This week,
we shall finish the study of the Book of Colossians in the New Testament.
1:24-27—Paul’s view of his suffering (imprisonment in Rome as a result of his persecution by the Jews which began in Jerusalem)
(1) His suffering is for “you” (meaning the Colossians): Paul has never met these Gentile believers in Colosse. Why then does he say that his suffering is for them? (See Rom. 11:13; Gal. 2:8)
(2) His suffering is to" fill up what is still lacking" in regard to Christ’s affliction in the flesh:
a. On whose behalf is he filling up this “lacking”? (v. 24b) (Note: “for the sake of” is literally “on behalf of”)
b. What does “filling up” mean?
(3) How then can he “rejoice” in this suffering? Can you, if you were Paul?
(4) Paul says he has become a servant (or minister) of the church, commissioned by God. (v. 25)
a. What is his charge? (v. 25b)
b. Why is the gospel called a “mystery”? (v. 26)
c. In particular, Paul points out that the essence of this mystery, which is now revealed even among the Gentiles, is “Christ in you, the hope of glory.” (v. 27)
- Why does Paul call this mystery “glorious riches”?
- What does this “mystery” mean to you now?
1:28–2:3—Paul’s Strenuous Labor
(5) Paul’s ongoing ministry (1:28-29)
a. What is involved in his proclamation of this mystery of the gospel?
b. Why does such proclamation need to be done “with all wisdom”?
c. What is the ultimate goal of his ministry? (1:28b)
d. Why does he describe his effort as “strenuous labor or struggle”? (1:29a)
e. Where does the power of his ministry come from? (1:29b)
(6) Paul is not one who wishes to brag about his labor. Why then would he want all those he has not met (the Colossians and also the Laodicean believers) to know how hard he has struggled for them? (2:1)
(7) How hard has Paul struggled for these Gentile believers?
(8) The ultimate goal of his labor is for the Gentile believers (2:2-3)
a. To be encouraged (or comforted) in heart and joined (or knitted) together in love
- What might threaten their heart and unity in love?
- How does Paul’s labor serve to help them in these aspects?
b. And this will lead to all riches of “full assurance of understanding” and “full knowledge of the mystery of God”.
- What does it mean?
- Why does Paul say that in Christ "are hidden all the treasures of wisdom and knowledge"?
- Have you found this to be true? How?
(9) What is the main message to you today and how may you apply it to your life?
本週我們會讀完新約歌羅西書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
1:24-27—保羅怎樣看他的苦難—保羅在羅馬坐牢等待審訊的苦難始於耶路撒冷
(1) 保羅說他是“為你們受苦” ：他是從未到過歌羅西的，何以說是為他們而受苦？（可參羅11:13；加2:8）
(2) 保羅說他的受苦是“要在肉身上補滿基督患難的缺欠”:
a. 他是為誰來如此補滿的？(1:24b; “為” 何直譯為“代替/on behalf of”
b. “補滿” 是什麼意思？
(3) 為何這樣受苦卻“倒覺歡樂” ？你能如此嗎？
(4) 保羅說他照神所賜的職分作教會的執事[或譯僕人] (1:25)
a. 他的職分是要作什麼？(1:25b)
b. 為何說這（福音）道理是一個“奧秘” ？(1:26)
c. 他更指出這福音的奧秘在外邦人中的榮耀是在乎“基督在你們裡面/Christ in you；（就是）榮耀的盼望/the hope of glory”(1:27)
i. 這如何顯出這奧秘是有“何等豐盛的榮耀” ？
ii. 這奧秘於你是否如此？為什麼？
1:28–2:3—保羅的勞苦
(5) 保羅繼續的努力(1:28-29)
a. 他這的福音職事實質包括什麼？
b. 為何需用「諸般的智慧」？
c. 這職事最終的目標是什麼？(1:28b)
d. 為何他把他的努力形容為「盡心竭力」的「勞苦」？
e. 他作工的能力從何而來？(1:29b)
(6) 保羅並非是愛炫耀自己的人，何以要別人曉得自己是何等的盡心竭力？(2:1)
(7) 照你的認識，保羅是怎樣為外邦信徒勞苦、竭力的？
(8) 他為外邦人勞苦的目的(2:2-3) ：叫他們
a. 心得安慰、因愛心互相聯絡
i. 是什麼導致信徒心得安慰和攔阻愛中的聯絡？
ii. 保羅的勞苦與此有何關係？
b. 有悟性和信心充足能真知道神的奧秘：
i. 這些的充足與安慰和愛的聯絡有何關？
ii. 神的奧秘就是基督：在基督裡藏著的是什麼？是什麼意思？
iii. 你嘗到基督裡所藏的有多少？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.’’ (Col. 1:24)
Often, I am being asked about what is the
meaning of Paul’s words concerning his rejoicing in suffering for Christ in
that he says, he is filling up in his flesh what is still lacking in regard to
Christ’s afflictions. Allow me to share
with you the insight of F.F. Bruce in this respect:
“The present context rules out any suggestion that the reconciliation effected by the death of Christ needs to be supplemented. Paul and his fellow-preachers, having themselves received the peace which was made ‘through the blood of His cross,’ now fulfil their ministry by presenting that peace for acceptance by others. But in the fulfilment of that ministry they are exposed to sufferings for Christ’s sake, and these sufferings are their share in the afflictions of Christ. There may be a hint in Paul’s words that he is eager to receive more than his due share of those afflictions in order that there may be the less for his converts and other fellow-Christians to bear. So conscious was he of the special significance of his vocation to service and suffering.
“At the back of Paul’s mind there may be the rabbinical concept of the messianic birth pangs which were to be endured in the last days — from Paul’s new Christian perspective, in the period leading up to the Parousia (the Second Coming). Jesus, the Messiah, had suffered on the cross; now His people, the members of His body, had their quota of affliction to bear, and Paul was eager to absorb as much as possible of this in his own ‘flesh’. The suffering of affliction now was, for the followers of Christ, the prelude to glory at His advent, and such was the incomparable and ‘eternal weight of glory’ to which they could look forward that the hardship of the present were described, in relation to it, as ‘this slight momentary affliction' (2 Cor. 4:17).”
(NICNT, Colossians, 84)
「現在我為你們受苦，倒覺歡樂；並且為基督的身體，就是為教會，要在我肉身上補滿基督患難的缺欠。」(西1:24)
我曾被問及有關保羅所說「要在肉身上“補滿基督患難的缺欠” 」這句話的意思。是說基督所受的患難還未足夠嗎？容許我在此與你們分享解經家F.F. Bruce的分析：
“這裡的上文下理排除了任何以為基督的死所帶來的和好有什麼不足，需要補充的提議。保羅和他的同工自己已先得到這‘藉著十字架上所流的血’ 所成就的和平，現在就把這和平介紹給他人去接受。但在履行這職事時，他們要冒為基督受苦的危險；這是他們在基督患難中的一份。在保羅寫的字裡行間，我們感受到他似乎盼望能經歷過於他份內當得的苦難，以致因他而信的人和其他的基督徒能少得些苦難。他實在意識到他的蒙召與事奉和苦難的重要性。
保羅背後的意念可能存有拉比們對彌賽亞在末日要經歷生產般的痛苦之意識—（不過）保羅是以新的基督徒的角度來看這引至基督再來的末期。耶穌，這彌賽亞，已在十字架上受苦；現在，祂的子民，即是祂身上的肢體，是有他們要承擔苦難之份的。保羅願意在 ‘肉身’上盡力來承擔。對跟從基督的人來說，這些患難的經歷是祂再來的榮耀之前奏，是他們現在這‘至暫至輕的苦楚’ 要為他們成就所盼望那’極重無比、永遠的榮耀’（林後4:17）。” （NICNT, Colossians, 84）
2:4-15—Standing firm in Christ
(1) What is the purpose of the preceding deliberation in which Paul affirms the supremacy of Christ (1:15-22) and the mystery of “Christ in you, the hope of glory” (1:25-27)? (v.4)
(2) What does Paul desire to see the church become (especially in the case of the church in Colosse as he could not be there with them)? (v. 5)
(3) Paul
reminds them of the centrality of Christ in their faith. What are they to understand in the following areas?
a. Who Jesus Christ is to them (v. 6)
b. What or who is the foundation on which they should be built up and strengthened (v. 7a)
c. The kind of teaching they should adhere to (v. 7b)
d. The result of continuing to walk (or live) in Christ (v. 7c)
(4) What do those who promote heretical, fine-sounding arguments seek to do to them? (v. 8)
(5) Paul calls those arguments “philosophy” (v. 8)
a. What kind of philosophy is it?
b. What is it based on?
c. What is it not based on?
(6) Why our faith should be based on Christ alone (vv. 9-15):
a. Who is Christ? Is He God or man? (v. 9)
b. Since the “incarnate” Christ is 100% man (in bodily form) and 100% God, what does it mean to us that we are “in Christ”? (v. 10)
c. What has been accomplished concerning us by being in Christ includes:
- We were circumcised (vv. 11-12)
a) How?
b) What effect does it have on our old self?
c) What does our baptism signify? (v. 12; see Note below)
- We have been made alive with Christ (vv. 13-15)
a) Being alive in Christ is made possible by the forgiveness of all our sins. What does it include? (v. 14)
b) How have these charges which condemned us been cancelled? (v. 14b)
c) Who was behind the hanging of Christ on the cross?
d) What did these spiritual evil powers and authorities think they had accomplished when Christ was hung on the cross?
e) As it turned out, what victory has Christ achieved by His death on the cross and His resurrection? (v. 15)
(7) What is the main message to you today and how may you apply it to your life?
Note:
Baptism itself as a rite only signifies what has happened to us when we “received Christ Jesus as Lord” (2:6)—our union with Christ in His death and in His resurrection (Romans 6:2ff). Since in the early churches, receiving Christ Jesus as Lord is inseparable from immediate baptism, it is always mentioned in the same breath.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
在基督裡生根建造
(1) 上文所述的一切—包括基督在萬有之上(1:15-22) 和基督在我們裡面、那榮耀的盼望(1:25-27) —用意何在？(2:4)
(2) 保羅希望見到的歌羅西教會是個怎樣的教會？(2:5)
(3) 保羅繼而提醒他們有關基督在他們生命中的重要性(2:6-7)
a. 他們接受基督耶穌為他們的什麼？(2:6)
b. 他們信仰生命繼續的生根建造的基礎是什麼？(2:7a)
c. 在這過程中，他們仍要跟隨什麼教訓？(2:7b)
d. 這樣的生根建造會引至什麼的增長？(2:7c)
(4) 那些「世上小學」的目的是什麼？(2:8)
(5) 保羅稱這些為「理學/philosophy」(2:8)
a. 保羅說這些是什麼的理學？
b. 這些理學的基礎或根據是什麼？
c. 這些理學不根據什麼？
(6) 我們惟一的根據和基礎是基督(2:9-15)
a. 保羅指出基督是誰？祂是神還是人？(2:9)
b. 基督是100%人、也是100%神：我們在祂裡面是什麼意思？(2:10)
c. 我們在基督裡的事實包括：
i. 我們行了割禮(2:11-12)
1. 我們行的是什麼的割禮？
2. 這割禮在我們身上產生什麼作用？
3. 我們的洗禮表明了什麼？（參下註）
ii. 我們與基督一同活過來(2:13-15)
1. 罪得赦免便叫我們與基督一同活過來：這被塗抹的包括什麼？(2:14)
2. 這些攻擊我們的律例是如何被撤去？(2:14b)
3. 釘主十字架背後的是什麼勢力？
4. 你可想象到這些執政的，掌權的，在基督被釘、未復活之前，以為誰已得勝？
5. 但基督的復活帶給他們什麼結果？(2:15)
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：受洗的意思在乎見證我們生命中已發生的事實，就是我們已“接受了主基督”(2:6) ，與基督在死和復活的形狀上聯合了(羅6:2ff) 。不過，在初期教會中，接受主與受洗是二而一，分不開的事，因為信者是立時以受洗來表明對基督的委身的。
“And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.” (Col. 2:15)
While we do not exactly know what school of heresy is influencing the church in Colosse, from Paul’s powerful reiteration of the supremacy of Christ (1:15-22) and the centrality of Christ in our redemption through His death on the cross, we have a sense that it is likely a combination of the Judaizers' school which insists on circumcision as part of the package of salvation through Christ (Acts 15:5), and some Jewish form of Gnosticism which believes in the mediatorial role of angels (Bruce, 95-96). In any case, as Paul refutes these heresies as “hollow and deceptive philosophy” (2:8), he powerfully explains the victory of Christ on the cross which has not only resulted in making us alive in Christ, with all our sins forgiven and their consequence “nailed to the cross”, but “having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross” (2:14-15).
By “powers and authorities” Calvin says, “There is no doubt that he (Paul) means devils” (Calvin, 190).
One can imagine that Satan and his followers were absolutely elated to see the religious leaders together with the Roman authorities crucify Christ on the cross, making a public spectacle of their triumph over God and His Son, no doubt. We can also imagine the jubilant celebration at the death of Christ in the succeeding three days in the realm of the devils, only to be totally spoiled and devastated by the news of the resurrection of Christ. There is no doubt that the power of Christ’s resurrection instantly “disarmed the powers and authorities” and these evil spiritual forces are now subject to the One by whom they were conquered. As a result, by being united with Christ, we have been liberated from the dominance of the evil powers in us and now enjoy perfect freedom to triumph over the powers of evil through participation in Christ’s victory. No wonder Paul excitedly exclaims, “Christ in us, the hope of glory!” (1:27)
「既將一切執政的、掌權的擄來，明顯給眾人看，就仗著十字架誇勝。」(西2:15)
雖然我們不能確定歌羅西教會當時所面對的異端是什麼，但從保羅為基督超越萬有之上的激烈爭辯(1:15-22)，和重申基督在十字架上受死所完成的救贖功勞，叫我們領會到這些異端似是以下兩類的組合—其一是那些堅持基督徒信主後也要行割禮的「割禮派」（見徒15:5）；其二是屬猶太觀念的諾斯底主議，他們相信天使有中保的職份（見Bruce, 95-96）。無論是那一類，保羅稱之為“理學和虛空的妄言”(2:8) ；他更指出基督在十字架上的誇勝，不但使我們與基督一同活過來，我們的罪全得赦免、罪的後果已被“釘在十字架上” ，而且“既將一切執政的、掌權的擄來，明顯給眾人看，就仗著十字架誇勝” （2:15）—這“明顯給眾人看” 是帶著公開羞辱他們之意，而這些“既將一切執政的、掌權的” 無疑是指魔鬼的勢力（加爾文, 190）。
是的，我們可以想象得到主被釘死的那一時刻：魔鬼與其他的鬼魔看到基督被猶太的宗教領袖和羅馬的官員釘死在十字架上時，牠們以為已向神和祂的兒子誇勝，無疑是“公開的羞辱” 了神！我們也可以想象得到，就在主死後的三天，陰曹是大事瘋狂的慶祝，卻在突然收到基督已復活的信息，叫魔鬼驚惶失措。毫無疑問，基督復活的大能立時‘將一切執政的、掌權的’擄去，叫這些原以為誇勝的成為被擄掠的。故此，我們因與與基督聯合，是完全從魔鬼的勢力中得釋放，現在藉著分受基督的得勝而得享真正的自由，向魔鬼誇勝了。無怪保羅說：“Christ in us, the hope of glory—基督在你們心裡成了有榮耀的盼望！” （1:27）
2:16-19—The Heresies of Observance of Religious festivals
(1) Why would people judge the Gentile believers by their non-observance of the OT rites and festivals?
(2) Why should Christians (Jewish or otherwise) not celebrate any religious festivals or rituals of the OT? (v. 17; also see Heb. 10:1-18)
(3) What if we continue to observe such OT rituals? (v. 18)
(4) What does Paul say their motives in so doing are? (v. 18b)
(5) Such actions will lead to a loss of connection to the Head (v. 19):
a. Does it mean that the body (the church) will lose its function?
b. Do these false teachers show that they in fact “have no true part in that body” (Bruce, 123)?
2:20-23—The Heresies of Observance of Rules
(6) Why would our unity with Christ in His death also mean our death from those elements of the world? (v. 20)
(7) These elements of the world are called “rules” and include "do not handle, do not taste and do not touch":
a. The objects of these three “don’ts” are things that are destined to perish with use (v. 21). What might they be?
b. Why does Paul say these (negative) rules indeed have an appearance of wisdom?
c. Why does Paul say that they are in fact “self-imposed worship and false humility” which really do not work in helping us restrain sensual indulgence?
d. What might be examples of these three “don’ts”?
e. Is Paul against self-discipline or setting negative rules to foster a false sense of humility or holiness? Why?
f. What might be contemporary examples of these useless “prohibitions” among Christians?
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:16-19—墨守舊約節期的異端
(1) 為何這些外邦信徒會因是否遵守（舊約）節期和聖日而被論斷？
(2) 為何基督徒（不論是猶太人或外邦人）都不應再守這些舊約節期和聖日？(2:17；亦參來10:1-18)
(3) 若仍繼續遵守這些就會怎樣？(2:18)
(4) 仍繼續的遵守，他們的用意何在？(2:18b)
(5) 這樣繼續的遵守就“不持定元首”(2:19)
a. 這是什麼意思？
b. 這是否說：“這些假師傅其實根本不是屬這身體” ？(F.F. Bruce)
2:20-23—訂定規條的異端
(6) 為何與基督同死也就是向這些“世上小學” 而死？(2:20)
(7) 保羅稱這些世上小學所定的為「規條/rules」—不可拿、不可嘗、不可摸等類：
a. 這些「不可」的條例是針對因使用而會腐壞之物：你可以想到這可能包括什麼？(2:21)
b. 為何保羅說這些（負面的）規條會使人有智慧之名（聲）？
c. 為何保羅卻說其實是“私意的崇拜、自表（的）謙卑” ，對真正克制肉體無效？
d. 究竟保羅是反對定立叫人自顯謙卑或神聖「負面的規條」或是反對「自律」呢？為什麼？
e. 你可以列舉一些今日類似的條例嗎？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“‘Do not handle! Do not taste! Do not touch!’? These rules, which have to do with things that are all destined to perish with use, are based on merely human commands and teachings.” (Col. 2:21-22)
Reading Paul’s opposition to the legalistic teachings which seek to hold the Colossian believers captive (2:8) and his example of the three “don’ts” — do not handle, do not taste, do not touch—reminds me of Job’s famous covenant with himself, “I made a covenant with my eyes not to look lustfully at a young woman.” (Job 31:1). We might wonder if Paul is against such self-discipline.
Obviously, Paul is not. What he is cautioning the Colossian believers against are rules that represent the “elements” of the world (2:20). That means people of the world are depending on their observance of ethical rules and regulations to foster a false sense of humility and to gain the favor of their gods (i.e. as part of their worship); furthermore, they are necessarily negative rules which are far more easy to measure than positive ones.
However, in the case of Job, it is very
different for the following reasons:
- It is a covenant that he makes with himself without imposing it on others or announcing it to others (except that he now was forced to use it for his own defense).
- The object of his self-discipline is his heart (his eyes are obviously controlled by his heart), and not anything “destined to perish with use” (2:22);
- He does not use it to foster any sense of holiness or humility.
- He directs this resolve not to earn any merits from God but to avoid committing a sin against God in an area of life he knows he is most vulnerable.
By the same token, Paul is not against self-discipline, but points us towards the proper direction to growth in holiness by staying connected to our head, Christ—“from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow” (2:19). This is true liberty in Christ—growing into His holy likeness, not by external rules and regulations, but by remaining in Him.
「這都是照人所吩咐所教導的。說到這一切，正用的時候就都敗壞了。」(西2:22)
讀到保羅對「律法主義」的批評，特別提到那些不可拿、不可嘗、不可摸之類要把信徒“擄去”的規條(2:8, 21) ，就使我想起約伯出於自律的一句話：“我與眼睛立約，怎能戀戀瞻望處女呢？” （伯31:1）。我不禁在想，難道保羅是在批評約伯般的自我克制嗎？
當然不是！保羅是要歌羅西的信徒提防這些“世上小學”(2:8) 所倡議的規條。他們要藉著遵守這些規條來自表謙卑，以外表的德行來取悅神（相信是“私意崇拜” 的意思）。故此，定立這些負面的規條當然比正面的規條容易量度自己的義。但這和約伯與自己的眼睛立約絕然不同。
a. 首先，約伯是與自己立約，並不加諸於別人身上。相信若不是被三個朋友加諸“莫須有”的罪名，他會連提也不提的；
b. 他這自律明顯是針對自己的心思意念，眼睛只不過是由心所操縱的。故此，這約與能被使用而“敗壞”的東西無關（2:22）；
c. 他更不以此而自感謙卑、聖潔；
d. 他的總意更是不想犯罪來得罪神；
e. 更說深一層，我相信約伯是針對自知最軟弱之處而作的自律，不願給魔鬼留任何的地步。
其實保羅就像約伯一樣，只是更因我們已與基督一同活過來，故此給我們指引正確追求成聖之路，就是要持定元首（即堅持與身體的頭—基督—相連），“全身既然靠著他，筋節得以相助聯絡，就因神大得長進。”(2:19) 這是在基督裡，我們所得的真自由—在祂聖潔的形狀上更新(3:10) ，不是靠律法與規條，乃是靠連於元首基督！
In contrast to living by rules and regulations, what really matters is what we think and Paul begins his exhortation on these bases:
3:1-4—Where We Are
(1) Where is Christ now as He has been raised from the dead? (v. 1)
(2) What does it mean that He is “seated at the right hand of God”? (see Ps. 110:1 also)
(3) Since we have been united with Christ in His resurrection, where is our life now? (v. 3)
(4) What is meant by our life being “hidden with Christ in God”?
(5) When will our “hidden” life appear? (v. 4)
(6) How then should we live? (vv. 1-2)
3:5-11—Set Our Minds not on Earthly Things
(7) Paul lists some of the things that belong to our earthly nature in vv. 5-6:
a. Examine yourself in light of these.
b. Ask God for forgiveness and pray for strength to put them to death.
c. If “because of these, the wrath of God is coming”, what will happen if He finds you living in these things?
(8) Paul lists a few more things that once marked our lives in vv. 8-9
a. Examine yourself in light of these.
b. Ask God for forgiveness and pray for strength to rid yourself of these.
(9) What analogy does Paul use in exhorting us to be rid of the old and put on the new? (v. 10)
(10) While clothes can be put off and on, this new life in Christ is permanent:
a. What is the goal of this process of renewal? (v. 10)
b. Is there anyone not created in God’s image and not meant to be renewed in His image? (v. 11; see Jas. 3:9)
(11) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
與規條式的成聖之路相反的是我們內裡的心思意念之所在：
3:1-4—我們生命在那裡
(1) 復活後的基督現在何處？(3:1)
(2) 基督坐在神的右邊是什麼意思？（參詩110:1）
(3) 我們既與基督一同復活，我們的生命現在何處？(3:3)
(4) 我們的生命與「基督一同藏在神裡面」是什麼意思？
(5) 我們這“隱藏” 的生命何時會得顯現出來？(3:4)
(6) 既是這樣，我們現在該如何活？(3:1-2)
3:5-11—不要思念地上的事
(7) 保羅在此列出一些與地上（肢體）有關的東西(3:5-6)
a. 請按所列的逐一作自省。
b. 按神話語的提醒，向神認罪，並求力量去治死它們。
c. 若神降臨時，你仍活在這些罪中，怎辦？
(8) 保羅繼續列舉一些我們信主前的罪行(3:8-9)
a. 請按所列的逐一作自省。
b. 按神話語的提醒，向神認罪，並求力量棄絕它們。
(9) 保羅以什麼來喻我們棄舊迎新的過程？(3:10)
(10) 衣裳是隨時可更換的，但基督裡的新生命是永久的：
a. 這更新的過程最終目標是什麼？(3:10)
b. 今日是否人人都仍是按神形象造的？(雅3:9)
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.” (Col. 3:3-4)
As I picked up a certain NIV Bible the other day, seeking to read and re-read the entire book of Colossians, I was extremely surprised to see the heading to chapter 3 which reads, “Rules for Holy Living”. I almost fell off my chair, because it is only a few verses earlier in 2:20-21 that Paul strongly admonishes us not to submit to “rules”—"Do no handle! Do not taste! Do not touch!". The point Paul tries to make is that we are no longer under law, but grace, and both our motivation and our power to live a holy living have nothing to do with compliances of rules, but with the fact that we have died and have been raised with Christ and now we are in Christ!
Yes, Paul does list many “earthly things” that we used to do before our new life in Christ that we need to “take off” (3:9), but those are examples only and are definitely not “rules” to usher us into holiness. Rather, Paul prefaces this section (in chapter 3) of holy living by reminding us of our new status and reality (3:1-4):
- We have been raised with Christ.
- Christ is now seated at the right hand of God.
- Christ is our life.
- Our life is now hidden with Christ in God.
- And when Christ appears (at His second coming) we will appear with Him in glory as well.
What it means is that Christ is now seated at the right hand of God and that God has put His enemies under Him “as His footstool” (Ps. 110:1). We, who have been raised with Him and whose lives are now hidden with Him in God (in fact Christ is our life [3:4]), we are more than conquerors in overcoming our earthly nature (3:5) and in putting away all our earthly practices (3:9). The reality is that while we and others around us cannot “see” this life of Christ in us, it does not diminish a bit of its reality. One day, this glorious life we have in Christ will be revealed for all to see upon His return.
The only thing we need to do is to recognize this reality and live out this reality. The test of whether we do believe in and recognize this reality that our lives are now hidden in Christ in God is examining where we set our hearts and minds on — things on earth (including all their vices) or things above (that is God’s Kingdom and His righteousness)?
「因為你們已經死了，你們的生命與基督一同藏在神裡面。基督是我們的生命，祂顯現的時候，你們也要與他一同顯現在榮耀裡。」(西3:3-4)
最近我隨手拿起一本聖經英譯本，欲再讀歌羅西書全書一次。當我讀到第三章的開始時，看到編譯者為第三章定的標題，竟是“Rules for Holy Living—聖潔生活的規條” ，不期然嚇了一跳。不是嗎？保羅剛在2:23極力攻擊為成聖而定的規條，何以轉過來，自己也倡議規條呢？
其實，保羅在此是清楚提醒我們這些不再在律法底下，乃在恩典之下的信徒，不要把我們成聖的動機和途徑再與什麼條例相連，乃要認識到我們今天已特別擁有榮耀的身份和力量—就是我們已與基督同死、同復活；我們是活在基督的裡面了。
對，保羅在此亦列出一些“地上的事” ， 是我們信主前所行的，現在是需要把它們“脫去” （3:9），但這些只是事例而已，絕對不是要守的“規條” 。保羅更在這“脫去” 的勸勉 之前，先提醒我們這脫舊穿新的基礎，乃在乎我們這新生命的地位與現實（3:1-4），就是包括：
1. 我們已經與基督一同復活；
2. 基督現是在坐在神的右邊；
3. 基督是我們的生命(Christ is our life) ；
4. 我們的生命現與基督一同藏在神裡面；
5. 再者，當基督（在再來時）顯現的時候，我們要與祂一同顯現在榮耀裡！
意思是說：基督今天坐在神的右邊，神已使基督的仇敵作祂的“腳凳” （詩110:1）。我們既已與基督一同復活，我們的生命更與基督一同藏在神裡面（保羅更說：基督就是我們的生命）—我們當然大有能力勝過仇敵，包括“治死”(3:5) 和“脫去”(3:9)我們舊有、屬地的生命了。雖然今天我們自己和周圍的人都“看不見” 我們這在基督裡的生命，但這絕對不能抹殺這個事實；並且有一天，就是基督再來之日，我們這榮耀的生命要與基督一同顯現出來！
故此今天，我們不是要定訂規條，乃是要認識清楚，並活出我們在基督裡的生命的真諦。但究竟我們是否認定我們這“與基督一同藏在神裡面” 的生命的真諦，就在乎我們今天所求、所思念的是地上的事（包括一切屬肉體的東西）？還是上面的事（就是神的國和神的義）？
3:12-15—Set Minds on Things Above—Paul lists several qualities of God’s people whose minds are set on things above.
(1) Examine yourself in light of the following realities:
(a) We are God’s chosen people.
(b) We are a holy people.
(c) We are dearly loved by God .What does each of these three realities have to do with the following qualities:
a. Compassion
b. Kindness
c. Humility
d. Gentleness
e. Patience
f. Bearing with each other
g. Forgiveness — See Paul’s explanation in v. 13.
h. Love — How important is love in this respect? (v. 14)
(2) Can you tell what is the commonality of all these qualities listed by Paul?
(3) All the above qualities clearly relate to church-life—life together in Christ.
a. What does Paul exhort us to use as a “gauge” to see if we have truly lived out true love in our lives together in Christ? (v. 15)
b. How does it work?
3:16-17—The Path to Peace
(4) What does Paul use to describe the church-life of his time? (v. 16b)
(5) Do these modes of fellowship describe your life together with your brothers and sisters in church?
(6) What part does the word of Christ play in all these? (v. 16a)
(7) Why should we do everything “in the name of the Lord”? (presumably the context is still about church life)
(8) Why does Paul in this short section of exhortation repeatedly emphasize the need to give thanks (vv. 15-17)? What if we do all of the above as exhorted by Paul in our “life together” without a sense of thankfulness to the Lord?
(9) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
3:12-15—要思念上面的事—保羅在此列出思念上面事的人的生的特徵：
(1) 我們既是神所揀選、聖潔蒙愛之民(3:12)，就讓我們以下列當“穿上” 的作自省，看看這些與我們的身份相關之處何在？
a. 憐憫？
b. 恩慈？
c. 謙虛？
d. 溫柔？
e. 忍耐？
f. 包容？
g. 饒恕？（參保羅所提出的解釋）
h. 愛心？（愛心在這些所列的佔甚麼特別地位？）
(2) 你可看出上列的東西有什麼共通之處？
(3) 以上各樣都是與肢體生活有關的：
a. 保羅告訴我們，什麼是這些肢體生活真諦最佳的判斷？(3:15)
b. 是怎樣應用出來？
3:16-17—和平的生活
(4) 我們可以藉著保羅這裡所提到的，了解到當時肢體生活實質的表現包括什麼？(3:16b)
(5) 這是否也形容到今天你的教會生活？
(6) 基督的話在這樣的肢體生活中佔什麼角色？(3:16a)
(7) 在肢體生活中，無論作什麼事都要奉主耶穌的名是什麼意思？
(8) 在這段論到肢體生活的經文中，保羅多次提到要「感謝」(3:15-17) 。何解？
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.” (Col. 3:15)
Many commentators have pointed out that the “peace of Christ” mentioned by the Apostle Paul in Colossians 3:15 concerns primarily the church-life, that is how we should live in harmony, love and unity as a body of Christ. They are certainly right, because in contrast to the list of vices that we have to put away (3:5-11), the qualities that Paul urges us to put on are all related to how we treat one another as “God’s chosen, holy and dearly beloved people” (3:12). And, whether we have truly lived out this new life in Christ together is best ruled or judged by “the peace of Christ”.
Many commentators also point out that the word “rule” means to arbitrate which means that the peace of Christ should be our referee or umpire. This is not hard for us to understand, because we know that in the game of soccer or ice hockey, for example, it is the referee who blows the whistle whenever an infraction is committed in the field. When this happens, the play has to be stopped and the infraction has to be dealt with. It is the same with our community life in the church. Irrespective of how vibrant our ministry is, once we detect a lack of peace in Christ among us, we have to stop and deal with it immediately.
However, since Paul’s admonition is for the peace of Christ to rule in our hearts, we should be sensitive to such a lack of peace first and foremost in our own hearts. Therefore, it is important for us to have a sensitive spirit ourselves, to detect and allow this lack of peace to push us or draw us immediately to self-examination before the Lord. As we ask the Lord to show us why we do not have peace in our hearts, I have found that He has never failed to show me — if I am willing to pause long enough before Him in prayer.
Sometimes, He will show me these things:
- Sins that I have committed and have not thoroughly confessed and dealt with
- Areas in my life that I do not have faith or obedience in Him
- Grudges I am still harboring towards others
- Forgiveness that I need to seek from someone I have offended
- Intercession that I need to present on behalf of others
- Things that I should seek clarification on lest I develop a misunderstanding with someone
- Actions that I should take but have yet to take either because of procrastination or fear
Irrespective of what the matter is, once I have thoroughly examined myself before the Lord, and dealt with it through His strength, then I will experience the promise of Philippians 4:6-7. The peace of God will return to guard my heart, so that I will not be anxious anymore; and my mind, so that I will not resort to my own way and wisdom to resolve the matter that has caused me a lack of peace in the first place.
「又要叫基督的平安在你們心裡作主；你們也為此蒙召，歸為一體；」(西3:15)
不少解經家指出保羅這裡所論到“基督的平安” 是針對教會的肢體生活而說的，為要促使教會能和諧、團結、在愛中活出基督身體的模式。他們是說得對的：我們是需要脫去舊有生命的種種敗壞，穿上“新人” —這新人就是“神的選民、聖潔蒙愛的人”(3:12) 。我們就是要按我們的新身份與生命彼此的相待。但如何能真正活出這新人呢？我們心裡的“基督的平安” 是最好的判斷了。
不少解經家指出，這“作主”的原意是作「判斷」的意思，就如球賽的公證人，這是我們很容易了解的。在一場球賽中，若有球員犯了規，公證人就會立即嗚笛(whistle) ，球賽就要立即停下來，有待公證人作判決。照樣，在教會生活中，不論事工如何的興旺，若一發覺肢體生活失去和諧，就應停下來，立時的處理。
不過，這“基督的平安” 既是在心裡發出的，我們就要在自己的心中讓“基督的平安” 先來作判決了。意思是，每當我們覺察到自己心中失去了“基督的平安” ，就要立時的停下來，讓這個「不平安」把我們帶到神面前作出省察。按我自己的經歷，只要我願意停留在神面前以禱告作自省，祂必照明我的本相，讓我看到：
a. 我尚未認清或對付通透的罪；
b. 或是信心或順服不足之處；
c. 或是尚有對人懷怨之處；
d. 尚有未向人認錯、求恕；
e. 或要為某事或某人認真的代禱；
f. 或是要加以澄清誤會的事情；
g. 或是因恐懼或慣性的拖延而尚未付諸行動的事。
但不論是什麼事情，當我在禱告中省察，好好的靠著聖靈的能力對付或交代之後，我就再次經歷到腓立比書4:6-7的應許，讓神那“出人意外的平安” 來保守我的心懷—不再恐懼、懷疑和不安—和意念，不再靠自己的智慧和方法來行事了！
3:18–4:1—Household Relationships in Christ—Unlike his letter to the Ephesians (5:22– 6:9), Paul only briefly touches on household relationships in Christ in this letter to the Colossians. It is not that it lacks importance, but rather it is not the letter's main purpose. Let’s consider each of these relationships briefly:
(1) Husband and Wife (vv. 18-19)
a. What is Paul’s emphasis to the wives?
b. In what way it is “fitting in the Lord”?
c. What is Paul’s emphasis to the husbands?
d. In what way(s) do husbands tend to be harsh on their wives?
e. Can a husband still claim that he loves his wife if he is harsh to her? Why or why not?
(2) Children and Parents (vv. 20-21)
a. What is the emphasis to the children concerning obedience?
b. Why will this please the Lord?
c. Why is Paul’s emphasis on not embittering your children directed to “fathers” in particular?
d. What is the reason given for this emphasis?
(3) Slaves and Masters (3:22–4:1)
a. Slaves really do not have a choice but to fully obey their masters. How should Christian slaves differ from non-Christian slaves in their obedience to their “lords in the flesh” (literal translation of “earthly masters”)?
b. While slaves do not have any inheritance from their “lords in the flesh”, what about their service to the “Lord Christ”?
c. How may we apply this admonition in our attitude at work?
d. What is Paul’s emphasis to the masters? (4:1)
e. What is the basis of his admonition?
f. How may we apply this admonition to our attitude at work?
4:2-6—Final Words of Exhortation
(4) About our prayer life (vv. 2-4)
a. We have to devote ourselves to prayer. What does it mean? How would it look like to you?
b. Can you describe your prayers as watchful? Why or why not? (See the example of a lack of watchfulness in prayer and its consequences in Matt. 26:36-46.)
c. What is the importance of being thankful in our prayers?
d. What does Paul ask them to intercede for? Why?
e. How consistent is your intercessory life? (Have you taken advantage of the intercessory chart at the end of this devotional material?)
(5) Dealing with outsiders, i.e. non-believers (vv. 5-6)
a. What does “make the most of every opportunity” (literal translation of “redeeming the time") have to do with acting wisely toward non-believers? (You may want to consult the Meditative Reflection of Ephesians 5:8-20 [Year 5, Week 10, Day 67].)
b. How does the admonition of v.6 echo that of Peter in 1 Peter 3:15?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
3:18–4:1—主裡家庭的關係—保羅在以弗所書詳細論到家庭的關係(5:22–6:9) ，在這裡只是略提而已，相信不是他不看重這些，乃是因此信另有重點。無論如何，讓我們就這裡所教導的加以反思：
(1) 夫婦的關係(3:18-19)
a. 保羅對作妻子的主要勸勉是什麼？
b. 為何說這「在主裡是相宜的」？
c. 保羅對作丈夫的主要勸勉是什麼？
d. 丈夫通常在什麼事上「苦待」妻子的？
e. 若作丈夫的苦待妻子，他還能稱自己是愛妻子的嗎？為什麼？
(2) 父母與兒女的關係(3:20-12)
a. 保羅對作兒女的主要勸勉是什麼？
b. 為何說這是「主所喜悅的」？
c. 為何在談到不要惹兒女氣時，保羅的箭頭是指向作父親的？
d. 這樣的教導的原因是什麼？(3:21)
(3) 主人與奴僕的關係(3:22-4:1—註：原文是指奴僕，非一般的僕人)
a. 奴僕根本沒有不完全順服主人的權利：作為基督徒的奴僕該與非基督徒的奴僕有什麼分別？
b. 奴僕當然不會從主人那裡得到任何的「基業」：但事奉這「主基督」又有什麼不同？
c. 我們可怎樣應用保羅這教導在我們今天的工作中？
d. 保羅對作主人的主要勸勉是什麼？(4:1)
e. 原因何在？
f. 我們可怎樣應用保羅這教導在我們今天的工作中？
4:2-6—最後的勸勉
(4) 有關禱告的生活(4:2-4)
a. 什麼是「恆切的禱告」？對你而言，是什麼樣子的？
b. 你能否形容你的禱告生活是帶著「儆醒」的？為什麼？(參太26:36-46，看看沒有儆醒禱告的榜樣和後果)
c. 帶感恩的禱告有什麼重要性？
d. 保羅在這裡要求他們為什麼代求？原因是什麼？
e. 你滿意你的代禱生命嗎？何不試試使用這靈修資料底頁代禱的表格？
(5) 與未信的交往(4:5-6)
a. “愛惜光陰” 的原文是“買贖時間” ：這與用智慧與外人交往何關？（可參今年第67日有關弗5:16的靈修小篇）
b. 第6節的教導與彼得前書3:15有什麼相仿之處？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Devote yourselves to prayer, being watchful and thankful.” (Col. 4:2)
In his final words of exhortation to the Colossians, the Apostle Paul admonishes them to devote themselves to prayer and be watchful. The natural question is, "What constitutes watchful prayer and what does it look like?"
Our Lord Jesus urges His disciples to watch and pray with Him in the Garden in Gethsemane, lest they fall into temptation (Matt. 26:41). As it turned out, the disciples failed to watch and pray with the Lord, and when the priests and their guards showed up, they fled and abandoned Jesus. Indeed, had they watched and prayed with Jesus, they would have heard the prayers of Jesus to the Father, and perhaps, would have been more conscious of the trials that laid immediately ahead, being ready to face them together with the Lord Jesus. Likewise, we do not know what trials and temptations lie ahead of us, and our watchful prayers will make us more prepared to face them without fear and retreat.
Earlier, Jesus has already urged them to watch and pray in preparation for His return (Matt. 24:42-51). It is so that we may not be drunk like others but remain faithful to our charge till the end. Indeed, watchful prayers will allow us to continue to discern the times and the nearness of our Lord’s return, lest we be lulled into sleepiness and not remain awake in our spirits to eagerly serve in expectation of our Lord’s coming.
How then would such watchful prayers
look like? If our prayers are confined
to a few minutes in the morning or at nighttime, or worse, to the time
of our meals, we can hardly call our prayers watchful. Irrespective of how long our prayers might
be, they have to be still and long enough to allow for the following:
- That the Holy Spirit guide us, because “We do not know what we ought to pray for.” (Rom. 8:26)
- That the word of Christ dwell richly in our hearts (Col. 3:16) so that we know how to pray according to the will of God.
「你們要恆切禱告，在此儆醒感恩。」(西4:2)
在快要結束這書信時，保羅吩咐歌羅西的信徒要恆切禱告，並要儆醒。不曉得你會否在問：什麼才算是儆醒的禱告？那是怎麼樣的呢？
主耶穌在客西馬尼園就吩咐門徒要儆醒禱告，免得入了迷惑（太26:41）。可惜，門徒沒有聽主的吩咐。因著沒有同主一起儆醒禱告，以致在祭司的僕人持刀來捉拿耶穌時，各人棄主而逃。如果他們肯聽主的吩咐，儆醒禱告，或許會聽到主向父神的懇求，不但能分擔、了解主的情懷，或許不致棄主而去，而與主一同面對苦難。照樣地，今天我們不曉得明天會遇到什麼試煉或試探，但儆醒的禱告會叫我們有較充份的準備來面對挑戰，不致恐慌或逃跑。
在客西馬尼園之前，主耶穌其實已經提醒他們要儆醒禱告，為迎見祂的再來作好準備（太24:42-51），不至像惡僕一樣酒醉，反而能忠心事主。是的，儆醒的禱告是會叫我們能洞察現今的時候，醒覺到主的快來，不致靈裡昏睡，反而有活潑的靈，等候主隨時的來臨。
這儆醒的禱告又是怎樣的呢？如果我們的禱告生活只限於早晚數分鐘的短禱，或更糟的是只有謝飯時的禱告，當然是稱不上儆醒的禱告。不論時間的長短，我們的禱告必須停留在主面前到心境達到平靜時：
- 才能讓聖靈引導我們去禱告，因為“我們本不曉得怎樣禱告”（羅8:26）—原文是指不曉得“為什麼禱告”；
- 同時，我們也需要把“基督的話語豐豐富富的存在心裡”（3:16），不然我們也不曉得按著神的旨意來禱告。
The final greetings by Paul involve quite a few of his co-workers in Rome and by considering each of them, we can have a glimpse of the team of leaders of the early churches surrounding Paul. Since Paul was in prison, their identification with him at this time necessarily involved some risks.
(1) Tychicus (vv. 7-8)—Read Acts 20:4, Ephesians 6:21-22; 2 Timothy 4:12 and Titus 3:12.
a. How long has he been with Paul?
b. What does Paul call him?
c. What is the purpose of Paul using him as the bearer of this letter (and likely the letter to Ephesus, Laodicea and Philemon)?
(2) Onesimus (v. 9)—He is slave who ran away from one of the members of the Colossian church. Paul has written a separate letter to this member (Philemon) to urge him to take the slave (Onesimus) back because of his conversion to Christ (Phlm. 10).
a. What pressure does Paul exert on Philemon by mentioning the name of Onesimus so publicly?
b. Why is it important for the entire church, not just Philemon, to receive Onesimus as one of them?
(3) Aristarchus (v. 10a)—Read Acts 19:29; 20:4
a. What has he gone through with Paul?
b. What does Paul call him here in v. 10?
(4) Mark (v. 10b)
a. Who is Mark according to this verse?
b. How did Paul look upon him after their first missionary journey together? (see Acts 15:36-41)
c. How does Paul eventually look upon him? (See Paul’s final letter before his death—2 Tim. 4:11.)
d. What lesson can we learn from Paul’s relationship with Mark?
(5) Justus (v. 11)—We know nothing about Justus apart from this letter.
a. Together with Mark and likely Aristarchus, Paul says they are the only “circumcision” (literal translation) among his co-workers in Rome who have proved to be a “comfort” to him. What does Paul mean?
b. What might other Jewish Christians in Rome do to Paul? (see Phil. 1:17)
(6) Epaphras (vv. 12-13)
a. Who is he according to 1:7?
b. What does this greeting mean to the Colossians especially given what Paul says about him?
(7) Luke and Demas (v. 14)
a. This is the only place the profession of Luke is mentioned. What has his companionship meant to Paul and the gospel?
b. While Demas is mentioned here as part of the greeting-senders, what does Paul say of him in his final letter before his execution? (2 Tim. 4:9)
(8) From the above list of greetings, what can you learn about what each has meant to Paul at a time like this?
(9) A circular letter (vv. 15-16)
a. From these verses, we know that most, if not all of Paul’s letters are meant to be circular letters read by many churches. Why do you think some of these letters are not extant?
b. We also learn that many of the churches in Paul’s time are house-churches—with no specialized ministries like ours. How does this fact speak to what might be the things that ultimately define a church of Jesus Christ?
(10) Archippus (v.17)—It is not a greeting per se, but a word of admonition.
a. What does Paul admonish him to do?
b. While we have no idea what ministry Paul is referring to, why does Paul have to single him out so publicly?
(11) Paul usually authenticates his letters by ending with his own hand-writing. (see 1 Cor. 16:21 and 2 Thess. 3:17)
a. What is the importance of such authentication?
b. “Remember my chains” is essentially the last words of Paul in this letter. How does it express the inner struggle of Paul at the time?
(12) As we reach the end of the letter, take a moment to reflect:
a. What is your overall impression of the letter?
b. What is the main message to you today and
c. How may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅在最後的問候語中，列出多位同工的名字。讓我們逐一的思想，從中了解保羅在受苦、被囚中甘冒危險仍與他同工的團隊：
(1) 4:7-8—推基古（請翻閱徒20:4, 弗6:21-22；提後 4:12和多 3:12）
a. 看來他與保羅同工有多久？
b. 保羅在這裡怎樣稱呼和稱讚他？
c. 保羅以他作這信的信差（相信也包括以弗所、老底嘉和腓利門書）的目的是什麼？
(2) 4:9—阿尼西母—他是腓利門家中逃跑了的奴僕；保羅已同時去信給腓利門要他接納這已信主的奴僕（見門10）：
a. 現在又公開的提到這人，豈不是要向腓利門施壓力嗎？
b. 為何連整個教會也要接納他？
(3) 4:10a—亞里達古（請翻閱徒19:29和 20:4）
a. 他與保羅曾一同經歷些什麼？
b. 保羅在此怎樣介紹他？
(4) 4:10b—馬可
a. 這裡說馬可是誰？
b. 保羅以前曾怎樣看他？(參徒15:36-41)
c. 保羅在殉道前最後的書信中怎樣論到馬可？(見提後4:11)
d. 從保羅與馬可關係的歷程中，我們可以學到什麼功課？
(5) 4:11—猶士都 — 除這裡的資料外，我們對此人一概不知
a. 保羅說猶士都加上馬可（可能也包括亞里達古）是惟一與他同工，使保羅得安慰的“奉（或屬）割禮的人” （他不簡稱他們為猶太人）：這樣說的用意是什麼？
b. 其他在羅馬的信徒是怎樣對待保羅？（參腓1:17）
(6) 4:12-13—以巴弗
a. 按1:7所言，他是誰？
b. 按保羅這裡所言，以巴弗的問候語對歌羅西的信徒有什麼特別意義？
(7) 4:14—路加與底馬
a. 這裡是聖經中惟一提到路加是醫生的身份：他與保羅長久同工對保羅和福音有什麼重要貢獻？
b. 底馬在後期怎樣叫保羅失望？(參提後4:9)
(8) 從上述所列和提到的各人，他們對保羅在這時刻有多大重要？
(9) 4:15-16—循迴書信
a. 這裡給我們曉得，保羅一般的書信是循迴性的，供各教會誦讀：你認為為什麼一些（像給老底嘉的信）卻失傳了？
b. 我們也看到不少當時的教會是「家庭教會」，沒有像今天的教會有各種專業性的事工。既是這樣，是什麼叫一個「教會」成為「教會」(what ultimately defines a church)？
(10) 4:17—亞基布 —這不是問候，乃是勸勉的話：
a. 保羅勸戒他什麼？
b. 為何要如此的公開指名道姓？
(11) 保羅間中親筆書寫信的最後的話（如林前16:21；帖後3:17）
a. 用意何在？
b. 最後他說：“要記念我的捆鎖” 。這給我們看到保羅內心有什麼掙扎？
(12) 讀到這書信的末了，請稍用時間來思想：
a. 你對這書信最深的印象是什麼？
b. 今日你得到的主要提醒是什麼？
c. 你會怎樣應用在你的生命中？
“These are the only Jews (or circumcision) among my co-workers for the kingdom of God, and they have proved a comfort to me… Remember my chains.” (Col. 4:11, 18)
As we come to the end of Colossians, allow me to share with you the insights of Charles Swindoll concerning lessons that we might learn from this letter:
“I find four rather simple lessons in this letter. First, Jesus Christ is first-not one among many, but supreme. Nothing can rival the place of Jesus in our lives, His lordship over all ... nothing. If we come across anything creeping alongside, claiming to be equal to or above Jesus, it must be rejected quickly and decisively. Jesus Christ alone is Lord.
“Second, the infiltration of heresy is subtle, not bold and offensive. I know of few teachings more outwardly appealing today than the message of the heretic. There is a powerful pull toward false teachings that adds some human element to the pure gospel of Christ—whether it’s the keeping of all kinds of detailed rules or whether it’s the shedding of all restraint. Heresy is subtle, smooth, winsome and attractive. We must be well-grounded in the foundations of the faith in order to resist.
“Third, the way we live our lives is important. The way we treat others is not irrelevant. The way we handle success and failure speaks volumes. Keep a careful eye on your attitude and your behavior wherever you are—at home, at church, at work, at school, in the community halls and the shopping malls. Believe it or not, the way you walk your talk is an announcement bigger than any gospel tract you put on somebody’s desk. People are watching how you live. They’re watching how you work. Let’s face it, the eyes of the world are on those who profess to love and serve the Lord Jesus—and His eyes are on us too; ultimately, we will answer to our Maker. Our diligence underscores and reveals the substance of our doctrine.
“Fourth, people are eternal souls made in the image Of God, not anonymous faces. You never become so important that people become unimportant. Never. We are created to be in relationship, and it would be good to remind ourselves of the way God calls us to relate to each other. I urge us to be careful that we don’t become so preoccupied with all the programs and all the plans and all the projects that people become unimportant to us. Our lives are a call to service-to our Lord Jesus and to our brothers and sisters whom He has placed in our lives.”
(The Living Insights Study Bible, 1275)
「耶數又稱為猶士都，也問你們安。奉割禮的人中，只有這三個人是為神的國與我一同做工的，也是叫我心裡得安慰的……你們要記念我的捆鎖。」(西4:11, 18)
當我們來到歌羅西書的末段，容許我與你們分享Charles Swindoll從這書信所學到的功課：
“我從這書信發現四個簡單的功課。第一是：耶穌基督是為首，至高無上，不是眾多（神靈）之一。在我們生命中，沒有能奪取耶穌位置的。祂是高於一切的主……若有任何暗中在旁要與主相等或高過祂的，我們就要立刻和決斷的拒絕。耶穌基督是惟一的主。
第二是：異端的滲入是不易察覺的、不是正面或令人反感的。我鮮有遇見比異端的教導更吸引的教訓。這些異端是具吸引力的，他們把人本的學問溶入基督純正的真道中—或是訂立諸多詳盡要守的規條，或是宣告可以放縱情慾。異端往往是不易察覺的、是流利、討人歡喜和吸引人的。我們需要好好立好信仰的基礎來抵擋它們。
第三是：我們怎樣生活是重要的。我們怎樣待人並不是無關重要的。我們如何面對成功與失敗足以反映我們的生命。不論在家、在教會、在工作場所、學校、社區或商店—我們要謹慎留意自己的態度和行為。不由你不信，你的所行、所言，比你留在別人桌上的福音單張，是更大聲的宣告。特別要留意你的生活。我們要知道，世人的眼睛是注目在那些自稱愛神、事奉主耶穌的人身上—而神的眼目也在看著我們。至終，我們要向我們的造物主交賬。我們的殷勤是與我們的信條有關，也顯出其實質。
第四是：人是按神形象造的永恆的靈魂，不是不知名的面孔而已。你絕不要只以自己為重，以致視別人為不重要。永不要這樣！我們是為與別人建立關係而被造的。故此要提醒自己，神是怎樣要求我們與人相處的。我勸勉我們不要過份著重教會的節目、計劃和事工到一個地步，叫人成為不重要。我們蒙召是要服事—服事主耶穌和祂放在我們生命中的弟兄姊妹。” （The Living Insights Study Bible, 1275）