777 英翻中 (477) Christ is all. Doesn't need anymore. 基督是萬有, 不需要再添加. 22/06/2024

777 英翻中 (477)  Christ is all.  Doesn't need anymore.   基督是萬有, 不需要再添加.  22/06/2024        

3.  “Let No One Enslave You!” (2:20–23).                                                                                        3.“誰也不能奴役你！” （2：20–23）

Paul condemned legalism and mysticism; next he attacked and condemned asceticism. An ascetic practices rigorous self-denial and even self-mortification in order to become more spiritual. Ascetic practices were popular during the Middle Ages: wearing hair shirts next to the skin, sleeping on hard beds, whipping oneself, not speaking for days (maybe years), going without food or sleep, and so forth.                                                                                                                               保羅譴責律法和神秘主義後。接下來，他抨擊並譴責禁慾主義。禁慾主義者要進行嚴格的自我克制甚至自我犧牲，企盼變得更加屬靈。在中世紀，禁慾主義很流行：在皮膚旁邊穿襯衫，在硬床上睡覺，鞭打自己，幾天（也許是幾年）不說話，不吃飯或不睡覺等等。

There is a definite relationship between legalism and asceticism, for the ascetic often subjects himself to rules and regulations: “Touch not, taste not, handle not” (Col. 2:21). Certain foods or practices are unholy and must be avoided. Other practices are holy and must never be neglected. The ascetic’s entire life is wrapped up in a system of rules.                                                                律法制主義與禁慾主義之間存在著明確的關係，因為禁慾主義者經常服從自己的規章制度：“不觸摸，不品嚐，不可拿”（西   2:21）。某些食物或做法不聖潔，必須避免吃。其他做法是神聖的，絕不能忽略。禁慾主義者的整個生活都包裹在規則體系中。

As Christians, we admit that physical discipline is needed in our lives. Some of us eat too much and are overweight. Some of us drink too much coffee or cola drinks and are nervous and upset. We believe that our bodies are temples of the Holy Spirit (1 Cor. 6:19–20), yet sometimes we do not care for our bodies as we should. “Physical training is of some value,” Paul wrote (1 Tim. 4:8 niv). Paul disciplined his own body and kept it under control (1 Cor. 9:27). So there is a place in our Christian lives for proper care of our bodies. But the ascetic hopes to sanctify the soul by his discipline of the body, and it is this heresy that Paul attacked. Just as days and diets have no sanctifying value, neither does fleshly discipline. In this section Paul gave several arguments to warn the Christian against carnal religious asceticism.                                                                         作為基督徒，我們承認生活中需要身體鍛煉。在我們中有些人飲食過多並且超重。有些人喝太多咖啡或可樂飲料，會感到緊張和不安。我們認為身體是我們聖靈的殿堂（林前   1：6：19-20），但有時我們並不照理我們的身體。保羅寫道：“體育鍛煉具有一定價值。”            （提前1：4：8）。保羅對自己的身體進行訓練並加以控制（林前   9:27）。因此，在我們基督徒的生活中有一個地方可以適當照顧我們的身體。但是苦修者希望通過他的身體自律來使靈魂成聖，而保羅正是通過這種異端來攻擊的。就像天數和飲食沒有成聖的價值一樣，肉體的自律也沒有。保羅在這一節中提出了一些論點，警告基督徒不要進行肉體的宗教禁慾主義。

The Christian’s spiritual position (v. 20). Asceticism has to do with the rudiments of the world and not the riches of the kingdom. Earlier we saw the word rudiments and learned that it meant “the fundamentals or ABCs of something” (Col. 2:8). In this case, “the rudiments of the world” refers to rules and regula tions about foods. As Christians, we are dead to all of this because of our union with Jesus Christ in death, burial, and resurrection (see Rom. 6; Col. 2:12–15). Though we are in the world physically, we are not of the world spiritually (John 17:15–16). We have been transferred into God’s kingdom (Col. 1:13), and therefore we govern our lives by His laws and not the rules of men.                                                                                                                                基督徒的屬靈地位（第20節）。禁慾主義與世界的雛形有關，與王國的財富無關。早些時候，我們看到了rudiments一詞，並得知它的意思是“某物的基本原理或基礎知識”                （西   2：8）。在這種情況下，“世界的雛形”是指有關食品的法規。作為基督徒，我們在死亡，埋葬和復活中與耶穌基督合而為所有這一切都死了（見    羅    6；西    2：12-15）。儘管我們在生理上活在世界，但在靈命上卻不在世界（約   17：15-16）。我們已經被轉移到上帝的國度中（西   1:13），因此, 我們在祂的統治下生活，是靠祂的律例, 而不是人的律法。

This is not to suggest that Christians are lawless. A student in a Christian school once told me it was “unspiritual” for him to obey the rules! I reminded him that Christians always respect the authority of those over them (1 Peter 2:11ff.), and that he knew the rules before he arrived on campus. If he did not like them, he should have stayed home! Paul was not counseling us to be rebels, but he was warning us not to think we are spiritual because we obey certain rules and regulations that pertain to the body.                                                                                                        這並不是說基督徒是沒有律法的。某基督教學校學生曾經告訴我，遵守規則對他來說是“不道德的”！  我提醒他，基督徒總是尊重那些人的權威（彼前   2：11 比照研讀。），這學生在到達校園之前就知道規則。如果他不喜歡他們，他應該留在家裡！保羅不是在勸告我們成為叛逆者，但他在警告我們不要因為我們遵守某些與身體有關的規則,   便認為自己是屬靈的。

The futility of ascetic rules (vv. 21–22). To begin with, these rules did not come from God; they were the inventions of men. God “giveth us richly all things to enjoy” (1 Tim. 6:17). Foods have been “created to be received with thanksgiving” (1 Tim. 4:3). But the “commandments and doctrines” of the false teachers[1]replaced the inspired Word of God (see Mark 7:6–9). The doctrines were what the false teachers believed; the commandments were the regulations they gave in applying their doctrines to practical daily life.                                                                        禁慾的自律是徒勞的（21-22 節）。首先，這些規則並非來自上帝。它們是人類發明的。上帝“賜給我們豐富的萬物享受”（提前    1：6：17）。食物是“被創造出來並感恩地接受的”（提前   1：4：3）。但是，假教師的“誡命和教義”代替了受啟發的上帝之道（見              可     7：6-9）。這些教義是假老師所相信的。誡命是他們將這些學說應用到實際日常生活中的規章制度。

God gave foods to be used, and they “perish with the using” (Col. 2:22). Jesus explained that food went into the stomach, not the heart (Mark 7:18ff.). The man who refuses certain foods because they will defile him does not understand what either Jesus or Paul taught: “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself” (Rom. 14:14).                         上帝賜給人食物，它們“隨著使用而滅亡”（西   2:22）。耶穌解釋說食物進入了胃，而不是進入了心臟（可    7：18 比照研讀。）。拒絕食用某些食物, 因為他認為會弄髒食物的人, 他不明白耶穌或保羅的教導：“我知道，並在主耶穌的勸說下，沒有什麼不潔的東西”                       （羅   14：14）。

Many of us are quick to criticize the ancient monks, the Eastern mystics, and the Hindu or Muslim fakirs, but we fail to see this same error in our own churches. While there are automatic connections between physical discipline and health, there is no connection between such discipline and holiness. If we deliberately abstain from some food or drink to keep from hurting a weaker Christian (Rom. 14:13ff.), that is one thing. But we must not say that our abstinence makes us more spiritual than another brother who partakes of that food and gives thanks to God (Rom. 14:6).                                                                                                                                               我們許多人很快就批評古代和尚，東方神秘主義者以及印度教徒或穆斯林騙子，但我們未能在自己的教堂中看到同樣的錯誤。雖然體育紀律和健康之間是自動聯繫的，但在體育紀律和聖潔之間是沒有聯繫的。如果我們故意放棄某些食物或飲料，以免傷害較弱的基督徒             （羅   14：13 比照研讀。），是一回事。但是, 不能說我們的避免使用某些食物, 就使我們比那些使用這些食物的,   他們並感謝上帝的兄弟更屬靈（羅   14：6）。

The deception of asceticism (v. 23). The people who practice asceticism have a “reputation” for spirituality, but the product does not live up to the promotion. I am amazed at the way educated people in America flock to see and hear gurus and other Eastern spiritual leaders whose teachings cannot change the human heart. This “self-imposed worship” is not the true worship of God, which must be “in spirit and in truth” (John 4:24). Their humility is false, and their harsh disciplines accomplish nothing for the inner man.                                                                                 禁慾主義的欺騙（第23節）。實行禁慾主義的人， 在靈性上享有“聲譽”，但這種聲譽並不能提升他們。我對受過教育的美國人們蜂擁而至，看到和聽到他們的教義無法改變人心的大師和其他東方精神領袖感到驚訝。這種“自我崇拜”不是對上帝的真正崇拜，必須“在精神和真理上”（約   4:24）。他們的謙卑是虛假的，他們苛刻的自律對人的內心沒有任何幫助。

While it is certainly better to exercise self-control than to yield to the physical appetites of the body, we must not think that such self-control is necessarily spiritually motivated. The ascetics of many non-Christian religions give evidence of remarkable self-control. The stoics and their ascetic philosophy were well known in Paul’s day. Their adherents could duplicate any discipline that the gnostic teachers cared to present.                                                                                                雖然行使自我控制肯定比屈服於身體的食慾更好，但我們決不能認為這種自律心態一定是靈性上的動機。許多非基督教徒的禁慾主義者, 提供了出色的自我控制的證據。禁慾信徒及他們的哲學在保羅時代, 就廣為人知。他們的追隨者可以復制任所有的禁慾的規則, 諾斯替老師關心的提供。

The power of Christ in the life of the believer does more than merely restrain the desires of the flesh: it puts new desires within him. Nature determines appetite. The Christian has the very nature of God within (2 Peter 1:4), and this means he has godly ambitions and desires. He does not need law on the outside to control his appetites because he has life on the inside! The harsh rules of the ascetics “lack any value in restraining sensual indulgence” (Col. 2:23 niv). If anything, they eventually bring out the worst instead of the best. In the closing two chapters of this letter, Paul explained how the new life functions in the believer to give him purity and victory.                                                                                                                                                       基督在信徒生活中的能力, 不僅是限於克制肉體的慾望，並將新的慾望帶入他的內心。大自然決定食慾。基督徒具有內在的上帝的本質（彼前     2：1），這意味著他有敬虔的雄心和渴望。他不需要外在的律法來控制自己的食慾，因為在他的內心已有新生命！禁慾主義者的苛刻規則“在抑制感官上的放縱上沒有任何價值”（西   2:23）。如果有的話，他們最終會帶來最壞的而不是最好的。在這封信的最後兩章中，保羅解釋了新生命如何在信徒中發揮作用，使他獲得純潔和勝利。

This section closes the second chapter of Colossians in which the emphasis was on danger. Paul defended the preeminence of Jesus Christ, and he refuted the false doctrines of legalism, mysticism, and asceticism. It now remains for us to believe what he wrote and practice these spiritual principles.                                                                                                                                    本段結束了歌羅西書的第二章所討論中重點是危險。保羅捍衛了耶穌基督的崇高地位，他駁斥了律法主義，神秘主義和禁慾主義的錯誤教義。現在，我們仍然有信心相信他的著作並實踐這些精神原則。

The answer to legalism is the spiritual reality we have in Christ. The answer to mysticism is the spiritual union with Christ, the Head of the church. The answer to asceticism is our position in Christ in death, burial, and resurrection.                                                                                               律法治主義的答案是在我們心裡所擁有基督的屬靈的實存。神秘主義的答案是與教會領袖基督的靈性相結合。禁慾主義的答案是我們在基督的死亡，埋葬和復活中的地位。

We put all of this into daily practice as we fellowship with Christ through worship, the Word, and prayer. As we yield to the indwelling Spirit, we receive the power we need for daily living. It is in our fellowship with other believers that we contribute spiritually to the growth of the body, the church, and the other members of the body contribute to us. What a wonderful way to live!           當我們通過敬拜，讀經和祈禱與基督同行時，我們將所有這些都投入日常行事為人的生活中。當我們屈服於內住的聖靈時，便獲得了日常生活所需的力量。在與其他信徒的同伴中，我們在為身體的成長，教會和身體其他成員的成長做出了貢獻。多麼奇妙的生活方式！

 Is Christ preeminent in your life? Are you drawing on His spiritual power, or depending on some man-made “religious” substitute?                                                                                                             基督在你的生命中佔首位嗎？您是在利用祂的屬靈能力，還是依靠人做“宗教”替代品？