1618 英翻中 (歌羅西書第5課) ONE MAN’S MINISTRY 一個人的事工 18/06/2026

1618 英翻中 (歌羅西書第5課)           ONE MAN’S MINISTRY        一個人的事工       18/06/2026

親愛的主內訪友,   編輯者再次申明,   本博客的英文部分, 是編輯者所敬愛的慕廸聖經學院前主任牧師 Waren   W.   Weirsbe   (魏士比 .   W.   華倫)的精心所著的新舊約聖經 Be-book.     編輯者用為作查經班課程的參考.    讀之再三, 不忍放手, 後經聖靈感悟, 為廣傳福音給我中國同胞,   盡個人事工的職責.     自2011年開始,   至今2026年,   共有365275位訪友.     榮耀歸上帝.                                                                           Dear Christian friends, the editor reiterates that the English section of this blog is a carefully crafted Old and New Testament Be-book by Waren W. Weirsbe, the former senior pastor of Moody Bible Institute, whom the editor respectfully admires. The editor used it as a reference for Bible study classes. Having read it repeatedly and finding it irresistible, and later inspired by the Holy Spirit, decided to fulfill  his personal ministry duty to spread the gospel to  his fellow Chinese compatriots. From 2011 to 2026, there have been 365,275 visitors. Glory to God.

CHAPTER FIVE                               ONE MAN’S MINISTRY                   Colossians 1:21—2:3        第五章                                                      一個人的事工                                                        歌羅西書1：21—2：3    

      If you received a letter from a man you had never met, a man who was a prisoner, accused of being a troublemaker, how would you respond?
如果您收到從未見過的人的來信，一個囚犯，他被指控是製造麻煩的人， 您會如何回應？
 
The Colossian believers faced that exact problem.
歌羅西的信徒們面臨著這個確切的問題。
 
        They knew that Paul had been instrumental in leading their pastor, Epaphras, to saving faith in Christ. They also knew that Epaphras had gone to Rome to consult with Paul and had not yet returned.The church members had received Paul’s letter, brought to them by Tychicus and Onesimus. But thefalse teachers in Colosse had been discrediting Paul and causing doubts in the people’s minds. “Why listen to a man who is a political prisoner?” they asked.
他們知道保羅在帶領他們的牧師以巴弗去信奉基督。他們還知道以巴弗去了羅馬與保羅協商1，尚未返回。教堂成員收到由推基古(Tychicus) 和 阿尼西母(Onesimus)帶給他們保羅的信。但是歌羅西的虛假老師一直在侮辱保羅並引起人們的懷疑。 他們問過,     “為什麼要聽政治犯講道？”

“Can you trust him?”
“你能相信保羅嗎？”
 
Paul no doubt realized that this would be the situation, so he paused in the first part of this letter to give some words of explanation. He had been so wrapped up in exalting Jesus Christ that he had not shown any interest in writing about himself! In this section, Paul explained his three ministries.
毫無疑問，保羅意識到情況就是如此，所以他在這封信的第一部分停了下來，先作一些解釋。他只高舉耶穌基督，沒有表現出任何興趣來寫關於自己的事情！在本節中，保羅解釋了他的三種傳福音的事工。

1.  Sharing the Gospel (1:21–23)
1.  分享福音（1：21–23）
 
        Even though Paul had not personally evangelized Colosse, it was his ministry in Ephesus that led to the founding of the Colossian church. Paul was “made a minister” (Col. 1:25). A large part of his ministry consisted in preaching the good news of salvation through faith in Jesus Christ. His was a ministry of reconciliation (2 Cor. 5:17–21). Paul reviewed for his readers their own spiritual experience.
即使保羅沒有親自將福音帶到歌羅西，是他在以弗所的事工導致了歌羅西教堂的建立。保羅被派任    “傳福音的事工”（西     1:25）。他的事工很大一部分是通過相信耶穌基督，傳講救恩的好消息。他是和解的使者（林后     5 ：17-21）。保羅為他的讀者復習了他自己的屬靈經歷。

         Their past alienation (v. 21a). The word translated “alienated” means “estranged.” These Gentiles in Colosse were estranged from God and separated from the spiritual blessings of Israel (Eph. 2:11ff.). The gods that they worshipped were false gods, and their religious rituals could not take care of their sin or guilt.
他們過去的疏遠（第21節前半部）。單詞翻譯   “避而遠之” 是指   “疏遠”。這些外邦人在歌羅西與上帝疏遠，並與以色列分離上帝的屬靈祝福（弗2：11 比照研讀）。他們所崇拜的神祗是假神，他們的宗教儀式無法赦免他們自己的罪惡或除去他們的罪惡感。 

        But this estrangement was not only a matter of Gentile position; it was also a matter of sinful practices and attitudes. The Gentiles were enemies, which means they were “actively hostile to God.” Even though they had not received a divine law, such as God gave to Israel, these Gentiles knew the truth about God through creation and conscience (Rom. 1:18ff.). They could not plead ignorance before the bar of God’s justice.
但是這種疏遠不僅是外邦人的地位問題；這也是犯罪行為和心態的問題。外邦人是敵人，表示他們   “對上帝充滿敵意”。甚至儘管他們沒有得到祂的律法，例如上帝賜予以色列，這些外邦人知道真理通過創造和良心了解上帝（羅馬書   1：18  比照研讀）。他們不能在無知之前懇求上帝開祂的正義之門。

         The enmity of their minds led to wicked works. Both in attitude and action, they were at war with God. “Because the carnal mind [the mind of the unbeliever] is enmity against God” (Rom. 8:7). This explains why the unbeliever must repent—change his mind—before he can be saved.
他們仇恨的思想導致了邪惡的行為。無論是心態還是行動，他們都與上帝為仇。 “因為肉體的頭腦（不信上帝人的頭腦）是與上帝為敵”（羅馬書8：7）。這解釋了為什麼不信者必須悔改   — 改變他的頭腦   — 在他得救之前。

        Their present reconciliation (vv. 21b–22). They did not reconcile themselves to God; it was God who took the initiative in His love and grace. The Father sent the Son to die on a cross that sinners might be reconciled to God. Jesus died for us when we were “without strength” (Rom. 5:6) and could do nothing for ourselves. He died for us “while we were yet sinners” and “when we were enemies” (Rom. 5:8, 10).   Paul emphasized the physical body of Jesus Christ that was nailed to the cross. The false teachers denied the Incarnation and taught that Jesus Christ did not have a real human body. Their philosophy that all matter was evil made it necessary for them to draw this false conclusion. But the New Testament makes it clear that Jesus did have a fully human body and that He bore our sins on that body on the cross (1 Peter 2:24).
他們目前的和解（21後半部至22等節）。他們沒有與上帝和好；是上帝以他的愛和恩典主動出擊。父親差派祂的兒子死在十字架上，罪人可能會與上帝和解。耶穌在我們“沒有能力” 時為我們而死（羅5：6），我們實在為我們自己什麼也不能做。祂   “在我們還是罪人和為祂敵人的時候” 為我們死（羅5：8，10）。 保羅強調耶穌基督的肉身釘在十字架上。假教師否認化身，並教導說耶穌基督沒有擁有真正的人的肉體，他們至關重要的理念邪惡，使他們有必要描畫出這個錯誤的結論。但是《新約》清楚地改正了他們這一點，耶穌的的確確實在擁有完整的人的肉體，祂在十字架上的那具身體，實在擔當了我們的罪過（彼得一書2:24）。

The purpose of this reconciliation is personal holiness.
和解的目的是促進個人聖潔。
 
        God does not make peace (Col. 1:20) so that we can continue to be rebels! He has reconciled us to Himself so that we may share His life and His holiness.  We are presented to God “holy and unblameable and unreproveable” (Col. 1:22).
上帝不製造和平（西1:20），因此我們可以繼續成為叛軍！祂已使我們和解自己，這樣我們就可以分享上帝的生活和聖潔。 我們奉獻給上帝    “聖潔，不可饒恕，不可彌補”（西1:22）。

         The word holy is closely related to the word saint. Both of these words express the idea of “being set apart, being devoted to God.” In the New Testament, saints are not dead people who during their lives performed miracles and never sinned. New Testament saints were living people who had trusted Jesus Christ. Paul wrote this letter to living saints (Col. 1:2).
聖潔（holy）一詞與"聖徒"（Saint）一詞密切相關。 這兩個詞都表達了    “與眾不同， 分別為聖的獻給上帝。”  在新約中，聖徒不是一生中表演過的死人奇蹟，從未犯罪。新約中的聖徒是信靠耶穌基督的活人。保羅寫道，這封給活著聖徒的信（西1：2）。

        Unblameable means “without blemish.” The word was applied to the temple sacrifices, which had to be without blemish. It is amazing that God looks at His children and sees no blemish on them! God chose us to be “holy and without blame” (Eph. 1:4).
 不可褻瀆的意思是     “沒有瑕疵”。這個單詞 被用於聖殿祭祀，祭物必須是沒有瑕疵。上帝看著祂的孩子們，看不到他們的瑕疵！上帝選擇我們要“聖潔，沒有瑕疵”（弗1：4）。

        Unreproveable means “free from accusation.” Once we have been reconciled to God, no charges can be brought against us (Rom. 8:31–34). Satan, the accuser of the brethren (Rev. 12:1–12), would like to hurl charges at us, but God will not accept them (see Zech. 3). People may have accusations to bring against us, but they cannot change our relationship with God.
無可辯駁的意思是“不受指責”。   當我們已經與上帝一次和解了，沒有任何指控可以 反對我們（羅馬書8：31–34）。撒旦   –– 弟兄們的控告者（啟示錄12：1–12），想向我們收取費用，但上帝不會接受這些費用（請參閱     撒迦利亞 3 章）。人們可能會指控，要對我們不利， 但是他們無法改變我們與上帝的關係。

         The most important thing in our Christian lives is not how we look in our own sight or in the sight of others (1 Cor. 4:1–4), but how we look in God’s sight.
我們基督徒生活中最重要的事情是   –– 我們在上帝眼中的樣子，而不是我們自己或在他人的眼光中是什麼（哥林多前書4：1-4）。

         I recall counseling a Christian who was in the habit of reminding herself of her past sins and failures. She seemed to enjoy having other people criticize her. I kept reminding her of what she was in God’s sight. Her constant emphasis on her failures denied the work that Jesus Christ had done for her on the cross. It took time, but eventually she accepted her wonderful new position in Christ and began to get victory over criticism and depression.
我記得曾輔導過一個習慣於讓自己想起她過去的罪，和失敗的婦女基督徒。她似乎很喜歡別人批評她。我一直要使她想起她在上帝眼中的樣子。她對她的失敗的持續，強調否認了這項工作。耶穌基督在十字架上為她做了。花了時間，但最終她接受了，她出色的新職位，在基督裡開始戰勝批評，和沮喪。

         Paul’s emphasis on our holy standing before God was certainly an attack on the false teachers, for they promised their followers a kind of “perfection” that nothing else could give. “You already have a perfect standing in Christ,” Paul wrote, “so why seek for it anywhere else?”
保羅強調我們在上帝面前的聖潔地位，肯定是對付虛假教師的攻擊，因為他們向他們的追隨者許諾了一種   “完美” 的方式，沒有別的可以給的。 保羅寫道，“您已經在上帝裡擁有完美的聖潔地位,     為什麼還要在其他任何地方尋找別的？”

        Their future glorification (v. 23). “The hope of the gospel” means that blessed hope of our Lord’s return (Titus 2:13). Paul had already mentioned this hope: “The hope which is laid up for you in heaven” (Col. 1:5). Later in the chapter, he called it “the hope of glory” (Col. 1:27).
他們未來的榮耀（第23節）。 “希望福音”是指我們主的再來的祝福（提多書2:13）。保羅已經提到了這一希望：“在天堂里為你奠定的希望” （西1：5）。在本章的後面，他稱其為“ 榮耀的希望”（西1:27）。

        There was a time when these Gentile Colossians were without hope (Eph. 2:12). The reason? They were without God. But when they were reconciled to God, they were given a wonderful hope of glory. All of God’s children will one day be with Christ in heaven (John 17:24). In fact, so secure is our future that Paul stated that we have already been glorified! (Rom. 8:30). All we are waiting for is the revelation of this glory when Jesus Christ returns (Rom. 8:17–19).
曾經有一段時間，這些外邦歌羅西人沒有希望（弗     2:12）。原因？是他們沒有上帝。但是當他們與上帝和好時， 他們獲得了榮耀的美好希望。上帝的全部孩子都將有一天與天上的基督同在（約    17:24）。實際上，我們的未來是如此安全，以至於保羅說 那我們已經被榮耀了！ （羅馬書8:30）。我們所有人都在等待著這榮耀的啟示   –– 基督的复臨（羅8：17-19）。

         Paul’s statement to the Colossians seems to cast a shadow on the assurance of our future glory (see Col.  1:23). Is it possible for a believer to lose his salvation? No, the if clause does not suggest doubt or lay down a condition by which we “keep up our salvation.”
保羅在歌羅西書的陳述，似乎在保證我們未來輝煌的陰影（參見   西 1:23）。信徒有可能失去救贖嗎？ 不可能，這  "if" 子句並不表示懷疑或放下我們   “保持我們得救贖” 的條件。

         Paul used an architectural image in this verse—a house, firmly set on the foundation. The town of Colosse was located in a region known for earthquakes, and the word translated “moved away” can mean “earthquake stricken.” Paul was saying, “If you are truly saved, and built on the solid foundation, Jesus Christ, then you will continue in the faith and nothing will move you. You have heard the gospel and trusted Jesus Christ, and He has saved you.”
保羅在這節經文中使用了建築   — 房子牢牢地紮在基礎上的例子。歌羅西鎮位於以地震著稱的地區， 而   “移開” 一詞的意思是 “地震襲擊。”  保羅說：“如果你真的 保存下來，並建立在堅實的基礎上   — 耶穌基督， 那麼你將繼續信仰，什麼也不會憾動您已聽過福音並信靠耶穌 基督拯救了你，我們能繼續信仰，從而證實耶穌基督拯救了我們。

         In other words, we are not saved by continuing in the faith. But we continue in the faith and thus prove that we are saved. It behooves each professing Christian to test his own faith and examine his own heart to be sure he is a child of God (2 Cor. 13:5; 2 Peter 1:10ff.).
換句話說，我們並非因持守信心而得救，而是因持守信心且證明自己已經得救。因此，每一位自稱基督徒的人都應檢驗自己的信心，省察自己的內心，以確保自己是上帝的兒女。（林後13：5；彼得2：1：10 比照研讀。）

2.  Suffering for the Gentiles (1:24–27)
2.  為外邦人受苦（1：24–27）
 
Paul’s enemies made much of the fact that the great apostle was a prisoner of Rome. The false teachers in Colosse probably ridiculed Paul and used this as a weapon to fight the truth of the gospel. But Paul turned this weapon around and used it to defeat his enemies and to build a closer relationship with the church in Colosse.
保羅的敵人認為，偉大的 使徒是羅馬的囚徒。歌羅西教會的假老師可能嘲笑保羅，並將其用作 對抗福音真理的武器。但是保羅 把這把武器轉過頭來，並用它來擊敗他的敵人，來與歌羅西教會建立更緊密的關係。

         Paul’s rejoicing (v. 24). “Instead of being ashamed of my suffering, I am rejoicing in it!” How could anyone rejoice in suffering? To begin with, Paul was suffering because of Jesus Christ. It was “the fellowship of his sufferings” (Phil. 3:10). Like the early apostles, Paul rejoiced that he was “counted worthy to suffer shame for his name” (Acts 5:41). A Christian should never suffer “as a thief or as an evildoer,” but it is an honor to “suffer as a Christian” (1 Peter 4:15–16).
保羅的喜樂（第24節）。 “而不是感到羞恥 我的痛苦中，我為之歡欣鼓舞！”怎麼會有人 在痛苦中高興嗎？首先，保羅是 因耶穌基督而受苦。這是“團契 的痛苦”（腓立比書3:10）。像早期的使徒一樣 保羅很高興他“值得受苦” 為他的名字感到羞恥”（使徒行傳5:41）。基督徒應該 從不遭受“小偷或惡魔”之苦，但這是 尊敬“作為基督徒而受苦”（彼得前書4：15-16）。
 
         There is a special blessing and reward reserved for the faithful believer who suffers for the sake of Christ (Matt. 5:10–12).
有一個特殊的祝福和獎勵留給為基督受苦的忠實信徒 （太5：10-12）。
 
        Paul had a second cause for rejoicing in his suffering: he was suffering because of the Gentiles. Paul was the chosen apostle to the Gentiles (Eph. 3:1–13). In fact, he was a prisoner in Rome because of his love for the Gentiles. He was arrested in Jerusalem on false charges, and the Jews listened to his defense until he used the word Gentiles (see Acts 22:21ff.). It was that word that infuriated them and drove them to ask for his execution. (The full account is given in Acts 21–28, and an exciting account it is.)
保羅在苦難中有第二個喜樂： 他因外邦人而受苦。保羅是 被選為外邦人的使徒（弗3：1-13）。在 事實上，由於他對羅馬的熱愛，他在羅馬被囚 外邦人。他因虛假在耶路撒冷被捕 指控，猶太人聽了他的辯護，直到他 使用外邦人一詞（見使徒行傳22：21比照弄讀）。正是這句話激怒了他們，促使他們要求處死他。 （完整的故事記載在《使徒行傳》21-28章，那真是一段激動人心的記述。）
 
         So the Gentile believers in Colosse had every reason to love Paul and be thankful for his special ministry to them. But there was a third cause for Paul’s rejoicing: he was suffering for the sake of Christ’s body, the church. There was a time when Paul had persecuted the church and caused it to suffer. But now Paul devoted his life to the care of the church. Paul did not ask, as do some believers, “What will I get out of it?” Instead he asked, “How much will God let me put into it?” The fact that Paul was a prisoner did not stop him from ministering to the church.
因此，歌羅西的外邦信徒有充分的理由 愛保羅，並感謝他的特殊事奉他們。但是，保羅的欣喜：他為基督的身體   –– 教堂而喜樂。曾經有一次保羅 迫害教會，使教會受苦。但現在 保羅畢生致力於教會的照顧。保羅做了 不要像一些信徒那樣問：“我將從教會中學到什麼？”相反，他問：“上帝會讓我對教會放進多少努力？”保羅是囚犯這一事實，並沒有停止他的從服侍進到教會。

         It is important to note, however, that these sufferings had nothing to do with the sacrificial sufferings of Christ on the cross. Only the sinless Lamb of God could die for the sins of the world (John 1:29). Paul was “filling up in his turn the leftover parts of Christ’s sufferings” (Col. 1:24, literal translation). The word afflictions refers to the “pressures” of life, the persecutions Paul endured. This word is never used in the New Testament for the sacrificial sufferings of Jesus Christ.
但重要的是要注意，這些苦難與耶穌基督在十字架上的犧牲痛苦無關。只有上帝的無罪羔羊 可能會為世人的罪而死（約翰福音1：29）。保羅 在“輪到他填補了基督遺留下來的部分苦難”（西   1:24，直譯）。這個單詞苦難(afflictions)是指生活的“壓力”，這迫害使保羅忍受了。這個詞在新約中從未使用在耶穌基督犧牲性苦難的證明上。

        The sacrificial sufferings of Christ are over, but His body, the church, experiences suffering because of its stand for the faith. The Head of the church in heaven feels the sufferings that His people endure. (“Saul, Saul, why persecutest thou me?” [Acts 9:4]) Paul was taking his turn in sharing these afflictions, and others would follow in his train. But Paul did not complain. “For as the sufferings of Christ abound in us, so our consolation also abounds by Christ” (2 Cor. 1:5).
基督的犧牲性苦難已經過去，但祂的身體   –– 教會，因信仰基督的信念而遭受痛苦。天堂教會的頭感到祂子民忍受的苦難。 （“掃羅，掃羅， 為什麼你要逼迫我？” [使徒行傳9：4]）現在輪流到保羅在接受這些苦難，而其他人會跟隨他這火車頭分担苦難。但是保羅沒有抱怨。 “對於作為基督的苦難的分享的我們裡面比比皆是，所以我們的安慰也被基督大大的加添”（林前1：5）。

3.  Paul’s responsibility (vv. 25–27).
3.  保羅的責任（第25-27節）。
 
         Had Paul compromised with the Jews and stopped ministering to the Gentiles, he could have been spared a great deal of suffering.  But he could not abandon his calling just for personal safety and comfort. He had been made a minister by God; he had been given a “stewardship” (dispensation) and he had to be faithful to his calling (1 Cor. 4:2). It was not a matter of choice: he was called to fulfill the Word of God. This can mean “I must preach the Word fully and not compromise any truth.” It can also mean “I am commissioned by God’s Word and I must be faithful to discharge my office.”
假若保羅與猶太人妥協了，並停止服侍 外邦人，他就可以免於這沉重的苦難。 但是他不能因他人身安全和舒適，放棄他的蒙呼召 。他蒙了上帝呼召，老天為證;他被賦予了“管理權” （分配），他必須忠實於自己的蒙呼召 （林前   4：2）。這不是選擇的問題：他是被呼召履行上帝的話。這可能意味著“我必須充分傳講聖經，對真理不能妥協。”  這也可能意味著     “我受上帝的委託，言辭應該一致，我必須忠實地履行我的職責。”

         Paul’s special message regarding the Gentiles had to do with what he called “the mystery.” To us today, a mystery is something eerie and perhaps frightening, but this was not the way the word was defined in Paul’s day. The false teachers used this word to describe the inner secrets of their religions. A mystery is a “sacred secret,” hidden in the past and now revealed by the Holy Spirit (see Eph. 3:1–13).
保羅關於外邦人的特別信息必須用他所謂的“奧秘”來做。今天對我們來說 "神秘" 是令人毛骨悚然的，也許是令人恐懼的， 但這不是保羅時代的定義這個詞。虛假的老師用這個詞來形容 他們宗教信仰的內在秘密。謎是   “神聖的秘密”，隱藏在過去，現在由聖靈來啟示（見    弗3：1-13）。

        God called the nation of Israel to be His people, He gave them His law (including the priesthood and sacrifices), and He gave them a wonderful land. He promised them a King who would one day establish a glorious kingdom and fulfill the many promises made to Abraham and David. The Old Testament prophets wrote about a Messiah who would suffer,  and a Messiah who would reign. They could not explain the seeming contradiction (see 1 Peter 1:9–12). They did not understand that the Messiah first had to suffer before He could enter into glory (Luke 24:13–27).
上帝呼召以色列國為祂的子民， 祂把他們的律法賜給他們（包括聖職和 獻祭），上帝給了他們一塊美好的土地。 祂答應給他們國王，有一天祂會為他們建立光榮的王國，履行許多諾言 獻給亞伯拉罕和大衛。舊約 先知寫了遭受苦難的彌賽亞， 和一位將統治的彌賽亞。他們不能 解釋表面上的矛盾（請參閱彼得前書 1：9–12）。他們不明白彌賽亞必須先受苦才可以進入榮耀 （路加福音24：13–27）。
 
        Jesus Christ came to earth, was rejected by His people, and was crucified. He arose again and returned to heaven. Did this mean that God’s promised kingdom for Israel was now abandoned? No, because God had initiated a new program—His mystery—that was not  explained by the Old Testament prophets. The mystery is that today God is uniting Jews and Gentiles in the church (Eph. 2:11–22). When the church is completed, then Jesus Christ will return and take His people to heaven (1 Thess. 4:13–18). Then He will again deal with Israel as a nation and establish the promised kingdom (Acts 15:12–18).
耶穌基督來到世上，被祂的子民拒絕， 並被釘在十字架上。祂復活，升天，回到 天堂。這是否意味著上帝應許的國度，因為以色列現在被遺棄了？不，因為上帝發起了一個新程序   — 祂的奧秘   — 那不是由舊約先知解釋。這奧秘是今天上帝將猶太人和外邦人團結在同一的教會裡（弗   2：11-22）。教堂建成後，耶穌基督會回來並接受祂的人們上天堂（帖撒羅尼迦前書4：13-18）。然後祂會再次與以色列作為一個國家打交道，並建立應許的王國（使徒行傳15：12-18）。

Imagine what this message meant to the Gentiles.
想像一下這個信息對外邦人意味著什麼。
 
        They were no longer excluded from the glory and riches of God’s grace! During the Old Testament dispensation, a Gentile had to become a Jewish proselyte in order to share in the blessings of Israel. But in the new dispensation, Jews and Gentiles alike are saved by faith in Jesus Christ (Rom. 10:12–13). No wonder the Jewish false teachers opposed Paul. He dared to say, “There is no difference!”
他們不再被排除在上帝的榮耀，和祂的恩典及財富之外！在舊約時代，外邦人必須先成為猶太人改宗教的人，才能分享以色列的祝福。但是在新的時代，猶太人和外邦人都被拯救信仰耶穌基督（羅馬書10：12-13）。難怪猶太的虛假教師反對保羅。他敢說， “沒有區別！”

       We who have grown up in somewhat Christian surroundings have a tendency to take all of this for granted. But think of the excitement this message must have generated in a church composed of new believers who had no background in the church. Once they were outside the covenants of God, but now they were members of His family. Once they were living in spiritual ignorance and death, but now they were alive and sharing in the riches of God’s wisdom in Christ.
我們在基督徒周圍環境中長大，似乎將所有這些特殊很自然的享用。但是想想這則消息，令人興奮不已,  肯定是由新的教會,   沒有背景的信徒組成的教會中產生的。從前他們在上帝的約之外，但現在他們是祂的家人。曾經他們住在屬靈的無知和死亡上，但現在他們活生生的分享上帝在基督裡智慧的財富。

        Once they had no hope, but now they had a glorious hope because Christ now lived within! It would be good for us today to recapture some of that “first love” excitement.
曾經他們沒有希望，但是現在他們有了光榮希望，因為基督現在住在他們裡面！這將是今天對我們有利，奪回了一些   “起初的愛” 激動。
 
         I was privileged to minister in Africa for three weeks, and there I was introduced to some of the finest Christians I have ever met. I taught the Word to over five hundred national pastors in Kenya for almost a week, and each service was a challenge and blessing to me. Many of the pastors still had the marks of paganism and idolatry on their bodies; yet their faces were aglow with the joy of the Lord. I went to Africa to minister to them, but they ministered to me! They reminded me not to take for granted the glorious riches I have in Jesus Christ.
我很榮幸能在非洲福音講道三個星期，在那裡我被介紹見到一些最好的，我從未見過的基督徒。我在非洲肯亞教過五百名國家牧師的聖經有一周之久，每次講道對我來說都是一種挑戰和祝福。許多牧師仍然有異教的印記塗抹在他們的身體上，這是偶像崇拜；但是他們的臉是帶著主的喜樂發光。我去非洲是傳福音給他們，但他們卻向我回講聖經！他們提醒我不要白白的擁有耶穌基督的光榮財富。

4.  Striving for the Saints (1:28—2:3)
4.  爭取聖徒（1：28—2：3）
 
        We have met Paul the preacher, sharing the gospel and Paul the prisoner, suffering for the Gentiles.  Now we meet Paul the prayer warrior, striving in prayer for the individual saints that they might mature in the faith. The words striving (Col. 1:29) and conflict (Col. 2:1) are athletic terms. They refer to the strenuous effort put forth by the runner to win the race. Our English word agony comes from this Greek word.
我們遇到了傳教士保羅，分享了福音，保羅為外邦人受苦。現在，我們遇到了祈禱勇士保羅，為每個聖徒祈禱，他們可能會信仰成熟。這奮鬥（西1:29）和衝突（西2：1）等詞是運動術語。他們指的是跑步者為贏得勝利而付出的艱苦努力比賽。我們的英語單詞 "苦惱" 是來自於此希臘字。

        Paul’s instruction (v. 28a). “Whom” refers, of course, to Jesus Christ. “For we preach not ourselves, but Christ Jesus the Lord” (2 Cor. 4:5). The false teachers exalted themselves and their great “spiritual”  attainments. They preached a system of teaching, but Paul preached a Person. The gnostics preached philosophy and the empty traditions of men (Col. 2:8), but Paul proclaimed Jesus Christ. The false teachers had lists of rules and regulations (Col. 2:16, 20–21), but Paul presented Christ. What a difference in ministries!
保羅的教導（第28節上半部）。 “誰” 指的當然是耶穌基督。 “因為我們不是宣講自己，應該是主耶穌基督”（林前4：5）。虛假的老師們高舉自己和他們偉大的“屬靈” 成就。他們宣講了一套教學制度，但是保羅宣講 "一個人"。諾斯底(gnostics)學說的哲學和人類的空洞傳統（西2：8），但是保羅宣告耶穌基督。虛假教師有規章制度清單（民2：16、20-21）保羅介紹了基督。傳講福音花樣百出！

        Paul not only preached (the word means “to announce with authority as a herald”), but he also warned. While it is good to proclaim positive truth, it is also necessary to warn God’s people against the lies of the enemy (Acts 20:31). In fact, God’s people should be alert to warn one another (admonish in Col. 3:16 niv). Paul considered himself a spiritual father to the local churches, and it was his duty to warn his children (1 Cor. 4:14).
保羅不僅講道（這個詞的意思是“ 以權威宣佈為先驅”），但他還警告。宣揚積極的真理是件好事，警告上帝的子民不要說謊也是必要的（使徒行傳20:31）。實際上，上帝的子民應該警惕彼此警告（在    西3:16中告誡.   新國際版）。保羅自認為自己是當地教會的聖靈的父親，警告他的孩子們是他的責任（林前1：4：14）。

         But Paul was also a teacher of the truth. It is not enough to warn people; we must also teach them the positive truths of the Word of God. How far would we get in our travels if the highway signs told us where the roads were not going? Not very far! It is good to win a man to Christ, and then to warn him about the dangers ahead; but it is also important to teach that convert the basic truths of the Christian life.
但是保羅還是真理的老師。它不是足以警告人們；我們還必須教他們上帝聖言的正面真理。我們要走多遠，如果高速公路標誌告訴我們，在哪裡旅行道路不通？不太遠！贏得一個好人歸向基督，然後警告他前面的危險; 但教導信仰轉換者，對基督徒生活的基本真理的清楚也很重要。

         Paul not only preached Christ, but he also “taught Christ,” for in Christ are “all the treasures of wisdom and knowledge” (Col. 2:3). It was not necessary to introduce any new teaching, for all that a believer needs to know is related to Jesus Christ. “Teaching every man in all wisdom” was Paul’s concern (Col.  1:28). Wisdom is the right use of knowledge. The false teachers promised to give people a “hidden wisdom” that would make them “spiritually elite.” But all true spiritual wisdom is found only in Jesus Christ.
保羅不僅宣講基督，而且還   “教導基督”，因為在基督裡   “是智慧的全部寶藏和知識”（西2：3）。沒必要引入任何新的教義，給所有信徒需要知道與耶穌基督有關。 “教學保羅最關心的就是每個人的智慧（西     1:28）。智慧是對知識的正確使用。這假老師許諾給人   “隱藏的智慧”那將使他們成為“屬靈上的精英”。但是全部真正的屬靈智慧只有在耶穌基督中才能找到。
 
        Paul’s intent (v. 28b; 2:2–3). He wanted to present every believer “perfect in Christ Jesus.” The word perfect was a favorite word with the gnostic teachers. It described the disciple who was no longer a novice, but who had matured and was fully instructed in the secrets of the religion. Paul used it to mean “complete, mature in Christ.” This is the goal of all preaching, warning, and teaching.
保羅的意圖（第28節下半部； 2：2-3）。他想呈現每個信徒面前都是          “完美地在基督耶穌裡”。完美一詞是諾斯底老師最喜歡的單詞。它描述了不再是新手的門徒，但是誰已經成熟，並在宗教的秘密。保羅用它來表示   “完整，在基督裡成熟。”  這是所有宣講的目標，警告和教學。
 
What are the evidences of this spiritual maturity?
這種屬靈成熟的證據是什麼？
 
5.  Paul described them next (Col. 2:2).
5.  保羅接下來描述了他們（西2：2）。
 
Encouragement—“that their hearts might be comforted.”
鼓勵—  “使他們的心靈得到安慰”。

        Our English word encourage means “with heart.” To encourage people is to give them new heart.  Shallow sympathy usually makes people feel worse, but true spiritual encouragement makes them feel better. It brings out the best in people.
英語單詞 "鼓勵" 意味著   “用心” 鼓勵人們,  就是給他們新的心。淺薄的同情，通常會使人感到更糟，但是真正的屬靈鼓勵，使他們感覺更好。它發揮出人的最好部分。

        Endearment —“being knit together in love.” The mature Christian loves the brethren and seeks to be a peacemaker, not a troublemaker. He is a part of spiritual unity in the church. An immature person is often selfish and causes division.
愛好   —  “在愛中交織在一起”。這成熟的基督徒愛弟兄，並希望成為一個和平使者，而不是麻煩製造者。他是屬靈的一部分在教堂裡團結一致。不成熟的人經常自私，並導致分裂。

         Enrichment—“unto all riches of the full assurance of understanding.” Paul mentioned the riches of Christ earlier (Col. 1:27). Too many Christians are living like paupers when they could be living like kings. Mature Christians do not complain about what they don’t have. Rather, they make use of the vast resources that they do have in Jesus Christ.
致富  -對所有財富的充分保證的理解力。”保羅提到基督的財富更早的時候（西1：27）。太多的基督徒過著像貧民們可能像國王一樣生活。成熟基督徒不抱怨自己不做什麼有。相反，他們利用了巨大的資源他們確實在耶穌基督裡。
 
        Enlightenment—“full assurance of understanding.”  The mature believer has assurance in his heart that he  is a child of God. The spiritual knowledge that he has in Christ constantly enlightens him and directs him daily. I have often counseled believers who told me they lacked assurance of their salvation. Invariably, they have been neglecting God’s Word and living in ignorance.
啟蒙   — “完全保證理解”。成熟的信徒內心有信心。是上帝的孩子。他擁有的屬靈知識在基督裡不斷啟發他並日常指引他。我經常勸教那些告訴我的信徒他們缺乏救恩的保證。總是他們一直在忽略上帝的話語而生活在無知。

        God wants us as His children to have “understanding” and “wisdom and knowledge” (Col. 2:2–3). The word translated “understanding” literally means “to place together.” It is the ability to assess things.
上帝希望我們作為祂的孩子有   “理解” 和   “智慧與知識”（西2：2-3）。這翻譯為“理解”的字面意思是“ 放在一起。”它是評估事物的能力。智慧意味著捍衛我們所理解的能力。
 
Wisdom implies the ability to defend what we understand.
 知識表明掌握真理的能力。
 
        Knowledge suggests the ability to grasp truth. All of these terms were also used by the gnostics. Paul’s intercession (1:29—2:1). “For this I labor to the point of exhaustion, agonizing” is a literal translation of the first part of Colossians 1:29. What a picture of prayer! So much of our praying is calm and comfortable, and yet Paul exerted his spiritual muscles the way a Greek runner would exert himself in the Olympic Games. He also taught Epaphras to pray the same way (Col. 4:12).                                                                                                                                                  知識表明掌握真理的能力。所有的這些術語也被諾斯底派(gnostics)使用。保羅的代禱（1：29—2：1）。 “為此，我努力到精疲力竭的地步，“苦惱”是直譯歌羅西書1:29的第一部分。真是個祈禱的圖片！我們的祈禱如此平靜舒適，而保羅卻發揮了他的精神力量希臘跑步者將自己的精力投入到奧運會。他還教導以巴弗拉斯祈禱同樣的方式（西4:12）。

         This does not mean that our prayers are more effective if we exert all kinds of fleshly energy. Nor does it mean that we must “wrestle with God” and wear Him out before He will meet our needs. Paul described a spiritual striving: it was God’s power at work in his life.
這並不意味著我們的祈禱更加有效，如果我們施加各種肉體的能量。也沒有意味著，我們必須“與上帝搏鬥”並佩戴祂在他滿足我們需要之前。保羅描述了一個精神上的奮鬥：這是上帝在他生命中發揮作用的能力。

         True prayer is directed to the Father (Matt. 6:9), through the Son (in His name, John 14:13–14), in the power of the Holy Spirit (Jude 20). When the Spirit is at work in our lives, then we can pray mightily in the will of God.
真正的禱告是指向天父上帝的（太6：9），通過祂兒子（以祂的名字，約翰福音14：13-14），在聖靈的力量（猶大書20）。當聖靈是在我們的生活中工作，然後我們可以在上帝的大能旨意禱告。
 
         How does the Spirit assist us in our praying? For one thing, the Spirit teaches us the Word and shows us the will of God (John 16:13–15). Prayer is not our trying to change God’s mind. It is learning what is the mind of God and asking accordingly (1 John 5:14–15).
聖靈如何幫助我們禱告？首先，聖靈教會了我們上帝的話   –– 道，並向我們展示了祂的旨意（約翰福音16：13-15）。禱告不是我們的嘗試，改變主意它正在學習什麼，是記念上帝並提出相應的要求（約翰一書5：14-15）。

       The Holy Spirit constantly intercedes for us even though we do not hear His voice (Rom. 8:26–27). He knows the Father’s will and He helps us pray in that will.
聖靈甚至不斷地為我們代求，儘管我們沒有聽到祂的聲音（羅     8：26-27）。祂知道父親的意願，祂幫助我們在祂的旨意中祈禱。

        There are times when we simply do not feel like praying—and that is when we must pray the most! The Spirit gives us divine energy for prayer, in spite of the way we feel. The resurrection power of Jesus Christ is made available to us (Eph. 3:20–21).
有時候我們根本感覺不到祈禱   — 那就是我們必須要求最大程度祈禱的時候！這儘管有我們的感覺。耶穌基督的復活能力是提供給我們（弗3：20–21）。
 
        In these verses Paul explained his ministry, and in so doing, he silenced the accusations of the enemy. He also stirred the affections of the believers as they realized how much Paul had done for them.
保羅在這些經文中解釋了他的事工，因此這樣做時，他沉默了敵人的指責。他也激發了信徒的感情，因為他們意識到保羅為他們做了多少。
 
         All of us are not called to be apostles, but each one of us does have a God-given ministry.We can share the gospel and be soul-winners. We can suffer for Christ and fulfill the ministry God has given us. We can strive in prayer for God’s people and encourage them to mature. Paul took time to minister to individuals; note the repetition of “every man” in Colossians 1:28. If we minister to only a few believers, we are helping the whole church.
 我們每個人都不稱為使徒，但我們中的每個人都有上帝賜予的事工。我們可以分享福音並成為靈魂贏家。我們可以為基督受苦並履行上帝所賜給我們的事工。我們可以努力為上帝的子民禱告，並鼓勵他們成熟。保羅花時間為個人服務。筆記歌羅西書1：28中“每個人”的重複。要是我們只是少數信徒的牧師，我們正在幫助整個教堂。
 
Are you fulfilling your God-given ministry?
您在履行上帝所賜的事工嗎？