1621英翻中(歌羅西書8課) HEAVEN ON EARTH 天堂在人間 21/06/2026

1621英翻中(歌羅西書8課)       HEAVEN ON EARTH                  天堂在人間                21/06/2026

Chapter eight                               HEAVEN ON EARTH                              Colossians 3:1–11          第八課                                                                               天堂在人間                                                                               歌羅西書3：1-11

 
         In the final two chapters of Colossians, Paul moved into the practical application of the doctrines he had been teaching. After all, it does little good if Christians declare and defend the truth, but fail to demonstrate it in their lives. There are some Christians who will defend the truth at the drop of a hat, but their personal lives deny the doctrines they profess to love. “They profess that they know God, but in works they deny Him” (Titus 1:16).
在歌羅西書的最後兩章中，保羅進入了他所教授教義的實際應用。畢竟，如果基督徒宣揚並捍衛真理，卻沒有在生活中證明這一真理，那就沒有什麼用。有些基督徒會在戴上帽子後捍衛真理，但他們的個人生活卻否認他們自稱愛的教義。 “他們自稱認識上帝，但在工作中卻否認上帝”（提多書1:16）。
 
        We must keep in mind that the pagan religions of Paul’s day said little or nothing about personal morality. A worshipper could bow before an idol, put his offering on the altar, and go back to live the same old life of sin. What a person believed had no direct relationship with how he behaved, and no one would condemn a person for his behavior.
But the Christian faith brought a whole new concept into pagan society: what we believe has a very definite connection with how we behave! After all, faith in Christ means being united to Christ, and if we share His life, we must follow His example. He cannot live in us by His Spirit and permit us to live in sin. Paul connected doctrine with duty in this section by giving his readers three instructions.
我們必須謹記，保羅時代的異教徒對個人道德幾乎沒有說什麼。朝拜者可以在偶像面前鞠躬，將奉獻物放在壇上，然後回過頭來過同樣的罪惡生活。一個人相信的東西與他的舉止沒有直接關係，也沒有人會因為他的行為而譴責一個人。
但是基督教信仰給異教社會帶來了一個全新的概念：我們所相信的與我們的行為有著非常明確的聯繫！畢竟，對基督的信仰意味著與基督聯合，如果我們分享他的生活，我們就必須效法他的榜樣。祂不能藉著祂的靈在我們裡面生活，而不能讓我們生活在罪惡之中。保羅在本節中通過給讀者三個指示來將教義與責任聯繫起來。
 
1. Seek the Heavenly (3:1–4)
1.尋求天國（3：1-4）
 
        The emphasis is on the believer’s relationship with Christ. We died with Christ (v. 3a). The fullest explanation of this wonderful truth is found in Romans 6—8. Christ not only died for us (substitution), but we died with Him (identification). Christ not only died for sin, bearing its penalty, but He died unto sin, breaking its power. Because we are “in Christ” through the work of the Holy Spirit (1 Cor. 12:13), we died with Christ. This means that we can have victory over the old sin nature that wants to control us. “How shall we, that are dead to sin, live any longer therein?” (Rom. 6:2).
重點是信徒與基督的關係。我們與基督同死（3a節）。關於這個奇妙真理的最完整的解釋是在羅馬書6-8中。基督不僅為我們而死（代替），而且我們與他一同死（身份）。基督不僅為罪而死，承受著刑罰，而且為罪而死，破壞了它的力量。因為我們通過聖靈的工作“在基督裡”（哥林多前書12：13），所以我們與基督同死了。這意味著我們可以戰勝想要控制我們的古老罪惡天性。 “我們已經死在罪惡之中了，我們將如何再生活其中呢？”羅馬書6：2）
 
         We live in Christ (v. 4a). Christ is our life. Eternal life is not some heavenly substance that God imparts when we, as sinners, trust the Savior. Eternal life is Jesus Christ Himself. “He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12). We are dead and alive at the same time— dead to sin and alive in Christ.
Someone has said, “Life is what you are alive to.” A child may come alive when you talk about a baseball game or an ice cream cone. A teenager may come alive when you mention cars or dates. Paul wrote, “For to me to live is Christ” (Phil. 1:21). Christ was Paul’s life and he was alive to anything that related to Christ. So should it be with every believer.
Years ago I heard a story about two sisters who enjoyed attending dances and wild parties. Then they were converted and found new life in Christ. They received an invitation to a party and sent their RSVP in these words: “We regret that we cannot attend because we recently died.”
我們生活在基督裡（4a節）。基督是我們的生命。當我們作為罪人信靠救主時，永生不是上帝賦予的天堂上的物質。永生是耶穌基督自己。 “那兒子生了生命；沒有神的兒子就沒有生命”（約翰一書5:12）。我們同時死了還活著-在罪中死了並在基督裡還活著。
有人說過：“生活就是你的生命。”當您談論棒球比賽或冰淇淋蛋筒時，一個孩子可能會活著。當您提到汽車或約會時，少年可能還活著。保羅寫道：“基督為我而活”（腓立比書1:21）。基督是保羅的生命，他活著與基督有關的任何事物。每個信徒都應該如此。
幾年前，我聽到一個故事，講述了兩個姐妹喜歡參加舞蹈和野外聚會的故事。然後他們were依了，在基督裡找到了新生命。他們收到了參加聚會的邀請，並用以下字樣發送了他們的RSVP：“我們很遺憾我們不能參加，因為我們最近去世了。”
 
        We are raised with Christ (v. 1a). It is possible to be alive and still live in the grave. During World War II, several Jewish refugees hid in a cemetery, and a baby was actually born in one of the graves. However, when Jesus gave us His life, He lifted us out of the grave and set us on the throne in heaven! Christ is seated at the right hand of God, and we are seated there “in Christ.”
我們與基督一同復活（1a節）。可能還活著並仍然生活在墳墓中。第二次世界大戰期間，幾名猶太難民躲在墓地裡，一個墳墓中實際上生了一個嬰兒。但是，當耶穌把我們的生命賜給我們時，他把我們從墳墓裡抬了出來，使我們登上了天上的寶座！基督坐在上帝的右邊，我們坐在那裡“在基督裡面”。
 
         The word if does not suggest that Paul’s readers might not have been “risen with Christ”, for all of us, as believers, are identified with Christ in death, burial, resurrection, and ascension. The word since gives the truer meaning of the word. Our exalted position in Christ is not a hypothetical thing or a goal for which we strive. It is an accomplished fact.
We are hidden in Christ (v. 3b). We no longer belong to the world, but to Christ; and the sources of life that we enjoy come only from Him. “Hidden in Christ” means security and satisfaction. The eminent Greek scholar Dr. A. T. Robertson commented on this: “So here we are in Christ who is in God, and no bur[1]glar, not even Satan himself, can separate us from the love of God in Christ Jesus (Rom. 8:31–39)” (Paul and the Intellectuals, Broadman, 98).
“ if”一詞並不表示保羅的讀者可能沒有“與基督同高”，因為我們所有人，作為信徒，在死亡，埋葬，復活和升天中都與基督同在。從此，單詞給出了單詞的真實含義。我們在基督裡的崇高地位不是我們為之奮鬥的假想事物或目標。這是一個成就的事實。
我們被隱藏在基督裡（3b節）。我們不再屬於這個世界，而是屬於基督。而我們所享受的生命之源僅來自他。 “藏在基督裡”是指安全和滿足。著名的希臘學者羅伯遜博士（AT Robertson）對此評論說：“因此，我們在基督裡是在上帝里面，沒有竊賊，甚至撒但本人也無法將我們與上帝在基督耶穌裡的愛區分開（羅8： 31-39）”（Paul and the Knowledges，Broadman，98）。
 
        The Christian life is a “hidden life” as far as the world is concerned, because the world does not know Christ (see 1 John 4:1–6). Our sphere of life is not this earth, but heaven; and the things that attract us and excite us belong to heaven, not to earth. This does not mean that we should ignore our earthly responsibilities. Rather it means that our motives and our strength come from heaven, not earth.
就世界而言，基督徒的生活是“隱藏的生活”，因為世界不認識基督（見約翰一書4：1-6）。我們的生活範圍不是這個地球，而是天堂。吸引我們和激發我們的事物屬於天堂，而不是地球。這並不意味著我們應該忽略我們的世俗責任。相反，這意味著我們的動機和力量來自天堂，而不是地球。
 
         We are glorified in Christ (v. 4b). Christ is now seated at the Father’s right hand, but one day He will come to take His people home (1 Thess. 4:13–18). When He does, we shall enter into eternal glory with Christ. When He is revealed in His glory, we shall also be revealed in glory. According to the apostle Paul, we have already been glorified (Rom. 8:30)! This glory sim[1]ply has not yet been revealed. Christ has already given us His glory (John 17:22), but the full revelation of the glory awaits the return of the Savior (Rom. 8:17–25).
我們在基督裡得了榮耀（4b節）。基督現在坐在父神的右邊，但是有一天他會來帶他的百姓回家（帖1：4：13-18）。當他行事的時候，我們將與基督一起進入永恆的榮耀。當他在榮耀中彰顯出來時，我們也將在榮耀中彰顯出來。根據使徒保羅的說法，我們已經被榮耀了（羅馬書8:30）！這個榮耀的模擬尚未被揭露。基督已經把榮耀歸給我們了（約翰福音17:22），但是榮耀的全部啟示仍在等待救主的歸來（羅馬書8：17-25）。

         Now, in view of our wonderful identification with Christ, we have a great responsibility: “Seek those things which are above” (Col. 3:1). Through Christ’s death, burial, resurrection, and ascension, we have been separated from the old life of this world, and we now belong to a new heavenly life.
現在，鑑於我們對基督的奇妙認同，我們負有重大責任：“尋找上面的那些東西”（西3：1）。通過基督的死，葬禮，復活和提升，我們已經脫離了這個世界的舊生活，而我們現在屬於一種新的天堂生活。
 
        But how do we “seek those things which are above”? The secret is found in Colossians 3:2: “Habitually set your mind—your attention—on things above, not on things on the earth” (literal translation). Our feet must be on earth, but our minds must be in heaven. This is not to suggest that (as D. L. Moody used to say) we become “so heavenly minded that we are no earthly good.” It means that the practical everyday affairs of life get their direction from Christ in heaven. It means further that we look at earth from heaven’s point of view.
但是，我們如何“尋找上面的東西”？在歌羅西書3：2中發現了這個秘密：“習慣於將您的注意力-您的注意力-放在上面的東西上，而不是放在地球上的東西上”（直譯）。我們的腳必須在地上，但我們的思想必須在天上。這並不是說（就像穆迪曾經說過的那樣），我們變得“天上萬般，以至於我們都不是塵世的善良。”這意味著日常生活中的日常事務是從天上的基督那裡得到他們的指導的。這進一步意味著我們從天堂的角度看地球。
 
         While attending a convention in Washington, D.C., I watched a Senate committee hearing on television. I believe they were considering a new ambassador to the United Nations. The late Senator Hubert Humphrey was making a comment as I turned on the television set: “You must remember that in politics, how you stand depends on where you sit.” He was referring, of course, to the political party seating arrangement in the Senate, but I immediately applied it to my position in Christ. How I stand—and walk— depends on where I sit, and I am seated with Christ in the heavenlies!
在華盛頓特區參加會議時，我看了參議院委員會在電視上的聽證會。我相信他們正在考慮擔任新的聯合國大使。當我打開電視機時，已故參議員休伯特·漢弗萊（Hubert Humphrey）發表評論：“您必須記住，在政治上，您的立場取決於您的坐姿。”他當然是指參議院中的政黨就座安排，但我立即將其應用於我在基督裡的職位。我的站立和行走方式取決於我的坐姿，而我在天上與基督同坐！
 
         When the nation of Israel came to the border of the Promised Land, they refused to enter, and, because of their stubborn unbelief, they had to wander in the wilderness for forty years (see Num. 13—14). That whole generation, starting with the twenty-year-olds, died in the wilderness, except for Caleb and Joshua, the only two spies who believed God. How were Caleb and Joshua able to “get the victory” during those forty difficult years in the wilderness? Their minds and hearts were in Canaan! They knew they had an inheritance coming, and they lived in the light of that inheritance.
以色列國來到應許之地的邊界時，他們拒絕入境，由於their強的不信，他們不得不在曠野流浪四十年（見民數記13-14）。從二十歲開始，這一代人在曠野去世，除了迦勒布和約書亞這兩個唯一相信上帝的間諜。在曠野的那四十個艱難歲月中，迦勒和約書亞如何才能“取得勝利”？他們的思想和心在迦南！他們知道遺產即將來臨，並根據該遺產生活。

         The queen of England exercises certain powers and privileges because she sits on the throne. The president of the United States has privileges and powers because he sits behind the desk in the oval office of the White House. The believer is seated on the throne with Christ. We must constantly keep our affection and our attention fixed on the things of heaven, through the Word and prayer, as well as through worship and service. We can enjoy “days of heaven upon the earth” (Deut. 11:21) if we will keep our hearts and minds in the heavenlies.
英格蘭女王由於坐在寶座上而行使某些權力和特權。美國總統享有特權和權力，因為他坐在白宮橢圓形辦公室的桌子後面。信徒與基督坐在寶座上。我們必須通過話語和祈禱，以及通過敬拜和服務，不斷地將我們的感情和注意力固定在天堂上。如果我們將自己的心思意念留在天上，就可以享受“地上的天”（申11:21）。
 
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。 “給我們積極的教義！”他們說。 “忘記負面警告和警告！”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“為什麼要變身”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闌尾破裂。醫生將不得不“變得消極”並取出闌尾。沒有任何關於美麗的演講會產生一個花園。園丁必須除草！積極與消極並存，一個沒有另一個就導致不平衡。單詞mortify的意思是“死亡”。
 
         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).
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塵世肉慾。保羅稱這是“屈從”自己，要死在罪惡之中，卻活在基督裡（羅馬書6：11）。我們的主在說“如果你的右眼得罪你的時候，拔出它”時也使用了同樣的想法（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[1]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談論字面手術。罪不是來自眼睛，手或腳；它來自內心，邪惡的慾望。幾個世紀以前，在英格蘭，如果一個扒手被定罪，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。一個鎬口袋失去了雙手，並用牙齒繼續他的“交易”！物理手術永遠無法改變心臟。
 
          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，而且還指出了罪過，有些人不喜歡這樣。這些罪惡屬於舊生活，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（羅馬書1：18ff。），他的怒氣將再次降臨。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，慾望導致行動，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。
 
         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（馬可福音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過之後，補充說：“還有貪婪，這是偶像崇拜”（西3：5b）。貪婪是總是想要更多的罪惡，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。十誡中的最後一個是“不可貪圖”（出20:17）。然而，這種罪過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.”
“Yes” replied the pastor, “it’s worse!”
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。”
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“義憤填。”。
 
         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：“穿上……穿上”（西3：9-10）。這與耶穌基督的複活有關（西3：1），因為當他從死裡復活時，耶穌基督就把墳墓的衣服留在了後面（約翰福音20：1-10）。他已經過了光榮的複活生活，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.[1]
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“扮演上帝”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。
 
         Blasphemy describes speech that slanders others and tears them down. Often among Christians this kind of malicious gossip masquerades as a spiritual concern: “I would never tell you what I know about her, except that I know you’ll want to pray about it.” Evil speaking is caused by malice (1 Peter 2:1). If you have deep[1]seated ill will toward a person, you will use every opportunity to say something bad about him. Filthy communication is just that: foul speech, coarse humor, obscene language. For some reason, some Christians think it is manly or contemporary to use this kind of speech. Low humor sometimes creeps into conversations. If someone says, “Now, take this with a grain of salt!” you can remind him of Colossians 4:6: “Let your speech be always with grace, seasoned with salt.” Salt is a symbol of purity, and grace and purity go together. The final sin Paul named was lying (Col. 3:9). He wrote this same warning to the believers in Ephesus (Eph. 4:25). Satan is the liar (John 8:44), while the Holy Spirit is the Spirit of Truth (John 14:17; 15:26). When a Christian lies, he is cooperating with Satan; when he speaks the truth in love (Eph. 4:15), he is cooperating with the Spirit of God. A lie is any misrepresentation of the truth, even if the words are accurate. The tone of voice, the look on the face, or a gesture of the hand can alter the meaning of a sentence. So can the motive of the heart. If my watch is wrong and I give a friend the wrong time, that is not a lie. Lying involves the intent to deceive for the purpose of personal gain. An old proverb says, “Half a fact is a whole lie.” Bishop Warren A. Candler was preaching about the lies of Ananias and Sapphira (Acts 5), and asked the congregation, “If God still struck people dead for lying, where would I be?” The congregation snickered a bit, but the smiles disappeared when the Bishop shouted, “I’d be right here—preaching to an empty church!” Strengthen the Christly (3:10–11) Because we are alive in Christ, we must seek the things that are above. And, because we died with Christ, we must put off the things that belong to the earthly life of past sin. The result is that we can become like Jesus Christ! God wants to renew us and make us into the image of His Son! The Greek verbs translated “put off” and “put on” (Col. 3:9–10) indicate a once-for-all action. When we trust Christ, we put off the old life and put on the new. The old man has been buried, and the new man is now in control. But the verb translated “renewed” is a present participle—“who is constantly being renewed.” The crisis of salvation leads to the process of sanctification, becoming more like Jesus Christ. The Greeks had two different words for new. The word neos means “new in time.” We use this word as an English prefix in such words as “neoorthodoxy” and “neoclassicism.” The word kainos means “new in quality, fresh.” Sometimes the two words were used interchangeably in the New Testament, but there is still a fundamental difference. The believer has once and for all put on the “new man” (neos), and, as a consequence, he is being renewed (kainos). There is a change in quality, for he is becoming like Jesus Christ. The “new Man” is Jesus Christ, the last Adam (1 Cor. 15:45), the Head of the new creation (2 Cor. 5:17).
褻瀆言論描述了誹謗他人並將他們推倒的言論。在基督徒中，這種惡意的八卦偽裝常常是一種精神上的擔憂：“我永遠不會告訴你我對她的了解，除非我知道你會為此祈禱。”邪惡的說話是由惡意造成的（彼得一書2：1）。如果您對一個人懷有深深的惡意，您將利用一切機會對他說些不好的話。骯髒的交流僅僅是：粗言穢語，粗俗幽默，淫穢語言。由於某些原因，一些基督徒認為使用這種語言是男性主義或現代主義的。低級幽默有時會蔓延到對話中。如果有人說：“現在，把它和一粒鹽一起吃！”您可以使他想起歌羅西書4：6：“讓您的講話永遠保持優雅，並加些鹽調味。”鹽是純潔的象徵，優雅與純潔並存。保羅所稱的最後罪孽是撒謊（西3：9）。他向以弗所信徒寫了同樣的警告（弗4:25）。撒旦是撒謊者（約翰福音8:44），而聖靈是真理之靈（約翰福音14:17; 15:26）。當基督徒撒謊時，他正在與撒但合作。當他說出愛中的真理時（以弗所書4:15），他正在與上帝的靈合作。謊言是對事實的任何虛假陳述，即使這些單詞是準確的。語氣，臉部表情或手部手勢可能會改變句子的含義。內心的動機也可以。如果我的手錶錯了，而我給了朋友錯誤的時間，那不是騙人的。說謊涉及為了個人利益目的而欺騙的意圖。一句古老的諺語說：“一半事實是謊言。”沃倫·A·坎德勒（Warren A. Candler）主教在宣講亞那尼亞斯和薩菲拉的謊言（使徒行傳5），並向會眾問：“如果上帝仍然以撒謊殺死人，我會去哪裡？”會眾笑了一下，但是當主教大喊時，微笑消失了：“我會在這裡-進入一個空蕩蕩的教堂！”加強基督的力量（3：10-11）因為我們在基督裡還活著，所以我們必須尋求上面的事物。而且，因為我們與基督同死，所以我們必須推遲屬於過去罪惡世俗生活的事物。結果就是我們可以變得像耶穌基督！上帝要更新我們，使我們成為他兒子的形像！希臘語動詞翻譯為“穿脫”和“穿上”（西3：9-10），表示一次一勞永逸的舉動。當我們相信基督時，我們推遲了舊的生活，換上了新的生活。老人被埋葬了，而現在新人已被控制。但是動詞翻譯為“ renewed”是一個現在的分詞-“誰在不斷被更新”。救贖的危機導致聖化的過程，變得更加像耶穌基督。希臘人用兩個不同的詞來表示新詞。 neos一詞的意思是“時間上的新事物”。我們將此單詞用作“ neoorthodoxy”和“ neoclassicism”之類的英語前綴。 kainos一詞的意思是“新鮮的品質”。有時在《新約》中這兩個詞可以互換使用，但仍然存在根本的區別。信徒一勞永逸地戴上了“新人”（新星），結果，他被更新了（kainos）。 質量發生了變化，因為他變得像耶穌基督。 “新人”是耶穌基督，最後一個亞當（林前15:45），新造物的首領（林前5:17）。
 
        How does this renewal come about? Through knowledge. The word knowledge was one of the key terms in the vocabulary of the gnostics. But their so[1]called spiritual knowledge could never change a person’s life to make him like Christ. The better he gets to know Christ, the more he becomes like Him (Phil. 3:10).
更新如何發生？通過知識。知識一詞是不可知論者詞彙中的關鍵術語之一。但是他們所謂的屬靈知識永遠不會改變一個人的生活，使他像基督一樣。他越了解基督，他就越像他一樣（腓立比書3：10）。
 
        Man was created in the image of God (Gen. 1:26–27). This involves man’s personality (intellect, emotion, will) and man’s spirituality (he is more than a body). When man sinned, this image of God was marred and ruined. Adam’s children were born in the image of their father (Gen. 5:1, 3). In spite of the ravages of sin, man still bears the image of God (Gen. 9:6; James 3:9).
人是按照神的形像被創造的（創世記1：26-27）。這涉及到人的個性（理智，情感，意志）和人的靈性（他不僅僅是一個身體）。當人犯罪時，上帝的這種形象就被破壞了。亞當的孩子是按照父親的形像出生的（創世記5：1、3）。儘管罪惡肆虐，但人類仍然帶有上帝的形像（創世記9：6；雅各書3：9）。
 
         We were formed in God’s image, and deformed from God’s image by sin. But through Jesus Christ, we can be transformed into God’s image! We must be renewed in the spirit of our minds (Eph. 4:23). As we grow in knowledge of the Word of God, we will be transformed by the Spirit of God to share in the glorious image of be transformed into God’s image! We must be renewed in the spirit of our minds (Eph. 4:23). As we grow in knowledge of the Word of God, we will be transformed by the Spirit of God to share in the glorious image of God (2 Cor. 3:18). God transforms us by the renewing of our minds (Rom. 12:2), and this involves the study of God’s Word. It is the truth that sets us free from the old life (John 8:31–32).
我們是按照上帝的形像而形成的，並因罪而脫離了上帝的形像。但是通過耶穌基督，我們可以轉變成神的形像！我們必須本著心靈的精神更新（以弗所書4:23）。隨著我們對上帝聖言的認識的增長，我們將被上帝的聖靈改造，以分享被轉化為上帝聖像的榮耀形象！我們必須本著心靈的精神更新（以弗所書4:23）。隨著我們對上帝聖言的認識的增長，我們將因上帝的靈而轉變，分享上帝的榮耀形象（林前2：3：18）。上帝通過更新我們的思想來改變我們（羅馬書12：2），這涉及對上帝聖言的研究。真理使我們擺脫了舊生活（約翰福音8：31–32）。
 
         God’s purpose for us is that we be “conformed to the image of His Son” (Rom. 8:29). This refers to character, the spiritual quality of the inner man. When we see Jesus Christ, we shall be like Him and have glorified bodies (1 John 3:1–3), but while we are waiting for Him to return, we can become like Him and share His holy image. This is a process of constant renewing as the Spirit of God uses the Word of God.
上帝對我們的目的是使我們“順服他兒子的形像”（羅8:29）。這是指品格，即內在人的精神品質。當我們看到耶穌基督時，我們將像他一樣，擁有榮耀的身體（約翰一書3：1-3），但是當我們等待他返回時，我們可以變得像他一樣，分享他的聖像。這是一個不斷更新的過程，因為神的靈使用了神的道。
 
         Human distinctions and differences should be no barrier to holy living in the church. In Jesus Christ, all human distinctions disappear (Col. 3:11). In Christ, there are no nationalities (“neither Greek nor Jew”). There is no recognition of former religious differences (“circumcision nor uncircumcision”). The gnostics taught that circumcision was important to the spiritual life (Col. 2:11ff.). But Paul made it clear that this traditional act of physical surgery gave no advantages in the spiritual life.
人的差異和差異不應成為教會聖潔生活的障礙。在耶穌基督裡，所有人類的區別都消失了（西3:11）。在基督裡，沒有國籍（“既沒有希臘人也沒有猶太人”）。沒有承認以前的宗教差異（“包皮環切或不包皮環切”）。專家們認為包皮環切術對精神生活很重要（西2:11）。但是保羅明確指出，這種傳統的物理手術在精神生活中沒有任何好處。
 
         There are also no cultural differences in Christ (“barbarian, Scythian”). The Greeks considered all non-Greeks to be barbarians; and the Scythians were the lowest barbarians of all! Yet, in Jesus Christ, a person’s cultural status is no advantage or disadvantage. Nor is his economic or political status (“bond or free”). Paul made it clear that a slave should try to get his freedom (1 Cor. 7:20–23), but he should not think he is handicapped spiritually because of his social position.
基督也沒有文化差異（“野蠻人，Scythian”）。希臘人認為所有非希臘人都是野蠻人。斯基泰人是所有國家中最低的野蠻人！但是，在耶穌基督裡，每個兒子的文化地位是沒有優勢也沒有劣勢的。他的經濟或政治地位（“束縛或自由”）也不是。保羅明確指出，奴隸應設法獲得自由的家園（林前1：7：20-23），但他不應認為自己因其社會地位而在精神上有殘障。
 
         All of these human distinctions belong to the “old man” and not the “new man.” In his letter to the Galatians, Paul added, “There is neither male nor female,” and thus erased even differences between the sexes. “Christ is all, and in all” was Paul’s conclusion. “For ye are all one in Christ Jesus” (Gal. 3:28). It is wrong to build the fellowship of the church on anything other than Jesus Christ, His person and His work. Ministries that are built on human distinctions, such as race, color, or social standing, are not biblical. One of the evidences of spiritual growth and the renewing of the mind is this willingness to receive and love all who sincerely know Christ and seek to glorify Him. The gnostic “super saints” were trying to isolate the Colossian believers from the rest of the church, and this was wrong. Even though physically we do not lose our national heritage when we become Christians, we do not use that heritage as a test of what is spiritual. “Christ is all and in all” is the emphasis in this let[1]ter. “That in all things he might have the preeminence” (Col. 1:18). Because we are complete in Christ, we can look beyond the earthly differences that separate peo[1]ple and enjoy a spiritual unity in the Lord. The gnostic false teachers, like the false teachers today, tried to rob God’s people of the richness of their oneness in Christ. Beware!
所有這些人類區別都屬於“老人”，而不是“新人”。保羅在致加拉太書信中補充說：“既沒有男性也沒有女性”，因此消除了兩性之間的差異。保羅的結論是：“基督就是一切，總而言之”。 “因為你們都在基督耶穌裡”（加3:28）。在除耶穌基督，祂的人和祂的工作以外的任何事物上建立教會的團契是錯誤的。建立在人的差異上的部委，例如種族，膚色或社會地位，並非聖經。精神成長和思想更新的證據之一就是這種願意接受和愛所有真誠認識基督並尋求榮耀祂的人的意願。不可知論的“超級聖人”正試圖將歌羅西信徒與教會的其他人隔離開來，這是錯誤的。即使在身體上，當我們成為基督徒時，我們不會失去我們的民族遺產，但我們也不會將其作為對精神事物的考驗。在這封信中，強調了“基督是萬有”。 “他在所有事上都可能有卓越的地位”（西1:18）。因為我們在基督裡是完整的，所以我們可以超越人與人之間的世俗差異，並在主裡享受屬靈的統一。像今天的虛假老師一樣，那些精明的虛假老師試圖搶奪上帝子民在基督裡一體的豐富性。謹防！
 
        We are alive in Christ; therefore, we should seek the heavenly. We are dead in Christ; therefore, we should slay the earthly. We can become like Christ; therefore, we must strengthen the Christly and permit the Spirit to renew our minds, making us more into the image of God.
我們在基督裡還活著；因此，我們應該尋求天國。我們死在基督裡；因此，我們應該殺死塵世。我們可以變得像基督；因此，我們必須加強基督的力量，讓聖靈更新我們的思想，使我們更加融入上帝的形像。