1620 英翻中(歌羅西書7課) BELIEVER, BEWARE! 信奉上帝的人，當心！ 20/06/2026
CHAPTER
SEVEN BELIEVER, BEWARE! Colossians 2:16–23 第七課 信奉上帝的人，當心！ 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一瓶揉著酒精的骷髏和交叉骨，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他們。警告是生死攸關的問題。屬靈的生命也有關於生死攸關的警告。
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，要當心忘記耶和華（申命記6：12）。主耶穌經常使用當心這個詞（太7:15；馬可福音12:38；路加福音12:15）。保羅已經警告過假教師（西2：8）。保羅在信中的這一部分警告我們，要使我們享受在耶穌基督裡的豐盛，就要注意這三個警告。 “不要讓你來審判你”（2：16-17）這個警告暴露了歌羅西的諾斯底派教師的法制化的危險。他們的學說是東方神秘主義，猶太法制以及哲學和基督教教義的少量混雜。顯然，猶太法制發揮了非常重要的作用。這並不奇怪，因為人性在“宗教職責”中蓬勃發展。在做屬靈的事情上，肉體是軟弱的（太26:41），但在實踐宗教規章制度時，肉體是很強硬的。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節前半部）。
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.
因此可以在單詞中找到，該單詞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人格和工作。 神頭的全部豐滿都身體地居住在他裡面（西2：9）。 在十字架上，他取消了債務和法律的管轄權（西2:14）。 作為信徒，我們是在生活中處於恩典之下，而不是在法律之下（羅馬書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.
歌羅西的信奉外邦人從未受摩西的律法約束，因為該律法只授予以色列（羅馬書9：4）。 奇怪的是，既然他們是基督徒，他們想屈服於猶太法制！ 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法制（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.
因為信徒不是根據猶太律法生活而審判信徒的人，實際上是在審判耶穌基督。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加些東西。他還說，耶穌基督不足以滿足基督徒所有的屬靈需要。歌羅西的虛假老師向所有願意遵守法律的人宣稱“更深的精神生活”。從表面上看，他們的做法似乎是屬靈的。但實際上，這些實踐並沒有實現精神上的成就。
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).
法制的束縛（第16節）。否則，不要讓任何人告訴您：法制是束縛！彼得稱呼它為“脖子上的軛”（使徒行傳15:10）。保羅在警告加拉太人時也使用了同樣的形象：“所以要站在自由中，基督使我們得以自由，不要再被束縛的束縛所纏住”（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
這些法律法規與食物以及飲食（飲食或棄權）有關。在舊約制度下，某些食物被歸類為“清潔”或“不清潔”（見第11章）。但是耶穌清楚地表明，食物本身是中性的。正是這種發自內心的東西使一個人變得屬靈或非屬靈（太15：1-20）。彼得在喬帕的屋頂上（使徒行傳10：9ff。）以及保羅在安提阿受保羅的責備（加2：11ff）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。如果我們不吃飯，我們不會變得更糟；如果我們不吃飯，我們也不會變得更好”（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，也有精神上的原因。保羅提出的這一點是另一回事。如果一個男人覺得自己對某些食物戒酒更健康，那麼他應該棄權並照顧自己的身體。但是他不應該判斷其他可以吃這種食物的人，也不應該對它的精神生活進行考驗。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，法制不僅涉及飲食。它也涉及數天。再次，這是從摩西頒布的法律中藉來的。舊約猶太人被命令遵守每週的安息日，這是一周的第七天（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”（啟示錄1:10），一周的第一天（徒20：7； 1哥林多前書16：2），這一天是紀念耶穌基督從死裡復活的勝利（約翰福音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 3:24 —4:11 ). 猶太人也有盛宴（利未記 25節）和特殊的“新月”慶祝活動（見賽1:13）。他們的宗教信仰與日曆聯繫在一起。現在，所有這些在舊制度下都具有其應有的功能，但在新制度下這並不意味著它是信仰的永久組成部分（參見約翰福音1：17）。該法是一名校長，在該民族的童年時期就幫助培訓和訓練以色列，為人民為彌賽亞的到來做準備。現在耶穌來了，不再需要校長履行同樣的職能（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 . 這是否意味著舊約法律沒有對新約基督徒的服務？當然不是！律法仍然彰顯上帝的聖潔，在律法中可以看見耶穌基督（路加福音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）。律法揭露了罪惡並警告了罪惡的後果，但它無權阻止罪惡或贖回犯的罪人。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，就是實質。 “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了實存時，為什麼又回到陰影中去呢？這就像在實存即將來臨時，試圖擁抱陰影！虔誠地遵守飲食習慣，和日子的人，會給人一種外在的靈性外觀，但這些作法無法改變他們的內心。法制主義很流行，因為您可以“衡量”您的屬靈生活 — 甚至吹牛！但這與衡量基督相差甚遠（弗4:13）！
2. “Let No Man Beguile
You of Your Reward” (2:18 –19)
2.“不耍讓人欺騙你的報酬”（2：18-19）
The
word translated “beguile” in the King James Version means “to declare unworthy
of a prize.” It is an athletic term: the umpire disqualifies the contestant
because he has not obeyed the rules. The contestant does not cease to be a
citizen of the land, but he forfeits the honor of winning a prize. A Christian
who fails to obey God’s directions does not lose his salvation. But he does
lose the approval of the Lord and the rewards He has promised
to those who are faithful (1 Cor. 3:8).
在欽定版譯本中“ beguile”的意思是“宣布不值得獲獎”。這是運動術語：因為沒有遵守規則，所以公斷人將其取消參賽資格。參賽者並沒有成為該國的公民，但他喪失了獲得獎杯的榮譽。基督徒如果不聽從上帝的指示，就不會失去救贖。但是他的確失去了主的認可，也喪失了祂向忠心的人所應給的獎賞（林前3：8）。
It is a
gracious act of God that He has promised rewards to those who serve Him.
Certainly He does not owe us anything! We ought to be so grateful that He has
saved us from judgment that we would serve Him whether or not we received a
reward. Most of God’s servants probably obey Him out of love and devotion and
never think about rewards. Just as there are degrees of punishment in hell
(Matt. 23:14), so there will be degrees of glory in heaven—even though all
believers will be like Christ in their glorified bodies. The Puritan Thomas
Watson said it perfectly: “Though every vessel of mercy shall be full [in heaven],
yet one may hold more than another.”
上帝已應許獎勵那些服侍祂的人，這是上帝的恩慈的舉動。當然，祂不欠我們任何東西！我們應該感激不已，以至於祂使我們脫離了判斷，無論我們是否獲得獎賞，我們都會為祂服務。大多數上帝的僕人可能出於愛和奉獻而服從祂，從不考慮回報。就像在地獄中受到懲罰的程度一樣（太23:14），天上也會有榮耀的程度 — 即使所有信徒在榮耀的身體中都像基督一樣。清教徒托馬斯·沃森（Thomas Watson）完美地說：“儘管每一艘仁慈的船在［天堂］都充滿了，但其中一艘還可以比其他的船容納多一些。
There
is, then, the danger that our lives today will rob us of reward and glory
tomorrow. The peril Paul had in mind here was Eastern mysticism, the belief
that a person can have an immediate experience with the spiritual world,
completely apart from the Word of God or the Holy Spirit. The false teachers in
Colosse had visions and made contact with angels. In bypassing the Word of God
and the Spirit of God, they were opening themselves to all kinds of demonic
activity — because Satan knows how to give counterfeit experiences to people (2
Cor. 11:13 –15).
那麼，我們今天的生活就有奪取我們明天的回報和榮耀的危險。保羅在這裡想到的危險是東方的神秘主義，認為一個人可以立即與屬靈的世界相遇，而完全脫離了上帝的話語，或聖靈。歌羅西的虛假教師有異象並與天使接觸。他們繞開了上帝的話語和祂的靈，向各種惡魔活動敞開了大門 — 因為撒但知道如何向人們提供假冒的經歷（林前11：13-15）。
The
word translated “intruding” was a technical term used by the mystical religions
of that day. It meant “to set foot in the inner shrine, to be fully initiated
into the mysteries of the religion.” No Christian has to go through any
initiation ceremony to get into the presence of God. We may have “boldness to
enter into the holiest by the blood of Jesus” (Heb. 10:19 ). We may “come boldly unto the throne of
grace” (Heb. 4:16 ). And as
for worshipping angels, they are our servants! The angels are “all ministering
spirits, sent forth to minister for them who shall be heirs of salvation” (Heb.
1:14 ).
翻譯為“侵入”一詞是當時神秘宗教使用的技術術語。它的意思是“進入內殿，全面參入宗教的奧秘。”基督徒無需參加任何入學典禮就可以進入上帝的同在。我們可能有“膽量，敢於藉著耶穌的寶血進入聖潔”（來10:19）。我們可以“大膽地來到施恩的寶座前”（來 4:16）。至於敬拜天使，他們是我們的僕人！"天使豈不都是服役的靈，奉差遣為那將要承受救恩的人效力”（來1:14）。
Of
course, all of this mystical ceremony was wrapped up in a false humility that
was actually an expression of pride. “I am not good enough to come directly to
God,” the gnostic would say, “so I will start with one of the angels.”
當然，所有這些神秘的儀式都籠罩在虛假的謙卑中，這實際上是自豪感。這位諾斯底派的人說：“我還不足以直接來到上帝面前，所以我將從一位天使開始。”
Trying
to reach God the Father through anyone or anything other than His Son, Jesus
Christ, is idolatry. Jesus Christ is the one and only Mediator between God and
man (John 14:6; 1 Tim. 2:5). The person who worships through angels or saints
now in heaven does not prove his humility, for he is not submitting to the
authority of God’s Word. Actually, he reveals a subtle kind of pride that substitutes man-made traditions for me Word of
God. “His unspiritual mind puffs him up with idle notions” (Col. 2:18 niv).
True worship always humbles a person. The mind is awed by the greatness of God;
the heart is filled with love for God; and the will is submitted to the purpose
God has for the life. The gnostics, however, were interested primarily
in “deeper spiritual knowledge,” and they ignored God’s truth. Their “inner
secrets” gave them big heads, but not burning hearts or submissive wills.
“Knowledge puffs up, but love builds up” (1 Cor. 8:1 niv). It is worth noting
that a true spiritual experience with God leads to submission and service. When
Job met the Lord he said, “I have heard of thee by the hearing
of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent
in dust and ashes” (Job 42:5–6). Peter fell down before his Lord and said,
“Depart from me; for I am a sinful man, O Lord” (Luke 5:8). Isaiah saw the Lord
and confessed how sinful
he was (Isa. 6), and when John saw the risen Christ, he fell at His feet like a
dead man (Rev. 1:17).
試圖通過除兒子耶穌基督之外的任何人，或其他事物來達到父上帝是偶像崇拜。耶穌基督是神與人之間的唯一，和唯一的調解人（約翰福音14：6； 提摩太前書2：5）。如今在天堂里通過天使或聖徒敬拜的人，並不能證明自己的謙卑，因為他沒有屈服於上帝聖言的權威。實際上，他揭示了一種微妙的自豪感，它代替了人為的傳統，代替了我的上帝聖言。 “他的非屬靈意識，使他無所事事地喘不過氣”（西2:18）。真正的敬拜總是使人謙卑。心靈因上帝的偉大而敬畏。內心充滿了對上帝的愛；奉獻意志給上帝作為一生的目的。然而，這些專家們主要是對“更深的屬靈知識”感興趣，他們忽略了上帝的真理。他們的“內在秘訣”使他們大開了腦袋，但並沒有燃燒的心或順從的意志。 “知識浮出水面，但愛卻沉澱了”（林前8：1）。值得注意的是，與上帝的真正屬靈經歷導致服從和服務。當約伯遇見耶和華時，他說：“我已經聽見了祢的聲音，但是現在我的眼睛看見了祢。因此我憎惡自己，在塵土和灰燼中悔改”（約伯記42：5-6）。彼得在他的主面前跌倒了，說：“離開我吧。耶和華啊，因為我是有罪的人”（路加福音5：8）。以賽亞見了耶和華並承認他有很多罪惡（以賽亞書6），當約翰看見復活的基督時，他像死人一樣跌倒在祂的腳下（啟1:17）。
The
cheap familiarity with which some people approach God in prayer, or talk about
Him in testimony
or conversation, sometimes borders on blasphemy. The saintly Bishop Westcott of
Great Britain
某些人在禱告中接近上帝，或在見證或談話中談論上帝的廉價的親切感，有時會褻瀆聖靈。英國的聖韋斯特科特主教，曾在聖經的各種書籍中發表許多學術評論，他曾寫道：“每年，我都因為人們談論屬靈事物的大膽而顫抖。”
Tragically, this “vain religion of the puffed-up
fleshly mind” is but a mere substitute for true spiritual nourishment from
Jesus Christ, the Head of the body, His church. This is one of several passages in the New
Testament that pictures the church as the body of Christ (see Rom. 12:12 –13). As
Christians, we minister to one another in the body just as the various parts of
the human body minister to each other (1 Cor. 12:14ff.).
可悲的是，這種“充實的肉體虛榮的宗教”只不過是身體的元首耶穌基督（他的教會）提供的真正屬靈營養的替代品。這是新約聖經中幾段描述教會為基督身體的段落之一（見羅12：4比照研讀 .；林前12-14；弗4：4-16；西1：18、24）。 ）。由於聖靈的工作，我們所有人（作為信徒）都是靈性身體的成員，即教會的成員（林前1：12：12-13）。作為基督徒，我們在教會身體中彼此服務，就像人體的各個部分彼此服務一樣（林前12：14比照研讀。）。
But if a believer does not draw on the spiritual
nourishment that comes from Christ and other Christians, he becomes weak. The false teachers
were not holding to the Head, and therefore they were spiritually
undernourished, but they thought they were spiritual experts. Imagine thinking
yourself a giant when in reality you are a pygmy!
但是，如果一個信徒不依靠基督和其他基督徒獲得屬靈營養，他就會變得虛弱。虛假的老師沒有堅持到底，因此他們在屬靈上是營養不良，但他們認為自己是屬靈上的專家。想像一下，當您實際上是侏儒時，會以為自己是個巨人！
The false teachers were anxious to win converts to
their cause, but the spiritual body grows by nutrition, not by addition. Every member of
Christ’s body, including the “ligaments and sinews” (joints and bands), is
important to the health and growth of the body. No matter what your spiritual
gift may be, you are important to the church. In fact, some people who may not
have spectacular public ministries are probably just as important behind the
scenes as those out in public.
虛假的老師渴望贏得歸信者的轉化，但是屬靈的身體是通過營養而不是通過添加來成長的。基督身體的每個成員，包括“韌帶和筋”（關節和筋），對身體的健康和成長都很重要。無論您的屬靈恩賜是什麼，您對教會都很重要。實際上，一些幕後工作人員可能沒有出色的公共事務，但他們在幕後的重要性與在公開場合一樣重要。
It is
through worship, prayer, and the Word that we draw on the spiritual resources
of Christ. All of us must be part of a local church where we can exercise our
own spiritual gifts (Eph. 4:11 –17).
“Now to each one the manifestation of the Spirit is given for the common good”
(1 Cor. 12:7 niv). The New Testament says nothing of “isolated saints” outside
of the local church.
我們通過敬拜，祈禱和聖言來汲取基督的屬靈的資源。我們所有人都必須成為當地教會的一員，在這裡我們可以行使自己的屬靈恩賜（弗4：11–17）。 “現在每個人的聖靈的顯現都是為了共同的利益”（林前12：7）。新約聖經說，在當地教堂外，絕沒有“孤立的聖徒”。
But it is possible to be in a local church and not
draw on the Head and the nourishment of the spiritual body. The false teachers
in Colosse sought to introduce their teachings into the local assembly, and if
they succeeded, they would have caused the spiritual nourishment to decrease
instead of increase. Unless the members of the local assembly abide in Christ,
yield to the Spirit, and obey the Word, they cannot experience the life of the
Head, Jesus Christ.
但是有可能在當地的教堂裡，而不是依靠頭部和屬靈身體的營養。歌羅西的虛假老師，試圖將他們的教導引入當地聚會所，如果他們成功了，他們就會導致屬靈上的營養減少而不是增加。除非當地聚會所的成員住在基督裡，屈服於聖靈，並遵守聖言，否則他們將無法體驗 "耶穌基督為首" 的生活。
There
is a fascination with “religious mysticism” that attracts people. Learning
mysteries, being initiated into the inner secrets, and having contact with the
spirit world all seem exciting.
對“宗教神秘主義”的迷戀，吸引了人們。學習奧秘，發現內在的秘密，以及與屬靈世界的接觸似乎都令人興奮。
But
these practices are soundly condemned by God. The true Christian glories in
Christ, not in his own experience. He follows the Word, led by the Holy Spirit,
and as he abides in Christ, he experiences blessing and
fruitfulness. He seeks no other experience than that which relates him to the
Head, Jesus Christ.
但是這些做法遭到上帝的強烈譴責。真正基督徒的榮耀是在基督裡，而不是在他自己的經歷上。他遵循由聖靈引導的聖言，並在基督里居住時，經歷了祝福和豐富的成果。他除了尋求與他的頭---耶穌基督有關的經驗外，不需要其他的經驗。
2. “Let No One Enslave
You!” (2:20–23)
2.“不要讓任何人奴役你！” （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.
保羅譴責法制和神秘主義。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，以變得更加屬靈。在中世紀，禁慾主義很流行：將苦行衣緊貼皮膚穿著，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.
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，不處理”（西2:21）。某些食物或做法不聖潔，必須避免。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。我們中有些人飲食過度並且超重。我們中有些人喝太多咖啡或可樂飲料，會感到緊張和不安。我們認為我們的身體是聖靈的殿堂（林前1：6：19-20），但有時我們並不照顧我們的身體。保羅寫道：“體育鍛煉具有一定價值。”（提前4：8 新國際版）。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紀律，來使靈魂成聖，而保羅正是通過這種異端來攻擊。就像天數和飲食沒有成聖的價值一樣，肉體的紀律也沒有。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 regulations 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. 17:15 –16).
We have been transferred into God’s kingdom (Col. 1:13), and there[1]fore
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）。儘管我們在生理上處於世界，但在屬靈上卻不在世界（約翰福音17：15-16）。我們已經被轉移到上帝的國度中（西1:13），因此我們在此統治我們的生活，是靠祂的律法而不是人的法則。
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無法無天。一所基督教學校的學生曾經告訴我，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（彼得一書2：11 比照研讀。），他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以為我們是屬靈的，因為我們遵守某些與身體有關的規則。
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 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.
禁慾規則是徒勞的（21-22節）。首先，這些規則並非來自上帝。它們是人類的發明。上帝“賜給我們豐富的萬物享受”（提前 6：17）。食物是“被創造出來並感恩地接受的” （提前 4：3）。但是，假教師的“誡命和教義”代替了受啟發的上帝之道（見馬可福音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 ).
上帝賜下了要使用的食物，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（馬可福音7：18比照研讀。）。拒絕某些食物因為會弄髒食物的人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”（羅馬書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. Rom.
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（羅馬書14：13比照研讀。），那是一回事。但是我們不能說我們的節制使我們比其他分擔食物並感謝上帝的兄弟更具靈性（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 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”，但這種產品並沒有達到晉升的目的。我對美國受過教育的人們蜂擁而至，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”（約翰福音4:24）。他們的謙卑是虛假的，他們苛刻的禁慾紀律對內心的人沒有任何幫助。
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我控制一定是屬靈上的動機。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。在保羅時代的信徒及其禁慾哲學廣為人知。他們的追隨者可以復制精通老師關心的任何學科。
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，不僅限於克制肉體的慾望，還在於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（彼得前書2：1），這意味著他有敬虔的野心和渴望。他不需要外部律法來控制自己的食慾，因為他內部有生命！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，保羅解釋了新生活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.
本節結束了歌羅西書的第二章，在第二章中重點的討論其危險。保羅捍衛了耶穌基督的崇高地位，他駁斥了法制，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屬靈原則。
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.
法制主義的答案是我們在基督裡所擁有的屬靈實存。神秘主義的答案是與教會領袖基督的屬靈結合。禁慾主義的答案是我們在基督的死亡，埋葬和復活中的處境。
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，讀聖言和祈禱與基督同行時，我們將所有這些都投入日常生活實踐。當我們屈服於內住的聖靈時，我們獲得了日常生活所需的力量。在與其他信徒的同伴中，我們在屬靈上為身體，教會和身體其他成員的成長做出了貢獻。多麼美妙的生活方式！
Is
Christ preeminent in your life? Are you drawing on His spiritual power, or
depending on some man made “religious” substitute?
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