1617 英翻中(歌羅西第4課) CROWN HIM LORD OF ALL! 萬民稱主為萬王之王！17/6/2026

1617 英翻中(歌羅西第4課) CROWN HIM LORD OF ALL!    萬民稱主為萬王之王！17/6/2026 

CHAPTER FOUR    CROWN HIM LORD OF ALL!       Colossians 1:13–20
第四課                        萬民稱主為萬王之王！                    歌罗西书     1：13-20

        The false teachers in Colosse, like the false teachers of our own day, would not deny the importance of Jesus Christ. They would simply dethrone Him, giving Him prominence but not preeminence. In their philosophy, Jesus Christ was but one of many “emanations” that proceeded from God and through which men could reach God. It was this claim that Paul refuted in this section.
歌罗西教會的假教师，像我们今天的假教师，他們不会否认耶稣基督的重要性。只会否認祂為王，認祂是著名的，而否認祂是卓越的。在他们的哲学中，耶稣基督只是从上帝所  “放射(emanations)” 智能中之一個，人可以通过這“放射出的智能”到达上帝。保罗在这段章节中，驳斥這智能派學说。
 
        Probably no paragraph in the New Testament contains more concentrated doctrine about Jesus Christ than this one. We can keep ourselves from going on a detour if we remember that Paul wrote to prove the preeminence of Christ, and he did so by using four unanswerable arguments.
可能在新约中，没有任何一段章節在教义上，比在此處論及耶稣基督本性的奧秘更多。若我們還记得保罗写信論及耶穌的超越性，他用四段無法回答的论据來证明時，我们就不必改道來再次印證基督的超越性。
 
1.  Christ Is the Savior (1:13–14)
1.  基督是救主（1：13-14）
 
         Man’s greatest problem is sin—a problem that can never be solved by a philosopher or a religious teacher. Sinners need a Savior. These two verses present a vivid picture of the four saving actions of Christ on our behalf.
人的最大问题是犯罪 ， 這是哲学家或宗教教师永远無法解决的困擾。犯罪的人需要救主。这13和14两节经文將基督的四種拯救，活画在我們眼前。
 
         He delivered us (v. 13a). This word means “rescued from danger.” We could not deliver ourselves from the guilt and penalty of sin, but Jesus could and did deliver us. We were in danger of spending eternity apart from God. The sword of God’s judgment was hanging over our heads!
基督拯救我们（第13节）。祂把我們  “从危险中解救出来”。靠我们自己是無法摆脱罪的邪恶和惩罚，但耶稣可以，并且祂确实救了我们。當我们處在與上帝將永遠隔離的危险。上帝的审判之剑已經放在我們頸項上！
 
        But this deliverance involved something else: we were delivered from the authority of Satan and the powers of darkness. The gnostic false teachers believed in an organization of evil spirits that controlled the world (see Col. 1:16; 2:10, 15); angels, archangels, principalities, powers, virtues, dominions, and thrones. John Milton used these titles when describing Satan’s forces in his classic Paradise Lost.
這拯救涉及一些其他的事：耶穌拯救我们从撒但和黑暗的权勢中出來。諾斯底(gnostic)派的假教师相信是邪灵组织控制世界（见  西1:16; 2:10,15）;  天使，天使長，公国(principalities)，权力，美德，领土和宝座。约翰·米尔顿（John Milton）在他撰寫的经典著作  “失乐园” 時，用這些名稱描述撒但的權勢。
 
        He translated us (v. 13b). This word was used to describe the deportation of a population from one country into another. History records the fact that Antiochus the Great transported at least two thousand Jews from Babylonia to Colosse.
耶穌遷移我们（第13节）。“失乐园” 是用来描述將人驱逐出境遷移进入別的國家。历史记录了安提阿大帝，至少將二千名犹太人从巴比伦运送到歌罗西的事。
 
        Jesus Christ did not release us from bondage only to have us wander aimlessly. He moved us into His own kingdom of light and made us victors over Satan’s kingdom of darkness. Earthly rulers transported the defeated people, but Jesus Christ transported the winners.
耶稣基督没有把我们從束缚中释放，只让我们漫无目的地漫步。耶穌使我们进入祂自己的光的国度，使我们胜过撒但的黑暗王国。地上的统治者遣送击败的人，但耶稣基督遣送了戰勝者。
 
         The phrase “His dear Son” can be translated “the Son of His love.” At the baptism and transfiguration of Jesus Christ, the Father declared that Jesus was His “beloved Son” (Matt. 3:17; 17:5). This fact reminds us of the price the Father paid when He gave His Son for us. It also reminds us that His kingdom is a kingdom of love as well as a kingdom of light.
“祂爱子”可以译成上帝的爱子。在耶稣基督祂的洗礼和山上变像兩次，天父都宣称耶稣是祂所爱的儿子（太3:17; 17：5）。这事实提醒我们，当祂给我们愛子时，顯示天父所付出的代价。這也提醒我们，祂的国度是爱的国度，也是光明的国度。
 
        The experience of Israel in the Old Testament is an illustration of this spiritual experience; for God delivered them from the bondage of Egypt and took them into the Promised Land of their inheritance. God brings us out that He might bring us in.
在旧约中以色列人所经歷的，就是这屬靈经验的例证。因为上帝将他们从埃及的捆綁中拯救出来，帶他们进入应许他們得基業之地。同樣，上帝将我们带出，祂可能會把我们带进来。
 
        He redeemed us (v. 14a). This word means “to release a prisoner by the payment of a ransom.” Paul did not suggest that Jesus paid a ransom to Satan in order to rescue us from the kingdom of darkness. By His death and resurrection, Jesus met the holy demands of God’s law. Satan seeks to accuse us and imprison us because he knows we are guilty of breaking God’s law. But the ransom has been paid on Calvary, and through faith in Jesus Christ, we have been set free.
耶穌救赎我们（第14节上半段）。救贖的意思是  “付赎金释放被囚的人”。保罗并没有說，耶稣向撒但付出赎金來拯救我们，脱离黑暗的国度。而是說耶稣的捨命和复活，满足了上帝律法的圣洁要求。撒但试图指责我们，监禁我们，因为牠知道我们违反上帝的律法。但是，赎金已经在骷髏地交付，并經由我们在耶稣基督裡的信心，祂已经得释放我们了。

         He has forgiven us (v. 14b). Redemption and forgiveness go together (Eph. 1:7). The word translated “forgiveness” means “to send away” or “to cancel a debt.” Christ has not only set us free and transferred us to a new kingdom, but He has canceled every debt so that we cannot be enslaved again. Satan cannot find anything in the files that will indict us!
耶穌饒恕了我们（第14节下半節）。救赎与饒恕是同一回事（弗1：7）。 “饒恕” 是指  “不再記念” 或 “取消债务”。基督不仅使我们自由，而且将我们转移到新的国度，並且取消一切的债务，使我们不能再被奴役。使撒旦在文件中，找不到任何可以控告我们的資料！
 
        In recent years, the church has rediscovered the freedom of forgiveness. God’s forgiveness of sinners is an act of His grace. We did not deserve to be forgiven, nor can we earn forgiveness. Knowing that we are forgiven makes it possible for us to fellowship with God, enjoy His grace, and seek to do His will. Forgiveness is not an excuse for sin; rather, it is an encouragement for obedience. And, because we have been forgiven, we can forgive others (Col. 3:13). The parable of the unforgiving servant makes it clear that an unforgiving spirit always leads to bondage (Matt. 18:21–35).
近年来，教会重新发现了饒恕的自由。上帝赦免罪人是祂恩典的憐憫。我们不配得饒恕，也不能作好事去賺得饶恕。我们真知道蒙赦免，可使我们能与上帝有圑契，享受祂的恩典，并寻求順從祂的旨意。宽恕不是去犯罪的借口，相反，它是鼓励我們去順服。而且，因为我们蒙赦免，所以我们必須要饒恕别人（西3:13）。不宽恕人的惡僕的比喻，很清楚地說明不原谅人的惡性使人導致受束缚（太18：21）。
 
        Jesus Christ is preeminent in salvation. No other person could redeem us, forgive us, transfer us out of Satan’s kingdom into God’s kingdom, and do it wholly by grace. The phrase, “through His blood,” reminds us of the cost of our salvation. Moses and the Israelites only had to shed the blood of a lamb to be delivered from Egypt. But Jesus had to shed His blood to deliver us from sin.
耶穌基督的救恩是超越的。 沒有任何其他人可以拯救，贖我們的罪，饒恕我們，將我們從撒但的王國中，轉移到上帝的國度裡，並完全憑恩典行事。 “藉著耶穌的寶血”這句話使我們想起了我們得救的代價。 摩西和以色列人只需要用羔羊的血，可使他們出埃及。 但是耶穌必須為我們流血，才能使我們脫離罪惡。
 
2.  Christ Is the Creator (1:15–17)                                                                                                              2.  基督是创造主（1：15-17）

        The false teachers were very confused about creation.  It used to bother me to sing the familiar song “This Is My Father’s World.” I thought Satan and sin were in control of this world. I have since changed my mind, and now I sing the song with joy and victory. Jesus Christ made all things, He controls all things, and by Him all things hold together. Indeed, this is my Father’s world!                 
假教师对世界创造非常困惑。它曾經打擾我熟悉的歌曲“這是天父世界” 的歌唱。我還以為撒旦和罪惡控制這個世界。從那以後我改變了主意，現在，我以喜悅和勝利的心情演唱這首歌。耶穌基督創造了萬物，祂控制了萬物，並且祂使萬事萬物聚合。確實，這是我天父的世界！ 

3. Christ Is the Head of the Church (1:18)
3.  基督是教會的元首(1:18)
 
        There are many images of the church in the New Testament, and the body is one of the most important (Rom. 12:4ff.; 1 Cor. 12:14; Eph. 4:8–16). No denomination or local assembly can claim to be “the body of Christ,” for that body is composed of all true believers.  When a person trusts Christ, he is immediately baptized by the Holy Spirit into this body (1 Cor. 12:12–13). The baptism of the Spirit is not a postconversion experience—for it occurs the instant a person believes in Jesus Christ.
在新約聖經中，記載有許多教堂是影射的圖像，而身體是最重要的（羅12：4比照研讀; 林前12:14; 弗4：8-16）。沒有本地集會或不屬宗派的教會可以聲稱是  “基督的身體”，因為那身體是由所有真正的信徒組成的。 當人信基督時，會立即接受洗禮，然後聖靈進入他的身體（林前12：12-13）。聖靈的洗禮不是後悔改的經歷，因為它發生在一個人信耶穌基督的瞬間一刻。
 
        Each Christian is a member of this spiritual body, and Jesus Christ is the Head. In Greek usage, the word head meant “source” and “origin” as well as “leader, ruler.” Jesus Christ is the Source of the church, His body, and the Leader. Paul called Him “the beginning,” which tells us that Jesus Christ has priority in time as far as His church is concerned.
每個基督徒都是這個屬靈身體的一部分，耶穌基督是頭。在希臘語中，這“頭”的意思是  “來源” 和 “起始”，以及 “領導者，統治者。”  耶穌基督是教會的起源，祂的身體，和領導者。保羅稱他為  “起始”  是告訴我們耶穌基督在時間上祂是優先，是針對祂的教會而言。
 
       The term beginning can be translated “originator.”  No matter which name you select, it will affirm the preeminence of Jesus Christ in the church. The church had its origin in Him, and today it has its operation in Him. As the Head of the church, Jesus Christ supplies it with life through His Spirit. He gives gifts to men, and then places these gifted people in His church that they might serve Him where they are needed. Through His Word, Jesus Christ nourishes and cleanses the church (Eph. 5:25–30).
“開頭”可以譯為  “創始者”。 無論選擇哪個名稱，都將確認耶穌基督在教會中的超越地位。教會起源於祂，今天教會也是在祂大能中運作。耶穌基督作為教會的頭，通過祂的靈，供給教會生命氣息。祂送禮物給人，然後把這些接受禮物，有恩賜的人，放在祂的教會裡，經由祂的靈，可以在需要他們的處所事奉祂。經由耶穌基督的話語，滋養和淨化了教會（弗  5：25-30）。
 
         No believer on earth is the head of the church. This position is reserved exclusively for Jesus Christ. Various religious leaders may have founded churches or denominations, but only Jesus Christ is the Founder of the church that is His body. This church is composed of all true believers, and it was born at Pentecost. It was then that the Holy Spirit came and baptized the believers into one spiritual body.
在地上沒有任何信徒可充當教會的頭。它是專為耶穌基督保留的。各種不同的宗教領袖可能建立教堂或宗派，但只有耶穌基督是那作為祂身體教會的頭。這個教會是由所有真正的信徒，在五旬節誕生的。然後聖靈降臨在他們中間，並為信徒施洗進入屬靈的身體。
 
        The fact that there is “one body” in this world (Eph.4:4) does not eliminate or minimize the need for local bodies of believers. The fact that I belong to the universal church does not release me from my responsibilities to the local church. I cannot minister to the whole church, but I can strengthen and build the church by ministering to God’s people in a local assembly.
世上存在  “只有一體”  的事實（弗4：4）並沒有消減對當地信徒教會身體的需求。我屬於世上教會的事實，並沒有將我對當地的教堂的職責釋放。我不能事奉世上所有的教會，但我可以通過在當地教會事奉，以加強並建立事奉上帝的子民。

        Jesus Christ is the Head of the church, and the Beginning of the church; and He is also the Firstborn from the dead. We saw this word firstborn in Colossians 1:15. Paul did not say that Jesus was the first person to be raised from the dead, for He was not. But He is the most important of all who have been raised from the dead; for without His resurrection, there could be no resurrection for others (1 Cor. 15:20ff.).
耶穌基督是教會的元首，教會的開端；祂也是從死裡復活首生的。我們在歌羅西書1章15節中看到 “首生”一詞，保羅沒有說耶穌是第一個從死裡復活，因為祂不是。但是，祂是從死裡復活中最重要的一位;  因為沒有祂的復活，就不會有別人能從死裡復活的事（林前15 : 20  比照研讀）。
 
        It seems odd that Paul used the word born in connection with death, for the two concepts seem opposed to each other. But the tomb was a womb from which Christ came forth in victory, for death could not hold Him (Acts 2:24). The Son was begotten in resurrection glory (Ps. 2:7; Acts 13:33).
保羅同時使用死與生兩詞，似乎不太好，因為這兩個概念是彼此對立的。但是用墓來比子宮，子宮表示基督以得勝歸來，死亡無法得勝（徒  2:24）。兒子因復活而得榮耀（詩  2：7; 徒  13:33）。
 
        This brings us to the theme of this entire section: “That in all things he might have the preeminence”  (Col. 1:18). This was God’s purpose in making His Son the Savior, Creator, and Head of the church. The word translated “preeminence” is used nowhere else in the New Testament. It is related to the word translated “firstborn,” and it magnifies the unique position of Jesus Christ. “Christ is all, and in all” (Col. 3:11).
這使我們進入該整個段落的主題：“在所有事情上祂都具有超越的地位”（西1:18）。這是上帝造祂兒子為救世主，造物主和教會的元首。這為 譯的 “卓越” 一詞在新約的其他地方均未使用過。它與翻譯的  “首生” 單詞有關  ，它放大了耶穌基督獨特的位置。 “惟有基督是包括一切，又住在各人之內”（西     3:11）。

       In 1893, the World’s Columbian Exposition was held in Chicago, and more than twenty-one million people visited the exhibits. Among the features was a “World Parliament of Religions,” with   representatives of the world’s religions, meeting to share their “best points” and perhaps come up with a new religion for the world.
1893年，世界哥倫比亞博覽會在芝加哥舉行，超過兩千一百萬人來參觀。其中展覽一項是  “世界宗教議會”，由世界各地的宗教代表參與，開會分享他們的  “最佳觀點”，或許會為世界提出一種新的宗教信仰。
 
        Evangelist D. L. Moody saw this as a great opportunity for evangelism. He used churches, rented theaters, and even rented a circus tent (when the show was not on) to present the gospel of Jesus Christ. His friends wanted Moody to attack the “Parliament of  Religions,” but he refused. “I am going to make Jesus Christ so attractive,” he said, “that men will turn to Him.” Moody knew that Jesus Christ was the preeminent Savior, not just one of many “religious leaders” of history. The “Chicago Campaign” of 1893  was  probably the greatest evangelistic endeavor in D. L. Moody’s life, and thousands came to Christ.
慕廸(D. L. Moody) 宣教士認為這是傳福音的絕佳的機會。他使用教堂，租借劇院，甚至租借馬戲團的帳篷（當未演出馬戲表演時）傳講耶穌基督的福音。他的朋友希望慕迪與  “宗教的公會” 聯繫，但他拒絕了。他說，“我要使耶穌基督如此的吸引人，因此能使世人轉向祂。”  慕迪知道耶穌基督是超越的救世主，不是歷史中眾多的  “宗教領袖”  之一。 1893年的  “芝加哥宣教大會” 大概是慕迪一生中最努力以赴的一次，成千上萬的人都來到基督面前。
 
        But the false teachers of Colosse could never give Jesus Christ the place of preeminence, for, according to their philosophy, Jesus Christ was only one of many “emanations” from God. He was not the only way to God (John 14:6), rather, He was but one rung on the ladder! It has well been said, “If Jesus Christ is not Lord of all, He cannot be Lord at all.”
但是，歌羅西的假老師永遠不會給與耶穌基督在超越的位置，因為根據他們的哲學，耶穌基督不過只是來自上帝，眾多的 “放射” 智能之一。祂不是唯一去到上帝那裡的基督                        （約14：6），相反，他不過只是爬梯子之一！  眾所周知，“如果耶穌基督不是萬主之主，祂根本不能成為主。”
 
         We have now studied three arguments for the preeminence of Jesus Christ: He is the Savior, He is the Creator, and He is the Head of the church. These arguments reveal His relationship with lost sinners, with the universe, and with believers. But what about His relationship with God the Father?
現在，我們來研究有關耶穌基督超越性的三個論點：祂是救世主，祂是造物主，祂是教會的元首。這些論點揭示祂與喪失罪人，與宇宙，以及與信徒的關係。那祂與祂父上帝的關係又怎麼樣？
 
        He is the Beloved of the Father (1:19–20).  Paul had already called Jesus Christ “His [God’s] dear Son” (Col. 1:13). Those who have trusted Jesus Christ as their Savior are “accepted in the beloved” (Eph. 1:6).
耶穌基督是天父的愛子（1：19–20）。保羅已經稱呼耶穌基督是  “祂[上帝]的愛子”（西1:13）。那些相信耶穌基督的人，因為他們得拯救，被遷到  “祂愛子裡”（弗1：6）。
 
        For this reason, God can call us His beloved (Col. 3:12).  Then Paul took a giant step forward in his argument, for he declared that “all fullness” dwelt in Jesus Christ! The word translated “fullness” is the Greek word pleroma (pronounced “play-RO-ma”). It was a technical term in the vocabulary of the gnostic false teachers. It meant “the sum total of all the divine power and attributes.” We have already noted that Paul used this important word eight times in the Colossian letter, so he was meeting the false teachers on their own ground.
因此，上帝可以稱我們為祂的愛子（Col.  3:12）。然後，保羅在論證上邁出了一大步，因為他宣稱  “一切的豐盛” 都住在耶穌基督裡！  譯成 “豐盛” 的單詞是希臘語pleroma（發音為“ play-ro-ma”）。那是在諾斯底學派的詞彙中的術語，被假教師用為技術語句。意思是  “屬天能力的總和及屬性。”   請注意，保羅在他所寫的歌羅西書信中，使用這重要的單詞達八次之多，所以他自己去到當地見假教師。
 
        The word dwell is equally important. It means much more than merely “to reside.” The form of the verb means “to be at home permanently.” The late Dr. Kenneth S. Wuest, noted Greek expert, pointed out in his excellent commentary on Colossians that the verb indicates that this fullness was “not something added to His Being that was not natural to Him, but that it was part of His essential Being as part of His very constitution, and that permanently” (Ephesians and Colossians in the Greek New estament, [Grand Rapids, Mich.: Eerdmans], 187).   
“居住”這詞是同樣重要。它的意思不僅僅是  “居住”。而是形式動詞的意思，是“永遠住祂那裡”。已故的著名希臘語專家，肯尼 · 伍斯（Kenneth S.Wuest）博士，在他對歌羅西書的出色評論中說，是動詞表示此豐盛   “在祂的形體存在中，未添加對祂來說不是天然的，但那是作為祂基本形體存在的一部分，並永遠的存在”（ 用希臘書寫的新約中的以弗所書和歌羅西書，[密西根州，大急流城(Grand Rapids。)：[Eerdmans]出版，187頁）。
 
        The Father would not permanently give His pleroma to some created being. The fact that it “pleased the Father” to have His fullness in Christ is proof that Jesus Christ is God. “And of His [Christ’s] fullness have all we received” (John 1:16). “For in Him [Jesus Christ] dwelleth all the fullness of the Godhead bodily” (Col. 2:9).
天父不會永遠給被創造之物祂的豐盛(pleroma)。 “使天父愉悅” 的事實，上帝的一切豐盛都居住在基督裡，證明耶穌基督是上帝。 “而在基督的豐滿的恩典裡，我們都領受了”（約1:16）。 “因為上帝本性的一切豐盛，都有形有體的居住耶穌基督裡面”（西2：9）。
 
        Because Jesus Christ is God, He is able to do what no mere man could ever do: reconcile lost sinners to a holy God. When the first man and woman sinned,  they declared war on God, but God did not declare war on them. Instead, God sought Adam and Eve, and He provided a covering for their sins.
因為耶穌基督是上帝，所以祂有大能做到，沒有任何人能做得到的事：祂使失喪的罪人與聖潔的上帝和好。當第一對男女犯罪時，他們向上帝宣戰，但上帝沒有對他們宣戰。反而，上帝去尋找亞當和夏娃，為他們預備遮掩罪過的皮衣。
 
         The natural mind of the unsaved sinner is at war with God (Rom. 8:7). The sinner may be sincere, religious, and even moral; but he is still at war with God. How can a holy God ever be reconciled with sinful man? Can God lower His standards, close His eyes to sin, and compromise with man? If He did, the universe would fall to pieces! God must be consistent with Himself and maintain His own holy law.
未得救罪人的自然思想就是與上帝作戰（羅8：7）。罪人可能是真誠的，虔誠的，甚至道德的；但他仍在與上帝交戰。 聖潔的上帝怎麼能與罪惡的人和解呢？上帝能降低祂的道德標準，閉上祂的眼睛不看罪，與罪人妥協嗎？如果祂做到了，那麼整體宇宙會崩潰！ 上帝必須與祂自己維持一致，並維護自己的神聖的律法。
 
        Perhaps man could somehow please God. But by nature, man is separated from God, and by his deeds, he is alienated from God (Col. 1:21). The sinner is“dead in trespasses and sins” (Eph. 2:1ff.), and therefore is unable to do anything to save himself or to please God (Rom. 8:8).
也許人能以某種方式取悅上帝。但是通過自然，人與上帝是分離，並因他的罪性與上帝隔絕（西  1：21）。罪人是  “死在罪惡過犯之中”（弗  2：1 比照研讀），因此，罪人無法做任何事情來拯救自己，或取悅上帝（羅  8：8）。
 
        If there is to be reconciliation between man and God, the initiative and action must come from God. It is in Christ that God was reconciled to man (2 Cor. 5:19). But it was not the incarnation of Christ that accomplished this reconciliation, nor was it His example as He lived among men. It was through His death that peace was made between God and man. He “made peace through the blood of his cross” (Col. 1:20).
若人與上帝之間要和解，必須是上帝採取主動和行動。是在基督裡上帝與人和好（林後   5:19）。但這不是基督以道成肉身來完成這和解，也不是以祂住在人間的榜樣。而是通過祂的死，使上帝與人之間建立了和平。祂  “藉著祂在十字架上所流的血，成就了和平”         （西1：20）。
 
        Of course, the false teachers offered a kind of reconciliation between man and God. However, the reconciliation they offered was not complete or final.  The angels and the “emanations” could in some way bring men closer to God, according to the Gnostic teachers. But the reconciliation we have in Jesus Christ is perfect, complete, and final. More than that, the reconciliation in Christ involves the whole universe! He reconciles “all things unto Himself … things in earth, or things in heaven” (Col. 1:20).
當然，假教師提供了人與上帝之間的和解。可是，他們所提供的方式並不未完全，或是最後的方式。依照諾斯底教師的說法，天使和 “放射”的智能，可能以某種方式，把人與上帝的距離拉近。但是我們藉著，在耶穌基督裡，人與上帝的和好是完美的，完整的和最後的。不僅如此，在基督裡與上帝的和好，是涉及整個宇宙的！藉著祂的調和是  “叫萬有，無論是地上的，天上的，都與自己和好了”（西1:20）。
 
        However, we must not conclude wrongly that universal reconciliation is the same as universal salvation.
然而，我們絕不可得出錯誤的結論，認為這宇宙的和好與世上普遍的救贖相同。
 
         “Universalism” is the teaching that all beings, including  those who have rejected Jesus Christ, will one day be saved. This was not what Paul believed. “Universal  restorationism” was not a part of Paul’s theology, for he definitely taught that sinners needed to believe in Jesus Christ to be saved (2 Thess. 1).
“宇宙性主義” 是有關眾生的，包括拒絕耶穌基督的罪人，有一天也會得救。這不是保羅所相信的。 “普世重建主義” 不是保羅神學的一部分，因為，他堅絕認定罪人需要相信耶穌基督方可得救（帖後  1章）。
 
         Paul wrote that Christ solved the sin problem on the cross once and for all. This means that one day God can bring together in Christ all who belong to Him (Eph. 1:9–10). He will be able to glorify believers and punish unbelievers, and do it justly, because of Christ’s death on the cross. No one—not even Satan—can accuse God of doing wrong, because sin has been effectively dealt with on the cross.
保羅寫道，基督解決罪的問題是以十字架一勞永逸的方式。這意味著有一天上帝，祂可以將所有屬於祂的人，召集到基督裡（弗1：9-10）。上帝能榮耀信徒，並懲罰不信的罪人，因為基督在十字架上的捨命，所以要做得合乎公義。沒有人，甚至撒但都無法指責上帝這樣的做法，因為罪已經有效的，被在十字架上流的血所對付。
 
        If Jesus Christ is only a man, or only an emanation from God, He cannot reconcile God and man. The only arbitrator who can bring God and man together is One who is both God and Man Himself. Contrary to what the gnostics taught, Jesus Christ was a true human being with a real body. He was God in human flesh (John 1:14). When He died on the cross, He met the just demands of the law because He paid the penalty for man’s sins (1 Peter 2:24).
若耶穌基督只是人，或者只是從上帝那裡放射的一個智能，祂就無法使上帝與人和好。唯一能夠將上帝與人聯結在一起的是耶穌基督，祂既是上帝又是人自己。與諾斯底學所說的，實際是相反的，耶穌基督是具有人真實身體的真人。祂是   “道成肉身”  的上帝（約1:14）。當祂在十字架上捨命時，滿足了法律的公正的要求，因為付清了人當受的罪懲罰的債款（彼前   2:24）。
 
         Reconciliation was completed on the cross (Rom. 5:11).  A man once came to see me because he had difficulties at home. He was not a very well-educated man and sometimes got his words confused. He told me that he and his wife were having “martial problems” when he meant to say “marital problems.” (Later I found out that they really were “at war” with each other, so maybe he was right after all!) But the word that caught my attention was in this sentence: “Pastor, me and my wife need a re-cancellation.”
在十字架上完成了上帝與人的和好（羅5:11）。 有位人曾經因為困難而來到我家。他不是一個受過良好教育的人，有時候他的話語很雜亂。他告訴我，他和他的妻子正遇到  “戰爭的問題” 時，其實是  “婚姻問題”。 （後來，我發現他們真的在互相 “對打”，也許他畢竟有理！）但是吸引我注意是在他的話中所用的詞句：“牧師，我和我的妻子需要和好。”
 
        He meant to say reconciliation, but the word re-cancellation was not a bad choice. There can be peace and a reunion of those who are at war only when sin has been cancelled. As sinners before a righteous God, we need a “re-cancellation.” Our sins were cancelled on the cross.  As we review this profound section (and this study has only scratched the surface), we notice several important truths.
他的意思應該是 “和好”，但却用  “重新取消” 這詞，這不是一個壞選擇。但只有在罪惡被 “取消” 時，在正互相戰爭中的人，才可以有和平與重新和好。罪人來到公義上帝的面前，我們需要  “重新取消”。我們的罪過在十字上己被取消。當我們回顧這一段落深刻的部分（和本研究只是表面碰巧而已），我們要注意幾個重要的事實。

         First, Jesus Christ has taken care of all things. All things were created by Him and for Him. He existed before all things, and today He holds all things together. He has reconciled all things through the cross. No wonder Paul declared that “in all things he might have the preeminence” (Col. 1:18).                                                                                                                                                   首先，耶穌基督已經顧到了一切。萬物都是靠祂，並為祂而造的。祂在萬有之先，今天他擁有萬物在一起。祂藉十字架使萬有和好。難怪保羅宣稱  “祂是具有超越萬有的地位”（西1:18）。

        Second, all that we need is Jesus Christ.  We have all of God’s fullness in Him, and we are “filled full” (complete) in Him (Col. 2:10). There is no need to add anything to the person or work of Jesus Christ.  To add anything is to take away from His glory. To give Him prominence instead of  reeminence is to dethrone Him.
其次，我們只需要在耶穌基督裡。我們有上帝在祂裡面的豐盛，我們在祂裡面被“充滿”  （完全）（西2:10）。沒有必要在耶穌基督本身或祂的事工上增加任何事物。 增加就是拿掉祂的榮耀。給祂著名而不是超越，那等於推翻祂的寶座。
 
        Third, God  is pleased when His Son, Jesus Christ, is honored and given preeminence. There are people who tell us they are Christians, but they ignore or deny Jesus Christ. “We worship the Father,” they tell us, “and that is all that is necessary.”
最後，上帝的兒子耶穌基督應受到尊敬並享有卓越的地位。有人告訴我們，他們是基督徒，但他們無視或否認耶穌基督。他們說，“我們敬拜天父，這就夠了。”
 
         But Jesus made it clear that the Son is to be worshipped as well as the Father “that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him” (John 5:23–24 niv).
但是耶穌明確表示，都要敬拜子如同敬拜父一樣。“叫人都尊敬子如同尊敬父一樣。不尊敬子的，就是不尊敬差祂來的父”（約     5：23–24 新國際版）。
 
         The late Dr. M. R. DeHaan, noted radio Bible teacher, told about a preacher who was confronted by a cultist who rejected the deity of Jesus Christ.  “Jesus cannot be the eternal Son of God, for a father is always older than his son,” the man argued. “If the Father is not eternal, then He is not God. If Jesus is His Son, then He is not eternal.”
已故的得漢(M. R. DeHaan)博士聽到廣播聖經教師，講述了一位傳教士面臨一位拒絕耶穌基督的神性信徒的挑戰。 挑戰者說，“耶穌不可能是上帝永恆的兒子，因為父親總是要比兒子大，如果父親不是永恆的，那麼祂不是上帝。如果耶穌是祂的兒子，那麼祂也不是永恆的。”
 
        The preacher was ready with an answer. “The thing that makes a person a father is having a son. But if God is the eternal Father, then He must have an eternal Son!
傳道人已經準備好了答案。 他說， “使一個人成為父親，是因為他生了一個兒子。但是，假設上帝是永恆的父親，那麼祂必須生的是一個永恆的兒子！
 
         This means that Jesus Christ is eternal—and that He is God!”  Jesus Christ is the Savior, the Creator, the Head of the church, and the Beloved of the Father. He is eternal God … and in our lives He deserves to have the preeminence.
這意味著耶穌基督是永恆的，而祂是上帝！” 耶穌基督是救主，造物主，教會的元首和天父的愛子。他是永恆的上帝……並在我們的生活中，祂值得擁有超越的尊稱。
 
Is Jesus Christ preeminent in your life?
耶穌基督在你的生命中超越一切嗎？