779 英翻中 (479) Jesus Christ is my life. 基督是我的生命, 25/06/2024

779 英翻中 (479)            Jesus Christ is my life.        基督是我的生命,                    25/06/2024

2.  Slay the Earthly (3:5–9)                                                                                                                        2.  殺死塵世（3：5–9）

We turn now from the positive to the negative. There are some people who do not like the negative. “Give us positive doctrines!” they say. “Forget about negative warnings and admonitions!” But the negative warnings and commands grow out of the positive truths of Christian doctrine. This is why Paul wrote, “Mortify therefore.”                                                      現在，我們從積極轉向消極。有些人不喜歡負面的事物。他們說,   "給我們積極的義!     忘記負面警告和訓！”但是，負面警告和命令源於基督教教義的正面真理。這就是保羅寫“為什麼要屈辱”的原因。

No amount of positive talk about health will cure a ruptured appendix. The doctor will have to “get negative” and take out the appendix. No amount of lecturing on beauty will produce a garden. The gardener has to pull weeds! The positive and the negative go together, and one without the other leads to imbalance.                                                                                                      積極談論健康不會治愈大腸潰爛.    醫生不得不“變得消極”將闌尾取出。沒有只說關於美麗的事會產生花園。必須園丁日日除草！積極與消極並存，只有積極而沒有極就導致不平衡。

The word mortify means “put to death.” Because we have died with Christ (Col. 3:3), we have the spiritual power to slay the earthly, fleshly desires that want to control us. Paul called this “reckoning” ourselves to be dead to sin but alive in Christ (Rom. 6:11). Our Lord used the same idea when He said, “And if thy right eye offend thee, pluck it out” (Matt. 5:29–30).                       單詞mortify的意思是“死亡”。 因為我們與基督同死了（西   3：3），所以我們有屬靈的力量殺害想要控制我們的世俗的肉慾。保羅稱這是“就算”自己，要死在罪惡之中，卻活在基督裡（羅    6：11）。我們的主使用同樣的意思在登山寶訓中說,“如果你的右眼得罪你的時候，拔出它”（太   5：29-30）。

Obviously, neither Paul nor Jesus was talking about literal surgery. Sin does not come from the eye, hand, or foot; it comes from the heart, the evil desires within. Centuries ago in England, if a pickpocket was convicted, his right hand was cut off. If he was convicted a second time, his left hand was amputated. One pick pocket lost both hands and continued his “trade” by using his teeth! Physical surgery can never change the heart.                                                                              顯然，保羅和耶穌都沒有在解剖字意。罪不是來自眼睛，手或腳；它是來自內心邪惡的慾望。幾個世紀以前，在英格蘭，如果扒手被定罪，他的右手就被切斷了。如果他第二次被定罪，則他的左手被截肢。扒手失去了雙手，他用牙齒繼續做他的“交易”！    解剖手術永遠無法改變內心邪惡的慾望。

Not only was Paul negative in this paragraph, but he also named sins, and some people do not like that. These sins belong to the old life and have no place in our new life in Christ. Furthermore, God’s judgment falls on those who practice these sins, and God is no respecter of persons. God’s wrath fell on the Gentile world because of these sins (Rom. 1:18ff.), and His wrath will fall again. “Because of these, the wrath of God is coming,” Paul warned (Col. 3:6 niv).                                   保羅在這一段中, 不僅否定了他的意思，而且還指出了罪惡，有些人不喜歡這樣。這些罪惡屬於老我生活，在我們基督的新生活中沒有地位。此外，上帝的審判權落在那些犯下這些罪行的人身上，上帝也不尊重人。由於這些罪過，上帝的怒氣落在了外邦人的世界上                                  （羅     1：18  比照研讀。），祂的怒氣將再次降臨。保羅警告說：“正因為如此，上帝的憤怒臨到了。”（西   3：6）

Fornication refers to sexual immorality in general. Uncleanness means “lustful impurity that is connected with luxury and loose living.” Inordinate affection describes a state of mind that excites sexual impurity. The person who cultivates this kind of appetite can always find opportunity to satisfy it. Evil concupis[1]cence means “base, evil desires.” It is clear that desires lead to deeds, appetites lead to actions. If we would purify our actions, then we must first purify our minds and hearts.                                                                                                                              通姦一般是指性不道德行為。不清潔意味著“與奢侈和寬鬆生活有關的淫穢雜質”。過分的感情描述了一種激發性雜質的心理狀態。培養這種食慾的人總能找到滿足它的機會。邪惡的消費觀念意味著“基礎，邪惡的慾望”。顯然，慾望導致事實，食慾導致行動。如果我們要淨化我們的行動，那麼我們首先必須淨化我們的思想和內心的導致的期望。

What we desire usually determines what we do. If I create in my children an appetite for candy, then I must satisfy that appetite. If they become overweight and unhealthy, then I must change their appetites, and I must teach them how to enjoy foods other than sweets. “Create in me a clean heart, O God” (Ps. 51:10) should be our prayer, for it is out of the heart that these evil desires come (Mark 7:21–23).                                                                                                                  我們所期望的通常決定了我們做什麼。如果我對孩子們產生了對糖果的食慾，那麼我必須滿足這種食慾。如果他們變得超重和不健康，那麼我必須改變他們的食慾，並且我必須教他們如何享用除甜食以外的食物。 “上帝啊，請在我裡面建立清潔的心”（詩   51:10），因為這些邪惡的願望是從心裡來的（可   7：21-23）。

After he had named these sensual sins, Paul added, “and covetousness, which is idolatry” (Col. 3:5b). Covetousness is the sin of always wanting more, whether it be more things or more pleasures. The covetous per[1]son is never satisfied with what he has, and he is usually envious of what other people have. This is idolatry, for covetousness puts things in the place of God. “Thou shalt not covet” is the last of the Ten Commandments (Ex. 20:17). Yet this sin can make us break all of the other nine! A covetous person will dishonor God, take God’s name in vain, lie, steal, and commit every other sin in order to satisfy his sinful desires.                                                                  保羅在列舉了這些感性的罪惡之後，補充說,“還有貪婪，這是偶像崇拜”（西   3：5 下）。貪婪罪惡是總想要更多的東西，無論是更多的事情還是更多的樂趣。每個兒子都渴望得到的東西永遠不會滿足於他所擁有的東西，並且他通常羨慕其他人所擁有的東西。這是偶像崇拜，因為貪婪使事物代替了上帝。十誡中的最後一項是“不可貪心”（出   20:17）。然而，這種罪可以使我們打破其他所有九種！貪婪的人會羞辱上帝，徒勞地取上帝的名字，撒謊，偷竊並犯下其他所有罪惡，以滿足他的罪惡慾望。

Do believers in local churches commit such sins? Unfortunately, they sometimes do. Each of the New Testament epistles sent to local churches makes mention of these sins and warns against them. I am reminded of a pastor who preached a series of sermons against the sins of the saints. A member of his congregation challenged him one day and said that it would be better if the pastor preached those messages to the lost. “After all,” said the church member, “sin in the life of a Christian is different from sin in the lives of other people.”                                                                    地方教會的信徒是否犯了這樣的罪？不幸的是，他們有時這樣做。寄給當地教會的每份新約書信都提到了這些罪過，並警告他們。我想起一位牧師，他為反對聖徒的罪惡講了一系列講道。教會的一位成員有一天向他提出挑戰，並說如果牧師向失喪者傳講這些信息會更好。教會成員說：“畢竟，基督徒生活中的罪與別人生活中的罪是不同的。”

“Yes” replied the pastor, “it’s worse!”                                                                                                     牧師回答,“是, 更糟！”

After warning us against the sensual sins, Paul then pointed out the dangers of the social sins (Col. 3:8–9). Dr. G. Campbell Morgan called these “the sins in good standing.” We are so accustomed to anger, critical attitudes, lying, and coarse humor among believers that we are no longer upset or convicted about these sins. We would be shocked to see a church member commit some sensual sin, but we will watch him lose his temper in a business meeting and call it “righteous indignation.”                                                                                                                           在警告我們不要肉慾的罪過之後，保羅隨後指出了社會罪惡的危險（西   3：8-9）。坎貝爾·摩根（G. Campbell Morgan）博士稱這些為“信譽良好的罪惡”。我們是如此習慣於信徒之間的憤怒，批判態度，說謊和粗魯的幽默，以至於我們不再對這些罪惡感到沮喪或定罪。我們會震驚地看到一位教堂成員犯了一些感性的罪惡，但是我們將看到他在一次商務會議上發脾氣並將其稱為“義怒。”。

The picture here is that of a person changing clothes: “Put off … put on” (Col. 3:9–10). This relates to the resurrection of Jesus Christ (Col. 3:1), for when He arose from the dead, Jesus Christ left the grave[1]clothes behind (John 20:1–10). He had entered into a glorious resurrection life and had no need for the grave[1]clothes. Likewise, when Lazarus was raised from the dead, Jesus instructed the people to “loose him, and let him go” (John 11:44).                                          這裡的圖片是一個人在換衣服的照片：“脫下……穿上”（西   3：9-10）。這與耶穌基督的復活有關（西   3：1），因為當耶穌基督從死裡復活時，祂就把墳墓裡的衣服留在了後面 （約   20：1-10）。祂已經過了光榮的復活生活，不需要穿破爛的衣服。同樣，當拉撒路從死裡復活時，耶穌指示人們“鬆開他，放開他”（約翰福音11:44）。

The graveclothes represent the old life with its sinful deeds. Now that we have new life in Christ, we must walk “in newness of life” by putting off the old deeds and desires (Rom. 6:4). We do this by practicing our position in Christ, by reckoning ourselves to be dead to the old and alive to the new.                                                                                                                                                                便衣以其有罪的事蹟代表了舊生活。既然我們在基督裡有了新的生活，我們就必須通過推遲舊的行為和願望來“走上新生活”（羅6：4）。為此，我們練習自己在基督裡的地位，認為自己對舊人死了，對新人活著。

Paul began with anger, wrath, and malice—sins of bad attitude toward others. The word anger is the same as the word wrath (Col. 3:6), referring there to the wrath of God. This word describes habitual attitudes, while wrath refers to the sudden outburst of anger, God has a right to be angry at sin and to judge it, because He is holy and just. In fact, there is a righteous anger against sin that ought to characterize the saints (Eph. 4:26). But none of us have the right to “play God” and pass final judgment on others by our attitudes. Malice is an attitude of ill will toward a person. If we have mal[1]ice toward a person, we are sad when he is successful, and we rejoice when he has trouble. This is sinful.                                                                                                                               保羅從憤怒，憤怒和惡意開始-對他人態度惡劣的罪過。憤怒一詞與憤怒一詞相同（西3：6），在那裡指的是上帝的憤怒。這個詞描述了慣常的態度，而憤怒是指憤怒的突然爆發，而上帝卻有權對罪惡發怒並對其進行審判，因為他是聖潔而公正的。實際上，對罪惡有一種正義的憤怒，應該表現出聖徒的特徵（弗4:26）。但是，我們當中沒有人有權“扮演帝”並以我們的態度對他人作出最終的判斷。惡意是對一個人的惡意態度。如果我們對一個人有惡意，那麼當他成功時我們會感到難過，而當他遇到麻煩時我們會感到高興。這是有罪的。