干擾飲食。它也涉及節日。再次，這是從摩西頒布的律法中借來的。舊約時代猶太人被命令遵守每週的安息日，是每周的第七天（出   20：9-11）。將星期日稱為“基督教安息日”是錯誤的，因為在新約聖經中沒有如此指定。這是“主日”（啟1:10），每周的第一天（徒   20：7； 林前   16：2），是用來紀念耶穌基督從死裡復活的勝利日（約   20：1、19、26）。

The Jews also had their feast days (Lev. 25) and their special “new-moon” celebrations (see Isa. 1:13). Their religion was tied to the calendar. Now, all of this had its proper function under the old dispensation, but it was not meant to be a permanent part of the faith under the new dispensation (see John 1:17). The law was a schoolmaster that helped to train and discipline Israel in the childhood of the nation, preparing the people for the coming of the Messiah. Now that Jesus had come, the schoolmaster was no longer needed to perform the same functions (Gal. 3:24—4:11).   猶太人也有節日（25節）和特殊的“新月”的慶祝活動（見  賽1:13）。他們的宗教信仰與日曆有關。現在，所有這些節日或日子，在舊制度下都具有其確切的功能，但在新制度下，它並不是信仰的永久組成部分（參見  約   1：17）。該律法猶如一名老師，用來教導以色列國人的孩童，幫助以色列人為彌賽亞的到來做準備。現在耶穌來了，不再需要老師履行這同樣的職事（加   3：24 --- 4：11）。

Does this mean that the Old Testament law has no ministry to New Testament Christians? Of course not! The law still reveals the holiness of God, and in the law Jesus Christ can be seen (Luke 24:27). “We know that the law is good if one uses it properly” (1 Tim. 1:8 niv). The law reveals sin and warns of the consequences of sin—but it has no power to prevent sin or redeem the sinner. Only grace can do that .                                                                                                         是否意味著舊約律法對新約基督徒不能服侍？ 當然不是！ 律法仍然是彰顯上帝的聖潔，在律法中可以看見耶穌基督（路   24：27）。“我們知道，如果律法使用得當，它是好的”          （ 提前   1：8新國際版）。律法揭露了罪，並警告犯罪的後果，但它無權阻止犯罪或贖回罪人。只有恩典才能做到。

The blessing of grace (v. 17). The law is but a shadow; but in Christ we have the reality, the substance. “The law is only a shadow of the good things that are coming” (Heb. 10:1 niv). Why go back into shadows when we have the reality in Jesus Christ? This is like trying to hug a shadow when the reality is at hand! People who religiously observe diets and days give an outward semblance of spirituality, but these practices cannot change their hearts. Legalism is a popular thing because you can “measure” your spiritual life— and even brag about it! But this is a far cry from measuring up to Christ (Eph. 4:13)!                                                                                             恩典的祝福（第17節）。律法不過是陰影。但是在基督裡，我們有實存，就是實體。 “律法只是即將到來的美好事物的影子”（來   10：1 新國際版）。當我們在耶穌基督裡有實存時，為什麼還要回到影子裡去呢？ 這就像在實存即將到手前，試圖擁抱陰影！虔誠地遵守飲食習慣和節日的人，會給人一種外在的靈性的外觀，但這些操練無法改變他們的內心。因為它可以“衡量”你的屬靈生活，所以律法主義很流行，甚至可以自誇！但這與滿有基督成長的身量相差甚遠（弗4:13）！