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青少年类 › 用话与灵带领少年人 › 第四篇　属灵知识的教导㈡－基督与万有

第四篇　属灵知识的教导㈡－基督与万有

用话与灵带领少年人

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　　本篇信息我们要来看关于基督的知识的另一个大点，就是基督与万有。论到基督与万有的关系，我们可以分为十二个点来看。
　
　　第一，基督创造万有。当我们向少年人说到基督与万有的关系时，首先要说到基督创造万有。接着，要向他们陈明创造的意思，乃是从无生出有来。中文圣经翻这个“创”字非常好，因为在中文里，“创”是无中生有，也是开始的意思。
　　在圣经里，“创造”意即使无变有，称无为有。在罗马四章，神有一个称呼，就是“称无为有的神”；另一面神也称为“叫死人复活的神”（罗四17）。我们要知道，神在宇宙间有两个创造：旧创造和新创造。旧创造是称无为有，新创造是死而复活。第一个创造，是从无造出有；第二个创造，是原来的创造被死破坏，神却叫它复活了。所以，神是称无为有，叫死人复活的神。我们这些得救的人，乃是神在基督里的新创造。
　　关于基督创造万有，圣经里有几处经节。第一处是约一3：“万物是借着祂成的；凡已成的，没有一样不是借着祂成的。”我们服事少年人，最重要的就是要把这观念种到他们里面，叫他们看见，万有、万物都是借着基督成的；凡已成的，没有一样不是借着祂成的。
　　第二处是林前八6下半：“并有一位主，就是耶稣基督，万物都是借着祂有的，我们也是借着祂有的。”基督就是主，万物都是借着祂有的。第三处是西一16，说到“万有是借着祂…造的”。第四处是来一2：“神…也曾借着祂造了宇宙。”以上四处经节，对那些生命较浅的少年人，给两节就够了；但对那些生命较深的，可以四节都给。
　　在基督创造万有这点上，若是可能，可以向少年人说一点关于进化论的驳正。虽然现在许多科学论证都已证明，进化论里有一部分是讲不通的；但因着许多少年人可能中了进化论的毒，所以有必要向他们简单提起两点，其他的不要题太多。第一，照着进化论本身来说，并没有说到万有是从那个根源进化出来的。事实上，生物即使能进化，也不是凭空进化的；总得追溯到起初，总有一个源头，而那源头是从那里来的，我们必须知道。譬如，椅子是从木头来的，木头是从树来的，树又是从种子来的；然而，这种子又是从哪里来的？人就无从讲起了。历代的科学家研究不出这最初的东西是从那里来的，只有圣经告诉我们，是神创造的。若是进化论可以存在，进化论里必须包含创造的故事，因为追到末了，那最起初的并不是进化来的，而是从无生出有来；换句话说，是神创造的。
　　其次，现代科学证明，进化论有相当成分是靠不住地。因此，我们要告诉少年人，进化论是一种过时的理论。宇宙万物虽然有变化的现象，譬如，－希伯来一颗鸡蛋慢慢孵育出小鸡，－希伯来一棵树结出果子，然后果子慢慢长大成熟；但神在圣经里清楚启示，万有乃是神创造的。不管有什么变化，我们总得承认，－希伯来一切的根源乃是神的创造。
　　此外，我们要告诉少年人，凡是二性品之物，只能产生一代，绝无第二代。譬如，驴和马交配产生骡，但骡不具有繁殖后代的能力。因为神在创造里立了一个定律，各从其类（创一11~12，21，24~25）。我们无法从这一类，进化到那一类。鱼就是鱼，鱼不能进化到鸟，鸟也不能进化成为马。这是神在当初创造时所立的定律。这些事都可以稍微说给少年人知道。
　
　　第二，基督是万有的根源。关于“根源”，我们应当说一点关于宇宙的常识。科学家和物理学家，能从宇宙一切的定理和定律，证明宇宙的源头不是多元的，而是一元的。宇宙是一元的，意思是，宇宙乃是出于一个源头。怎么知道宇宙是一元的呢？因为宇宙虽大，却是井然有序，丝毫不乱。无论是天文学家、地质学家、或物理学家，他们所研究出来的定律或定理，都证明宇宙是一元的，这是无法推翻的。人越研究物理，越研究各种定律，就发现整个宇宙乃是一个系统；在这个系统下，分了好多系统，却一点也不冲突。比方，我们几个人来在一起作事，但不同心合意，你作一点，我作一点，这定规不是一元的。宇宙却是一元的，证明整个宇宙乃是一位神所创造的；这位创造的主，乃是独一的根源。我们没有两个以上的根源，因为只有一位主，只有一个源头。
　　关于这点，有几处圣经节可以点给少年人知道。首先，是罗十一36：“万有都是本于祂。”本于祂，含示根源的意思。这节似乎是说到神，但根据约翰福音，神就是基督，基督也就是神自己（十四7~11）。因此说神是万有的根源，意思是说，基督是万有的根源。万有都是本于祂，没有祂就没有万有；万有是从祂而出，所以祂是万有的根源。
　　第二处经节是林前八6上半：“万物都本于祂。”这节是指父神说的，但是我们知道基督与父原是一（约十30）。所以，父是万有的源头，意思就是基督是万有的源头。
　
　　第三，基督是万有之主。因为万有是祂造的，祂是万有的根源，所以祂是万有之主，万有的主宰。
　　在徒十36，彼得对哥尼流家的人讲道，说到“祂是万人〔或，万有〕的主”。在此，我们可以告诉青年人，整个宇宙中，除了主之外，没有第二个主。无论什么学说或宗教，都没有说到他们的宗师是主，并且创造了人。佛教没有说释迦牟尼是主，只说他是佛。在回教里，也没有说穆罕默德是主。儒家的孔子和道教的老子，也没有说自己是主。希奇的是，只有圣经说耶稣是主。为什么？因为祂的确是主，祂是万人的主，是万有的主，除祂以外，宇宙中没有别的主。所以，祂是万有的主，是天的主，是地的主；祂是动物的主，是植物的主，是洋海的主；祂是你的主，也是我的主。甚至我们的父母也需要主耶稣作主。物各有主，基督是万有之主，一切都是祂造的，也是出于祂，所以一切都属乎祂；祂乃是万有之主。
　
　　第四，基督是万有的头。弗一22说，基督是万有的头。主耶稣不仅是万有的主宰，祂还是万有的头，－以弗所一切都以祂作元首，以祂为依归。在万有中，没有一个高过祂、在祂以先、或是在祂之上的。祂是在最上面，最领先的；祂乃是万有的头。
　
　　第五，基督在万有之先。“在万有之先”是重在时间一面。就时间而论，祂是在万有之先，没有万有以先，就有了祂。这是西一17上半所说，“祂在万有之先。”青年人都应该背诵这些话。
　
　　第六，基督在万有之上。这是重在空间一面。就空间一面，基督是在万有之上；就时间而言，祂是在万有之先。约三31曾两次说到基督“在万有之上”；罗九5也说，祂是“在万有之上”。然而在希腊文里，这两处的“在万有之上”是有分别的。约翰三章所说的，着重在位置这面；按位置说，主是在万有之上。罗九5说，基督在万有之上，乃是重在管理这面，祂是在上面管理。这给我们看见，基督在万有之上，乃是为着管理万有，而不仅仅在空间上位居高处。换句话说，约翰三章是描述主耶稣这位在最高天上，在万有之上的一位来到地上；而罗九5则强调，祂是在万有之上管理万有的那位。
　
　　第七，基督充满万有。这就是祂作了万有的内容，祂就在万有里面。因此，弗一23说，祂是“那在万有中充满万有者”。关于基督充满万有，的确不容易明白，也很难说得透彻。
　　不过，我们至少可以提出以下几点：第一，在宇宙间，－以弗所一切都有属灵的讲究，我们无法领会；但我们只该凭着神的话相信。比方，宇宙中有神，而神是灵。虽然人看不见祂，但我们不能因为看不见，就说宇宙中没有神。基督徒都知道，虽然神看不见，灵摸不着，但我们绝对知道宇宙中有神；这乃是属灵的故事。圣经启示我们，神怎样创造，怎样与我们有关系，但圣经并没有把宇宙间所有关于神的故事，全告诉我们。所以，光凭我们有限的领会，要理解宇宙间所有的事，是办不到的。宇宙间有一些故事，我们确实不懂，但我们只该凭着圣经的话相信，主充满万有。今天虽然我们感觉不到，也无法领会，但圣经是这样说，我们就不能说没有这回事。或许现在我们不了解，但将来有一天，我们会了解在宇宙万有中，有基督的成分。基督乃是在万有里面。
　　第二，圣经告诉我们万有是基督造的，是借着基督存在的，也是由基督维持、载着并推动的（来一3）；这些都与“基督充满万有”相联。基督充满万有，意思就包括：祂创造万有，祂使万有存在，又维持、载着并推动万有。
　　第三，在宇宙间，在一切万有里头，有许多的力、理、律、光和景。这些是很深奥的，实在需要物理学家的大头脑来解释，仅仅以一般的头脑来解释是不够的。然而，这一切都是象征基督。圣经清楚说到，主是我们的能力（腓四13，提后一7，四17），主是我们的光（约一4，八12）。圣经也说到主是我们的律，这可由罗八2生命之灵的律来说明。然而，我们不容易在圣经中指出理，或是指出景，但我们能在圣经里推论出来，－罗马一切的“理”都是一个象征。最低限度，宇宙中的力、理、律、光、景，这一切都是描写基督。譬如罗一20说，“神那看不见永远的大能，和神性的特征，是人所洞见的，乃是借着受造之物，给人晓得的，叫人无法推诿。”神那永远的大能，就是力的方面。在宇宙万有中，能叫神得到象征，叫我们能领会的，就是力、理、律、光、景。这个景乃是从光产生出来的；若是没有光，什么景都没有，－罗马一切的景都是从光来的。
　　我们的确无法懂得，我们的主如何是宇宙中的力；或许等到将来的荣耀里，我们才能明白主如何是宇宙中的力、理、律、光、景，整个宇宙都是祂。主耶稣是充满万有的一位，祂在万有里。只有等到我们进到永世，才能完全明了基督充满万有，到底是怎么一回事。
　
　　第八，万有因基督得以维系。西一17下半说，“万有也在祂里面得以维系。”这里我们看见，万有所以能存在，乃是因基督而得以维系。譬如，轮子上一条一条的轮辐，都是维系在轮轴上。若是把轮轴拿掉，所有的轮辐就会散落；这就是维系的意思。万有乃是因基督而得以维系，因此一把基督拿去，万有就解体、分崩离析了。所以一九三三年，倪弟兄在－歌罗西一次特别聚会中提到这节，就用了“团结”－歌罗西一辞，说到万有是因着基督而团结。整个宇宙所以能维系着，就是因着基督；在基督里有一个维系的力量。
　　根据天文学家的研究，的确发现宇宙中有一种莫名其妙的维系能力。若是把那个维系能力拿掉，宇宙就崩散了。西一17说，“万有…在祂里面得以维系。”这指明基督乃是维系宇宙万有的中心力量，万有乃是在祂里面得以维系。
　
　　第九，基督维持、载着并推动万有。这是根据来一3，主“用祂大能的话维持、载着并推动万有”。我们都得承认我们的头脑是有限的。如果你去问物理学家或天文学家，他们都会承认宇宙，包括一切的星辰，乃是悬在空中。宇宙的众星系一直存在并运行着，不知有多少亿万年了。科学家虽然无法尽知宇宙存在并维系的原因，圣经却清楚告诉我们，是主“用祂大能的话维持、载着并推动万有”。此外，来十一3告诉我们：“宇宙是凭神的话结构起来的。”在创造的时候，神“说有，就有；命立，就立”（诗三三9）。因此，不仅宇宙的被造是凭着主的话，就连宇宙的维系，也都是靠着主那大能的话，维持、载着并推动。
　
　　第十，万有是交给基督。约三35和十三3节说，父已将万有交在基督手里。也许有人会问，万有不是基督造的么，为什么还要交给基督？关于这点，我们需要稍微在神学上作点解释。我们知道，主和神就是一位，不过当祂来作基督的时候，祂乃是受差遣的。基督的意思，就是受膏者。在圣经里，受膏是给人一个职分，叫他作一件事。所以，基督是受神差遣，出来完成神定旨的一位。－约翰一面说，祂是神；另一面说，祂是受差遣者，在宇宙中完成神的计划。祂创造万有，是秉承神的意思创造的。神计划要创造万有，祂就差遣基督来创造，等到基督创造完毕，祂就将万有交给父神。之后，父神再把万有交给基督。因此，基督乃是从神手里承受万有。这个承受是合法的，并不是非法霸占的。所以，约十三3说，“父已将万有交在祂〔子基督〕手里。”这父就是作源头的神，祂把万有交给子基督。
　
　　第十一，基督是承受万有者（来一2）。万有是基督造的，也是基督维持、载着并推动的。神把万有交在祂手里，因此基督乃是承受万有者，万有都是为着祂的。西一16说，“万有都是…为着祂造的。”在希腊文里，16节的“为着”－歌罗西一辞，和罗十一36的“归于”，是同一个字，意即归祂承受。因此，基督乃是承受万有者。
　
　　末了一点，万有要在基督里归一于一个元首之下。弗一10说，“为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。”什么是在－以弗所一个元首之下？譬如，这里有四十个人各自系了一条绳子，而这四十条绳子全集中在我身上，当我把这些绳子同时收在－以弗所一起时，这就是归一于一个元首之下。又比方人到市场买鱼，用－以弗所一条绳子将一条一条的鱼都圈在－以弗所一起，人只要拿起绳子，所有的鱼就全集中在绳子上。这就是希腊文里，归一于一个元首之下的意思。神在时期满足的时候，要把万有在基督里归一于一个元首之下。
　　以上十二个点，给我们看见万有是基督造的，基督是万有之主，万有是交在基督手里，也归基督承受。末了，万有全都集中在基督身上，基督乃是万有的元首；万有要在基督里归一于一个元首之下。仅仅是基督与万有，就至少有这十二个点。至于如何将这些给少年人，深浅就由服事者自己定规。
　　－以弗所一九六一年三月十六日讲于台北
　　本篇信息我们要来看关于基督的知识的另一个大点，就是基督与万有。论到基督与万有的关系，我们可以分为十二个点来看。
　
　　第一，基督创造万有。当我们向少年人说到基督与万有的关系时，首先要说到基督创造万有。接着，要向他们陈明创造的意思，乃是从无生出有来。中文圣经翻这个“创”字非常好，因为在中文里，“创”是无中生有，也是开始的意思。　　在圣经里，“创造”意即使无变有，称无为有。在罗马四章，神有一个称呼，就是“称无为有的神”；另一面神也称为“叫死人复活的神”（罗四17）。我们要知道，神在宇宙间有两个创造：旧创造和新创造。旧创造是称无为有，新创造是死而复活。第一个创造，是从无造出有；第二个创造，是原来的创造被死破坏，神却叫它复活了。所以，神是称无为有，叫死人复活的神。我们这些得救的人，乃是神在基督里的新创造。
--------本段经节汇集--------
罗马书四章（略，若需要被汇集，请勾选“不忽略整章”）
罗4:17  
亚伯拉罕在他所信那叫死人复活，又称无为有的神面前，是我们众人的父，如经上所记：“我已经立你作多国的父。”
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　　关于基督创造万有，圣经里有几处经节。第一处是约翰一章三节：“万物是借着祂成的；凡已成的，没有一样不是借着祂成的。”我们服事少年人，最重要的就是要把这观念种到他们里面，叫他们看见，万有、万物都是借着基督成的；凡已成的，没有一样不是借着祂成的。
--------本段经节汇集--------
约1:3  
万物是借着祂成的；凡已成的，没有一样不是借着祂成的。
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　　第二处是林前八章六节下半：“并有一位主，就是耶稣基督，万物都是借着祂有的，我们也是借着祂有的。”基督就是主，万物都是借着祂有的。第三处是歌罗西一章十六节，说到“万有是借着祂…造的”。第四处是希伯来一章二节：“神…也曾借着祂造了宇宙。”以上四处经节，对那些生命较浅的少年人，给两节就够了；但对那些生命较深的，可以四节都给。
--------本段经节汇集--------
林前8:6  
在我们却只有一位神，就是父，万物都本于祂，我们也归于祂；并有一位主，就是耶稣基督，万物都是借着祂有的，我们也是借着祂有的。
西1:16  
因为万有，无论是在诸天之上的、在地上的、能看见的、不能看见的、或是有位的、主治的、执政的、掌权的，都是在祂里面造的；万有都是借着祂并为着祂造的；
来1:2  
就在这末后的日子，在子里向我们说话；神已立祂作承受万有者，也曾借着祂造了宇宙；
------------------------
　　在基督创造万有这点上，若是可能，可以向少年人说一点关于进化论的驳正。虽然现在许多科学论证都已证明，进化论里有一部分是讲不通的；但因着许多少年人可能中了进化论的毒，所以有必要向他们简单提起两点，其他的不要题太多。第一，照着进化论本身来说，并没有说到万有是从那个根源进化出来的。事实上，生物即使能进化，也不是凭空进化的；总得追溯到起初，总有一个源头，而那源头是从那里来的，我们必须知道。譬如，椅子是从木头来的，木头是从树来的，树又是从种子来的；然而，这种子又是从哪里来的？人就无从讲起了。历代的科学家研究不出这最初的东西是从那里来的，只有圣经告诉我们，是神创造的。若是进化论可以存在，进化论里必须包含创造的故事，因为追到末了，那最起初的并不是进化来的，而是从无生出有来；换句话说，是神创造的。　　其次，现代科学证明，进化论有相当成分是靠不住地。因此，我们要告诉少年人，进化论是一种过时的理论。宇宙万物虽然有变化的现象，譬如，一颗鸡蛋慢慢孵育出小鸡，一棵树结出果子，然后果子慢慢长大成熟；但神在圣经里清楚启示，万有乃是神创造的。不管有什么变化，我们总得承认，一切的根源乃是神的创造。　　此外，我们要告诉少年人，凡是二性品之物，只能产生一代，绝无第二代。譬如，驴和马交配产生骡，但骡不具有繁殖后代的能力。因为神在创造里立了一个定律，各从其类（创一11~12，21，24~25）。我们无法从这一类，进化到那一类。鱼就是鱼，鱼不能进化到鸟，鸟也不能进化成为马。这是神在当初创造时所立的定律。这些事都可以稍微说给少年人知道。
--------本段经节汇集--------
创1:11  
神说，地要长出青草，和结种子的菜蔬，并结果子的树木，各从其类，果子都包着核；事就这样成了。
创1:12  
于是地生出青草，和结种子的菜蔬，各从其类，并结果子的树木，各从其类，果子都包着核；神看是好的。
创1:21  
神就创造大鱼，和水中所滋生各样有生命的动物，各从其类；又创造各样飞鸟，各从其类；神看是好的。
创1:24  
神说，地要生出有生命的物，各从其类；牲畜、爬物、走兽，各从其类；事就这样成了。
创1:25  
于是神造出走兽，各从其类；牲畜各从其类；地上一切爬物，各从其类；神看是好的。
------------------------
　
　　第二，基督是万有的根源。关于“根源”，我们应当说一点关于宇宙的常识。科学家和物理学家，能从宇宙一切的定理和定律，证明宇宙的源头不是多元的，而是一元的。宇宙是一元的，意思是，宇宙乃是出于一个源头。怎么知道宇宙是一元的呢？因为宇宙虽大，却是井然有序，丝毫不乱。无论是天文学家、地质学家、或物理学家，他们所研究出来的定律或定理，都证明宇宙是一元的，这是无法推翻的。人越研究物理，越研究各种定律，就发现整个宇宙乃是一个系统；在这个系统下，分了好多系统，却一点也不冲突。比方，我们几个人来在一起作事，但不同心合意，你作一点，我作一点，这定规不是一元的。宇宙却是一元的，证明整个宇宙乃是一位神所创造的；这位创造的主，乃是独一的根源。我们没有两个以上的根源，因为只有一位主，只有一个源头。　　关于这点，有几处圣经节可以点给少年人知道。首先，是罗马十一章三十六节：“万有都是本于祂。”本于祂，含示根源的意思。这节似乎是说到神，但根据约翰福音，神就是基督，基督也就是神自己（十四7~11）。因此说神是万有的根源，意思是说，基督是万有的根源。万有都是本于祂，没有祂就没有万有；万有是从祂而出，所以祂是万有的根源。
--------本段经节汇集--------
罗11:36  
因为万有都是本于祂、借着祂并归于祂；愿荣耀归与祂，直到永远。阿们。
罗14:7  
因为我们没有一个人向自己活，也没有一个人向自己死；
罗14:8  
我们若活着，是向主活；若死了，是向主死。所以我们或活或死，总是主的人。
罗14:9  
因此基督死了，又活了，为要作死人并活人的主。
罗14:10  
你为什么审判你的弟兄？又为什么轻视你的弟兄？我们都要站在神的审判台前，
罗14:11  
因为经上记着：“主说，我指着我的生存起誓，万膝必向我跪拜，万口也必向神公开承认。”
------------------------
　　第二处经节是林前八章六节上半：“万物都本于祂。”这节是指父神说的，但是我们知道基督与父原是一（约十30）。所以，父是万有的源头，意思就是基督是万有的源头。
--------本段经节汇集--------
林前8:6  
在我们却只有一位神，就是父，万物都本于祂，我们也归于祂；并有一位主，就是耶稣基督，万物都是借着祂有的，我们也是借着祂有的。
约10:30  
我与父原是一。
------------------------
　
　　第三，基督是万有之主。因为万有是祂造的，祂是万有的根源，所以祂是万有之主，万有的主宰。　　在行传十章三十六节，彼得对哥尼流家的人讲道，说到“祂是万人〔或，万有〕的主”。在此，我们可以告诉青年人，整个宇宙中，除了主之外，没有第二个主。无论什么学说或宗教，都没有说到他们的宗师是主，并且创造了人。佛教没有说释迦牟尼是主，只说他是佛。在回教里，也没有说穆罕默德是主。儒家的孔子和道教的老子，也没有说自己是主。希奇的是，只有圣经说耶稣是主。为什么？因为祂的确是主，祂是万人的主，是万有的主，除祂以外，宇宙中没有别的主。所以，祂是万有的主，是天的主，是地的主；祂是动物的主，是植物的主，是洋海的主；祂是你的主，也是我的主。甚至我们的父母也需要主耶稣作主。物各有主，基督是万有之主，一切都是祂造的，也是出于祂，所以一切都属乎祂；祂乃是万有之主。
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徒10:36  
祂借着耶稣基督（祂是万人的主）传和平为福音，将这道传给以色列子孙。
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　第四，基督是万有的头。以弗所一章二十二节说，基督是万有的头。主耶稣不仅是万有的主宰，祂还是万有的头，一切都以祂作元首，以祂为依归。在万有中，没有一个高过祂、在祂以先、或是在祂之上的。祂是在最上面，最领先的；祂乃是万有的头。
--------本段经节汇集--------
弗1:22  
将万有服在祂的脚下，并使祂向着召会作万有的头；
------------------------
　
　　第五，基督在万有之先。“在万有之先”是重在时间一面。就时间而论，祂是在万有之先，没有万有以先，就有了祂。这是歌罗西一章十七节上半所说，“祂在万有之先。”青年人都应该背诵这些话。
--------本段经节汇集--------
西1:17  
祂在万有之先，万有也在祂里面得以维系；
------------------------
　
　　第六，基督在万有之上。这是重在空间一面。就空间一面，基督是在万有之上；就时间而言，祂是在万有之先。约翰三章三十一节曾两次说到基督“在万有之上”；罗马九章五节也说，祂是“在万有之上”。然而在希腊文里，这两处的“在万有之上”是有分别的。约翰三章所说的，着重在位置这面；按位置说，主是在万有之上。罗马九章五节说，基督在万有之上，乃是重在管理这面，祂是在上面管理。这给我们看见，基督在万有之上，乃是为着管理万有，而不仅仅在空间上位居高处。换句话说，约翰三章是描述主耶稣这位在最高天上，在万有之上的一位来到地上；而罗马九章五节则强调，祂是在万有之上管理万有的那位。
--------本段经节汇集--------
约3:31  
那从上头来的，是在万有之上；那出于地的，是属于地，他所说的，也是属于地。那从天上来的，是在万有之上。
罗9:5  
列祖是他们的，按肉体说，基督也是出于他们的，祂是在万有之上，永远受颂赞的神。阿们。
约翰福音三章（略，若需要被汇集，请勾选“不忽略整章”）
罗9:5  
列祖是他们的，按肉体说，基督也是出于他们的，祂是在万有之上，永远受颂赞的神。阿们。
约翰福音三章（略，若需要被汇集，请勾选“不忽略整章”）
罗9:5  
列祖是他们的，按肉体说，基督也是出于他们的，祂是在万有之上，永远受颂赞的神。阿们。
------------------------
　
　　第七，基督充满万有。这就是祂作了万有的内容，祂就在万有里面。因此，以弗所一章二十三节说，祂是“那在万有中充满万有者”。关于基督充满万有，的确不容易明白，也很难说得透彻。
--------本段经节汇集--------
弗1:23  
召会是祂的身体，是那在万有中充满万有者的丰满。
------------------------
　　不过，我们至少可以提出以下几点：第一，在宇宙间，一切都有属灵的讲究，我们无法领会；但我们只该凭着神的话相信。比方，宇宙中有神，而神是灵。虽然人看不见祂，但我们不能因为看不见，就说宇宙中没有神。基督徒都知道，虽然神看不见，灵摸不着，但我们绝对知道宇宙中有神；这乃是属灵的故事。圣经启示我们，神怎样创造，怎样与我们有关系，但圣经并没有把宇宙间所有关于神的故事，全告诉我们。所以，光凭我们有限的领会，要理解宇宙间所有的事，是办不到的。宇宙间有一些故事，我们确实不懂，但我们只该凭着圣经的话相信，主充满万有。今天虽然我们感觉不到，也无法领会，但圣经是这样说，我们就不能说没有这回事。或许现在我们不了解，但将来有一天，我们会了解在宇宙万有中，有基督的成分。基督乃是在万有里面。　　第二，圣经告诉我们万有是基督造的，是借着基督存在的，也是由基督维持、载着并推动的（来一3）；这些都与“基督充满万有”相联。基督充满万有，意思就包括：祂创造万有，祂使万有存在，又维持、载着并推动万有。
--------本段经节汇集--------
来1:3  
祂是神荣耀的光辉，是神本质的印像，用祂大能的话维持、载着并推动万有；祂成就了洗罪的事，就坐在高处至尊至大者的右边；
------------------------
　　第三，在宇宙间，在一切万有里头，有许多的力、理、律、光和景。这些是很深奥的，实在需要物理学家的大头脑来解释，仅仅以一般的头脑来解释是不够的。然而，这一切都是象征基督。圣经清楚说到，主是我们的能力（腓四13，提后一7，四17），主是我们的光（约一4，八12）。圣经也说到主是我们的律，这可由罗马八章二节生命之灵的律来说明。然而，我们不容易在圣经中指出理，或是指出景，但我们能在圣经里推论出来，一切的“理”都是一个象征。最低限度，宇宙中的力、理、律、光、景，这一切都是描写基督。譬如罗马一章二十节说，“神那看不见永远的大能，和神性的特征，是人所洞见的，乃是借着受造之物，给人晓得的，叫人无法推诿。”神那永远的大能，就是力的方面。在宇宙万有中，能叫神得到象征，叫我们能领会的，就是力、理、律、光、景。这个景乃是从光产生出来的；若是没有光，什么景都没有，一切的景都是从光来的。
--------本段经节汇集--------
腓4:13  
我在那加我能力者的里面，凡事都能作。
提后1:7  
因为神赐给我们的，不是胆怯的灵，乃是能力、爱并清明自守的灵。
提后4:17  
惟有主与我站在一起，加给我能力，使福音借着我传得完全，叫一切的外邦人都可听见；我也从狮子口里被救出来。
约1:4  
生命在祂里面，这生命就是人的光。
约8:12  
于是耶稣又对众人讲论说，我是世界的光，跟从我的，就绝不在黑暗里行，必要得着生命的光。
罗8:2  
因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。
罗1:20  
自从创造世界以来，神那看不见永远的大能，和神性的特征，是人所洞见的，乃是借着受造之物，给人晓得的，叫人无法推诿；
------------------------
　　我们的确无法懂得，我们的主如何是宇宙中的力；或许等到将来的荣耀里，我们才能明白主如何是宇宙中的力、理、律、光、景，整个宇宙都是祂。主耶稣是充满万有的一位，祂在万有里。只有等到我们进到永世，才能完全明了基督充满万有，到底是怎么一回事。
　
　　第八，万有因基督得以维系。歌罗西一章十七节下半说，“万有也在祂里面得以维系。”这里我们看见，万有所以能存在，乃是因基督而得以维系。譬如，轮子上一条一条的轮辐，都是维系在轮轴上。若是把轮轴拿掉，所有的轮辐就会散落；这就是维系的意思。万有乃是因基督而得以维系，因此一把基督拿去，万有就解体、分崩离析了。所以一九三三年，倪弟兄在一次特别聚会中提到这节，就用了“团结”一辞，说到万有是因着基督而团结。整个宇宙所以能维系着，就是因着基督；在基督里有一个维系的力量。
--------本段经节汇集--------
西1:17  
祂在万有之先，万有也在祂里面得以维系；
------------------------
　　根据天文学家的研究，的确发现宇宙中有一种莫名其妙的维系能力。若是把那个维系能力拿掉，宇宙就崩散了。歌罗西一章十七节说，“万有…在祂里面得以维系。”这指明基督乃是维系宇宙万有的中心力量，万有乃是在祂里面得以维系。
--------本段经节汇集--------
西1:17  
祂在万有之先，万有也在祂里面得以维系；
------------------------
　
　　第九，基督维持、载着并推动万有。这是根据希伯来一章三节，主“用祂大能的话维持、载着并推动万有”。我们都得承认我们的头脑是有限的。如果你去问物理学家或天文学家，他们都会承认宇宙，包括一切的星辰，乃是悬在空中。宇宙的众星系一直存在并运行着，不知有多少亿万年了。科学家虽然无法尽知宇宙存在并维系的原因，圣经却清楚告诉我们，是主“用祂大能的话维持、载着并推动万有”。此外，希伯来十一章三节告诉我们：“宇宙是凭神的话结构起来的。”在创造的时候，神“说有，就有；命立，就立”（诗三三9）。因此，不仅宇宙的被造是凭着主的话，就连宇宙的维系，也都是靠着主那大能的话，维持、载着并推动。
--------本段经节汇集--------
来1:3  
祂是神荣耀的光辉，是神本质的印像，用祂大能的话维持、载着并推动万有；祂成就了洗罪的事，就坐在高处至尊至大者的右边；
来11:3  
我们因着信，知道宇宙是凭神的话结构起来的；这样，所看见的并不是从显然之物而成的。
诗33:9  
因为祂说有，就有；命立，就立。
------------------------
　
　　第十，万有是交给基督。约翰三章三十五节和十三章三节说，父已将万有交在基督手里。也许有人会问，万有不是基督造的么，为什么还要交给基督？关于这点，我们需要稍微在神学上作点解释。我们知道，主和神就是一位，不过当祂来作基督的时候，祂乃是受差遣的。基督的意思，就是受膏者。在圣经里，受膏是给人一个职分，叫他作一件事。所以，基督是受神差遣，出来完成神定旨的一位。一面说，祂是神；另一面说，祂是受差遣者，在宇宙中完成神的计划。祂创造万有，是秉承神的意思创造的。神计划要创造万有，祂就差遣基督来创造，等到基督创造完毕，祂就将万有交给父神。之后，父神再把万有交给基督。因此，基督乃是从神手里承受万有。这个承受是合法的，并不是非法霸占的。所以，约翰十三章三节说，“父已将万有交在祂〔子基督〕手里。”这父就是作源头的神，祂把万有交给子基督。
--------本段经节汇集--------
约3:35  
父爱子，已将万有交在祂手里。
约13:3  
耶稣知道父已将万有交在祂手里，且知道自己是从神出来的，又要往神那里去，
约13:3  
耶稣知道父已将万有交在祂手里，且知道自己是从神出来的，又要往神那里去，
------------------------
　
　　第十一，基督是承受万有者（来一2）。万有是基督造的，也是基督维持、载着并推动的。神把万有交在祂手里，因此基督乃是承受万有者，万有都是为着祂的。歌罗西一章十六节说，“万有都是…为着祂造的。”在希腊文里，十六节的“为着”一辞，和罗马十一章三十六节的“归于”，是同一个字，意即归祂承受。因此，基督乃是承受万有者。
--------本段经节汇集--------
来1:2  
就在这末后的日子，在子里向我们说话；神已立祂作承受万有者，也曾借着祂造了宇宙；
西1:16  
因为万有，无论是在诸天之上的、在地上的、能看见的、不能看见的、或是有位的、主治的、执政的、掌权的，都是在祂里面造的；万有都是借着祂并为着祂造的；
西1:16  
因为万有，无论是在诸天之上的、在地上的、能看见的、不能看见的、或是有位的、主治的、执政的、掌权的，都是在祂里面造的；万有都是借着祂并为着祂造的；
罗11:36  
因为万有都是本于祂、借着祂并归于祂；愿荣耀归与祂，直到永远。阿们。
------------------------
　
　　末了一点，万有要在基督里归一于一个元首之下。以弗所一章十节说，“为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。”什么是在一个元首之下？譬如，这里有四十个人各自系了一条绳子，而这四十条绳子全集中在我身上，当我把这些绳子同时收在一起时，这就是归一于一个元首之下。又比方人到市场买鱼，用一条绳子将一条一条的鱼都圈在一起，人只要拿起绳子，所有的鱼就全集中在绳子上。这就是希腊文里，归一于一个元首之下的意思。神在时期满足的时候，要把万有在基督里归一于一个元首之下。
--------本段经节汇集--------
弗1:10  
为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下；
------------------------
　　以上十二个点，给我们看见万有是基督造的，基督是万有之主，万有是交在基督手里，也归基督承受。末了，万有全都集中在基督身上，基督乃是万有的元首；万有要在基督里归一于一个元首之下。仅仅是基督与万有，就至少有这十二个点。至于如何将这些给少年人，深浅就由服事者自己定规。　　一九六一年三月十六日讲于台北
　In this chapter we will consider the matter of the relationship between Christ and all things. There are twelve points related to this truth.
　
CHRIST CREATING ALL THINGS
　First, Christ created all things. When we speak to the young people concerning the relationship between Christ and all things, we should begin with the matter of Christ’s creating all things and explain that to create means to bring something into existence out of nothing.
　In the Bible the word create means to produce something out of nothing, to call things not being as being. In Romans 4:17 God is identified as the One who “calls the things not being as being” and who “gives life to the dead.” God has two creations in the universe—the old creation and the new creation. The old creation came into existence through God’s calling things not being as being, whereas the new creation came into being through death and resurrection. The old creation came into existence out of nothing, but the new creation was produced by God giving life to the redeemed believers in the old creation, who were damaged by death. Hence, God is a God who calls things not being as being and who gives life to the dead. We, the saved ones, are God’s new creation in Christ.
　There are several verses concerning Christ’s creating all things. John 1:3 says, “All things came into being through Him, and apart from Him not one thing came into being which has come into being.” When we serve the young people, the most important matter is to plant into them the concept that all things and all matters come into being through Christ. Everything that has come into being came into being through Him.
　First Corinthians 8:6 says, “One Lord, Jesus Christ, through whom are all things, and we are through Him.” Christ is the Lord, and through Him are all things. Colossians 1:16 says, “All things have been created through Him.” Hebrews 1:2 says, “Through whom also He made the universe.” To the young people who are relatively young in life, it is sufficient to give them two of these four verses. Those who are deeper in life, however, can be given all four verses.
　If it is possible, we can also speak a word of correction and rebuttal concerning the theory of evolution to the young ones. Even though many scientific studies in recent years have shown that some parts of the evolution theory are not correct, many young ones may have been poisoned by it. We should mention a few points in a brief way, but there is no need to mention much else. First, the theory of evolution offers no explanation for the source from which all things evolve. Even if organisms evolve, they cannot evolve out of nothing. There has to be a beginning, a source, a point of origin. We cannot ignore the fact that there is a source. For example, a chair comes from wood, wood comes from trees, and trees come from seeds. However, where do the seeds of the tree come from? People have no answers to questions related to the origin of the source itself. Even scientists are unable to say how all things came into being. Only the Bible tells us that God created all things. In order for the theory of evolution to stand, it must account for creation. However, when we trace everything back to its beginning, there is nothing from which things could have evolved. The only explanation comes from the Bible, which is that God created all things by calling not being as being. It is also wrong to associate evolution with the mere phenomenon of change. For example, an egg undergoes a change when it is hatched and a chicken is produced, but this is not evolution. Similarly, a tree will gradually grow and bear fruit, which, in turn, will ripen gradually. The fact that living organisms change does not prove evolution or negate the revelation in the Bible that God is the Creator of all things. Even things that change have their source in God’s creation.
　Furthermore, we must tell the young people that God established a law in His creation that stipulates that every organism is according to its own kind (Gen. 1:11-12, 21, 24-25). Living things cannot evolve from one species to another species. Fish are fish; they cannot evolve to become birds, and neither can birds evolve to become horses. This is a law that God established when He created all things. A horse and a donkey cannot evolve into a mule that can reproduce other mules, because their different natures prevent this. Although a donkey and a horse can produce a mule, the mule that is produced is infertile and cannot procreate.
　
CHRIST BEING THE ORIGIN OF ALL THINGS
　Second, Christ is the origin of all things. Concerning the matter of origin, we should share some common knowledge concerning the universe. From all the theorems and laws in the universe, scientists and physicists know that the universe has only one source, not many sources. The laws and theorems discovered by the astronomers, geologists, and physicists prove that the universe came from a single source. We also know that the universe came out of a single source because it is very orderly and not chaotic. This is something that cannot be overturned. The more people study physics and other natural laws, the more they discover that the entire universe is one unified system. Under this system there are numerous subsystems, but none of them is in conflict with the others. If several people work on something together but are not of one mind, they will not produce something that is unified. However, the universe is a single unified system. This shows that the whole universe was created by our one God. Our Lord, the Creator, is the unique origin of the universe. We do not have two or more origins because there is only one Lord, one source.
　Concerning this point, we should show the young people several verses. Romans 11:36 says, “Because out from Him...are all things.” Out from implies origin. This verse refers to God. However, God is Christ, and Christ is God Himself (John 14:7-11). To say that God is the origin of all things is to say that Christ is the origin of all things. Out from Him are all things, and apart from Him not one thing came into being which has come into being (1:3). All things come out from Him; He is the origin of all things.
　First Corinthians 8:6 says, “Out from whom are all things.” This refers to God the Father; however, we know that Christ and the Father are one (John 10:30). Hence, to say that the Father is the source of all things is to say that Christ is the source of all things.
　
CHRIST BEING THE LORD OF ALL THINGS
　Third, Christ is the Lord of all things. Since all things were created by Him and He is the origin of all things, He is the Lord of all things, the Sovereign over all things.
　In Acts 10:36 Peter spoke to the household of Cornelius, telling them that Jesus Christ is Lord of all; that is, He is Lord of all persons and things. We should tell the young people that in the whole universe there is no other Lord besides our Lord Jesus Christ. Only Christianity identifies the One whom it follows as Lord. Buddhism does not say that Sakyamuni is Lord, only that he is Buddha. Islam does not say that Muhammad is Lord. Neither Confucius (Confucianism) nor Lao Tzu (Taoism) claimed that its leader is the Lord. It is remarkable that only the Bible says that Jesus is Lord. This is because He is indeed Lord of all. He is the Lord of all people and all things; besides Him there is no other Lord in the universe. As the Lord of all, He is the Lord of heaven and earth, the Lord of animals and plants, and the Lord of seas and oceans. He is your Lord, and He is also my Lord. Christ is the Lord of all things. All things were created by Him and came out of Him; hence, all things belong to Him. He is the Lord of all.
　
CHRIST BEING THE HEAD OF ALL THINGS
　Fourth, Christ is the Head of all things. Ephesians 1:22 says that Christ is the Head over all things. The Lord Jesus is not only the Lord of all things but also the Head over all things. All things take Him as their Head and as their end. Nothing is higher than Him, before Him, or above Him. He is the topmost and foremost One; He is the Head over all things.
　
CHRIST BEING BEFORE ALL THINGS
　Fifth, Colossians 1:17 says, “He is before all things.” Christ is before all things. Before all things emphasizes the aspect of time. As far as time is concerned, He is before all things. Before all things came into being, He existed. All the young people should be able to recite this verse.
　
CHRIST BEING ABOVE ALL
　Sixth, Christ is above all. This point emphasizes the aspect of space. In space Christ is above all; in time Christ is before all. John 3:31 twice speaks of Christ being “above all,” and Romans 9:5 says that He is “over all.” In the Greek language the two phrases denote different things. John 3:31 emphasizes position. According to position, Christ is above all. Romans 9:5 emphasizes administration. According to administration, Christ is over all. Christ administrates from above. This shows that Christ being above all is related to His governance of all things, not merely to occupying the highest place in space. John 3:31 shows that the Lord Jesus, the One who is in the highest heaven and who is above all, came to the earth, whereas Romans 9:5 emphasizes that He is the One who administrates over all because He is above all.
　
CHRIST FILLING ALL IN ALL
　Seventh, Ephesians 1:23 says that Christ is “the One who fills all in all.” Christ fills all in all in order to be the content of all things and to be in all things. The point of Christ’s filling all in all is not easy to understand, and it is also very difficult to explain thoroughly. However, we can mention a few points.
　The first point is that even if we cannot fully understand all the spiritual things in the universe, we should believe what is spoken of in God’s Word. For example, the Word speaks of God and of God being Spirit (John 4:24). Although God is invisible, we cannot deny His existence simply because we cannot see Him. Christians know that God is invisible and that the Spirit is intangible, but we also know that God exists. Although the Bible reveals that God created us in order to be related to us, the Bible does not tell us everything that pertains to God. Hence, it is impossible for us to comprehend everything in the universe based on our limited understanding. Even if there are certain spiritual matters in the universe that we do not understand, we should believe and receive them according to the word in the Bible. Although we may not have a clear sense or understanding of the Lord filling all in all, we should not deny this truth, because it is revealed in the Bible. We may not understand today, but one day we will understand that all things in the universe have the element of Christ. Christ is in all things.
　The second point is that the Bible tells us that all things are created by Christ, that all things exist through Christ, and that all things are upheld and borne by Him (Heb. 1:3). All these points are related to Christ filling all in all. Christ filling all in all means that He created all things, that He causes all things to exist, and that He upholds and bears all things.
　The third point is that in the universe and in all things, there are forces, theories, laws, and phenomena, all of which are very profound and which even physicists with great intelligence cannot fully explain. Nevertheless, all these things symbolize Christ. The Bible says clearly that the Lord is our power (Phil. 4:13; 2 Tim. 1:7; 4:17) and that the Lord is our light (John 1:4; 8:12). The Bible also says that the Lord is our law, which can be illustrated by the law of the Spirit of life in Romans 8:2. However, it is not so easy to point out a theory or a phenomenon in the Bible. We can deduce from the Bible that, at the very least, these forces, theories, laws, and phenomena are symbols and depictions of Christ. Romans 1:20 says, “The invisible things of Him, both His eternal power and divine characteristics, have been clearly seen since the creation of the world, being perceived by the things made.” The eternal power of God is an aspect of the forces in the universe. Thus, these forces, theories, laws, and phenomena symbolize God and enable us to comprehend God in a limited way.
　Nevertheless, we cannot fully understand how our Lord is the force in the universe. Perhaps in the coming glory we will understand how the Lord fills the forces, theories, laws, and phenomena in the universe. The Lord Jesus is the One who fills all and who is in all. Only when we enter into eternity will it even be possible for us to understand how Christ fills all in all.
　
ALL THINGS COHERING IN CHRIST
　Eighth, all things cohere in Christ. Colossians 1:17 says, “All things cohere in Him.” All things exist because they cohere in Christ. For example, all the spokes on a wheel are held together by the hub. If we take away the hub, the spokes would fall apart. This is the meaning of the word cohere. All things cohere in Christ; hence, if Christ were removed, all things would collapse and disintegrate. In 1933 Brother Nee mentioned this verse in a conference, saying that all things are “unified” in Christ. The entire universe coheres in Christ; in Christ there is cohering power.
　According to astronomical studies, there is indeed an indescribable holding power in the universe. If we removed this holding power, the universe would collapse. Colossians 1:17 indicates that Christ is the central force holding all things together in the universe.
　
CHRIST UPHOLDING AND BEARING ALL THINGS
　Ninth, Christ upholds and bears all things. Hebrews 1:3 says that the Lord is “upholding and bearing all things by the word of His power.” While most people’s understanding of this matter is limited, even a physicist or an astronomer cannot fully explain how all the stars and planets are upheld in the universe. All the galaxies in the universe have existed for billions of years, but scientists do not know why the universe exists or how it is held together. The Bible, however, clearly tells us that the Lord upholds and bears all things by the word of His power. Furthermore, Hebrews 11:3 says, “The universe has been framed by the word of God.” In creation, God “spoke, and it was; / He commanded, and it stood” (Psa. 33:9). Not only was the universe created by the Lord’s word, but the universe itself coheres because the Lord upholds and bears all things by the word of His power.
　
ALL THINGS HAVING BEEN GIVEN TO CHRIST
　Tenth, all things have been given to Christ. John 3:35 and 13:3 speak of the Father giving all things into the hand of Christ. These verses may cause a person to ask, “If all things were created by Christ, why is there a need to hand over all things to Him?” This point requires some theological explanation. Although the Lord Jesus and God are one, as the Christ, the Lord Jesus was also sent. The meaning of Christ is “the anointed One,” and in the Bible an anointed person is one who is commissioned and sent to accomplish a certain task. Christ was commissioned with the accomplishment of God’s will; He was sent to accomplish God’s plan in the universe, including the creation of all things according to God’s intention. God planned to create, and Christ created all things. When the work of creation was completed, the Father gave these things to Christ. Hence, Christ was given all things from the Father’s hand. Christ’s inheritance of all things is a matter of righteousness; He does not take anything by force. Hence, John 13:3 says, “The Father had given all into His hands.” The Father, as the source, gives all things to Christ, the Son.
　
CHRIST BEING THE HEIR OF ALL THINGS
　Eleventh, Christ is the Heir of all things (Heb. 1:2). All things were created by Christ and are being upheld and borne by Him. God has given all things to Christ. Hence, Christ is the Heir of all things; all things are for Him. Colossians 1:16 says, “All things have been created...unto Him.” The word unto in this verse and the word to in Romans 11:36 are the same in Greek, meaning that all things are given to Him as an inheritance. Hence, Christ is the Heir of all things.
　
ALL THINGS BEING HEADED UP IN CHRIST
　Lastly, all things will be headed up in Christ. Ephesians 1:10 says, “Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.” We need to consider the meaning of head up, which is related to the thought of gathering together. For example, forty people may be apart from one another even though they are each tied to a rope. If I gather all the people together by drawing all the ropes to me, they will be gathered to me and headed up by me. Similarly, when a person goes to the market to buy fish, he uses a rope to tie the fish together. When he picks up the rope, the fish are collected together by the rope. These are illustrations of the meaning of heading up in Greek. At the fullness of the times, God will head up all things in Christ.
　All things were created by Christ, Christ is the Lord of all things, and all things have been given to Christ. Eventually, all things will be gathered together in Christ as the One who is the Head of all things. These twelve points concerning Christ and all things should be conveyed to the young people according to their level of understanding. The serving ones should consider and decide how to present these matters.
 
　　本篇信息我们要来看关于基督的知识的另一个大点，就是基督与万有。论到基督与万有的关系，我们可以分为十二个点来看。
 
　In this chapter we will consider the matter of the relationship between Christ and all things. There are twelve points related to this truth.
　　第一，基督创造万有。当我们向少年人说到基督与万有的关系时，首先要说到基督创造万有。接着，要向他们陈明创造的意思，乃是从无生出有来。中文圣经翻这个“创”字非常好，因为在中文里，“创”是无中生有，也是开始的意思。

　　在圣经里，“创造”意即使无变有，称无为有。在罗马四章，神有一个称呼，就是“称无为有的神”；另一面神也称为“叫死人复活的神”（罗四17）。我们要知道，神在宇宙间有两个创造：旧创造和新创造。旧创造是称无为有，新创造是死而复活。第一个创造，是从无造出有；第二个创造，是原来的创造被死破坏，神却叫它复活了。所以，神是称无为有，叫死人复活的神。我们这些得救的人，乃是神在基督里的新创造。

　　关于基督创造万有，圣经里有几处经节。第一处是约翰一章三节：“万物是借着祂成的；凡已成的，没有一样不是借着祂成的。”我们服事少年人，最重要的就是要把这观念种到他们里面，叫他们看见，万有、万物都是借着基督成的；凡已成的，没有一样不是借着祂成的。

　　第二处是林前八章六节下半：“并有一位主，就是耶稣基督，万物都是借着祂有的，我们也是借着祂有的。”基督就是主，万物都是借着祂有的。第三处是歌罗西一章十六节，说到“万有是借着祂…造的”。第四处是希伯来一章二节：“神…也曾借着祂造了宇宙。”以上四处经节，对那些生命较浅的少年人，给两节就够了；但对那些生命较深的，可以四节都给。

　　在基督创造万有这点上，若是可能，可以向少年人说一点关于进化论的驳正。虽然现在许多科学论证都已证明，进化论里有一部分是讲不通的；但因着许多少年人可能中了进化论的毒，所以有必要向他们简单提起两点，其他的不要题太多。第一，照着进化论本身来说，并没有说到万有是从那个根源进化出来的。事实上，生物即使能进化，也不是凭空进化的；总得追溯到起初，总有一个源头，而那源头是从那里来的，我们必须知道。譬如，椅子是从木头来的，木头是从树来的，树又是从种子来的；然而，这种子又是从哪里来的？人就无从讲起了。历代的科学家研究不出这最初的东西是从那里来的，只有圣经告诉我们，是神创造的。若是进化论可以存在，进化论里必须包含创造的故事，因为追到末了，那最起初的并不是进化来的，而是从无生出有来；换句话说，是神创造的。

　　其次，现代科学证明，进化论有相当成分是靠不住地。因此，我们要告诉少年人，进化论是一种过时的理论。宇宙万物虽然有变化的现象，譬如，一颗鸡蛋慢慢孵育出小鸡，一棵树结出果子，然后果子慢慢长大成熟；但神在圣经里清楚启示，万有乃是神创造的。不管有什么变化，我们总得承认，一切的根源乃是神的创造。

　　此外，我们要告诉少年人，凡是二性品之物，只能产生一代，绝无第二代。譬如，驴和马交配产生骡，但骡不具有繁殖后代的能力。因为神在创造里立了一个定律，各从其类（创一11~12，21，24~25）。我们无法从这一类，进化到那一类。鱼就是鱼，鱼不能进化到鸟，鸟也不能进化成为马。这是神在当初创造时所立的定律。这些事都可以稍微说给少年人知道。
 
　First, Christ created all things. When we speak to the young people concerning the relationship between Christ and all things, we should begin with the matter of Christ’s creating all things and explain that to create means to bring something into existence out of nothing.

　In the Bible the word create means to produce something out of nothing, to call things not being as being. In Romans 4:17 God is identified as the One who “calls the things not being as being” and who “gives life to the dead.” God has two creations in the universe—the old creation and the new creation. The old creation came into existence through God’s calling things not being as being, whereas the new creation came into being through death and resurrection. The old creation came into existence out of nothing, but the new creation was produced by God giving life to the redeemed believers in the old creation, who were damaged by death. Hence, God is a God who calls things not being as being and who gives life to the dead. We, the saved ones, are God’s new creation in Christ.

　There are several verses concerning Christ’s creating all things. John 1:3 says, “All things came into being through Him, and apart from Him not one thing came into being which has come into being.” When we serve the young people, the most important matter is to plant into them the concept that all things and all matters come into being through Christ. Everything that has come into being came into being through Him.

　First Corinthians 8:6 says, “One Lord, Jesus Christ, through whom are all things, and we are through Him.” Christ is the Lord, and through Him are all things. Colossians 1:16 says, “All things have been created through Him.” Hebrews 1:2 says, “Through whom also He made the universe.” To the young people who are relatively young in life, it is sufficient to give them two of these four verses. Those who are deeper in life, however, can be given all four verses.

　If it is possible, we can also speak a word of correction and rebuttal concerning the theory of evolution to the young ones. Even though many scientific studies in recent years have shown that some parts of the evolution theory are not correct, many young ones may have been poisoned by it. We should mention a few points in a brief way, but there is no need to mention much else. First, the theory of evolution offers no explanation for the source from which all things evolve. Even if organisms evolve, they cannot evolve out of nothing. There has to be a beginning, a source, a point of origin. We cannot ignore the fact that there is a source. For example, a chair comes from wood, wood comes from trees, and trees come from seeds. However, where do the seeds of the tree come from? People have no answers to questions related to the origin of the source itself. Even scientists are unable to say how all things came into being. Only the Bible tells us that God created all things. In order for the theory of evolution to stand, it must account for creation. However, when we trace everything back to its beginning, there is nothing from which things could have evolved. The only explanation comes from the Bible, which is that God created all things by calling not being as being. It is also wrong to associate evolution with the mere phenomenon of change. For example, an egg undergoes a change when it is hatched and a chicken is produced, but this is not evolution. Similarly, a tree will gradually grow and bear fruit, which, in turn, will ripen gradually. The fact that living organisms change does not prove evolution or negate the revelation in the Bible that God is the Creator of all things. Even things that change have their source in God’s creation.

　Furthermore, we must tell the young people that God established a law in His creation that stipulates that every organism is according to its own kind (Gen. 1:11-12, 21, 24-25). Living things cannot evolve from one species to another species. Fish are fish; they cannot evolve to become birds, and neither can birds evolve to become horses. This is a law that God established when He created all things. A horse and a donkey cannot evolve into a mule that can reproduce other mules, because their different natures prevent this. Although a donkey and a horse can produce a mule, the mule that is produced is infertile and cannot procreate.
　　第二，基督是万有的根源。关于“根源”，我们应当说一点关于宇宙的常识。科学家和物理学家，能从宇宙一切的定理和定律，证明宇宙的源头不是多元的，而是一元的。宇宙是一元的，意思是，宇宙乃是出于一个源头。怎么知道宇宙是一元的呢？因为宇宙虽大，却是井然有序，丝毫不乱。无论是天文学家、地质学家、或物理学家，他们所研究出来的定律或定理，都证明宇宙是一元的，这是无法推翻的。人越研究物理，越研究各种定律，就发现整个宇宙乃是一个系统；在这个系统下，分了好多系统，却一点也不冲突。比方，我们几个人来在一起作事，但不同心合意，你作一点，我作一点，这定规不是一元的。宇宙却是一元的，证明整个宇宙乃是一位神所创造的；这位创造的主，乃是独一的根源。我们没有两个以上的根源，因为只有一位主，只有一个源头。

　　关于这点，有几处圣经节可以点给少年人知道。首先，是罗马十一章三十六节：“万有都是本于祂。”本于祂，含示根源的意思。这节似乎是说到神，但根据约翰福音，神就是基督，基督也就是神自己（十四7~11）。因此说神是万有的根源，意思是说，基督是万有的根源。万有都是本于祂，没有祂就没有万有；万有是从祂而出，所以祂是万有的根源。

　　第二处经节是林前八章六节上半：“万物都本于祂。”这节是指父神说的，但是我们知道基督与父原是一（约十30）。所以，父是万有的源头，意思就是基督是万有的源头。
 
　Second, Christ is the origin of all things. Concerning the matter of origin, we should share some common knowledge concerning the universe. From all the theorems and laws in the universe, scientists and physicists know that the universe has only one source, not many sources. The laws and theorems discovered by the astronomers, geologists, and physicists prove that the universe came from a single source. We also know that the universe came out of a single source because it is very orderly and not chaotic. This is something that cannot be overturned. The more people study physics and other natural laws, the more they discover that the entire universe is one unified system. Under this system there are numerous subsystems, but none of them is in conflict with the others. If several people work on something together but are not of one mind, they will not produce something that is unified. However, the universe is a single unified system. This shows that the whole universe was created by our one God. Our Lord, the Creator, is the unique origin of the universe. We do not have two or more origins because there is only one Lord, one source.

　Concerning this point, we should show the young people several verses. Romans 11:36 says, “Because out from Him...are all things.” Out from implies origin. This verse refers to God. However, God is Christ, and Christ is God Himself (John 14:7-11). To say that God is the origin of all things is to say that Christ is the origin of all things. Out from Him are all things, and apart from Him not one thing came into being which has come into being (1:3). All things come out from Him; He is the origin of all things.

　First Corinthians 8:6 says, “Out from whom are all things.” This refers to God the Father; however, we know that Christ and the Father are one (John 10:30). Hence, to say that the Father is the source of all things is to say that Christ is the source of all things.
　　第三，基督是万有之主。因为万有是祂造的，祂是万有的根源，所以祂是万有之主，万有的主宰。

　　在行传十章三十六节，彼得对哥尼流家的人讲道，说到“祂是万人〔或，万有〕的主”。在此，我们可以告诉青年人，整个宇宙中，除了主之外，没有第二个主。无论什么学说或宗教，都没有说到他们的宗师是主，并且创造了人。佛教没有说释迦牟尼是主，只说他是佛。在回教里，也没有说穆罕默德是主。儒家的孔子和道教的老子，也没有说自己是主。希奇的是，只有圣经说耶稣是主。为什么？因为祂的确是主，祂是万人的主，是万有的主，除祂以外，宇宙中没有别的主。所以，祂是万有的主，是天的主，是地的主；祂是动物的主，是植物的主，是洋海的主；祂是你的主，也是我的主。甚至我们的父母也需要主耶稣作主。物各有主，基督是万有之主，一切都是祂造的，也是出于祂，所以一切都属乎祂；祂乃是万有之主。
 
　Third, Christ is the Lord of all things. Since all things were created by Him and He is the origin of all things, He is the Lord of all things, the Sovereign over all things.

　In Acts 10:36 Peter spoke to the household of Cornelius, telling them that Jesus Christ is Lord of all; that is, He is Lord of all persons and things. We should tell the young people that in the whole universe there is no other Lord besides our Lord Jesus Christ. Only Christianity identifies the One whom it follows as Lord. Buddhism does not say that Sakyamuni is Lord, only that he is Buddha. Islam does not say that Muhammad is Lord. Neither Confucius (Confucianism) nor Lao Tzu (Taoism) claimed that its leader is the Lord. It is remarkable that only the Bible says that Jesus is Lord. This is because He is indeed Lord of all. He is the Lord of all people and all things; besides Him there is no other Lord in the universe. As the Lord of all, He is the Lord of heaven and earth, the Lord of animals and plants, and the Lord of seas and oceans. He is your Lord, and He is also my Lord. Christ is the Lord of all things. All things were created by Him and came out of Him; hence, all things belong to Him. He is the Lord of all.
　　第四，基督是万有的头。以弗所一章二十二节说，基督是万有的头。主耶稣不仅是万有的主宰，祂还是万有的头，一切都以祂作元首，以祂为依归。在万有中，没有一个高过祂、在祂以先、或是在祂之上的。祂是在最上面，最领先的；祂乃是万有的头。
 
　Fourth, Christ is the Head of all things. Ephesians 1:22 says that Christ is the Head over all things. The Lord Jesus is not only the Lord of all things but also the Head over all things. All things take Him as their Head and as their end. Nothing is higher than Him, before Him, or above Him. He is the topmost and foremost One; He is the Head over all things.
　　第五，基督在万有之先。“在万有之先”是重在时间一面。就时间而论，祂是在万有之先，没有万有以先，就有了祂。这是歌罗西一章十七节上半所说，“祂在万有之先。”青年人都应该背诵这些话。
 
　Fifth, Colossians 1:17 says, “He is before all things.” Christ is before all things. Before all things emphasizes the aspect of time. As far as time is concerned, He is before all things. Before all things came into being, He existed. All the young people should be able to recite this verse.
　　第六，基督在万有之上。这是重在空间一面。就空间一面，基督是在万有之上；就时间而言，祂是在万有之先。约翰三章三十一节曾两次说到基督“在万有之上”；罗马九章五节也说，祂是“在万有之上”。然而在希腊文里，这两处的“在万有之上”是有分别的。约翰三章所说的，着重在位置这面；按位置说，主是在万有之上。罗马九章五节说，基督在万有之上，乃是重在管理这面，祂是在上面管理。这给我们看见，基督在万有之上，乃是为着管理万有，而不仅仅在空间上位居高处。换句话说，约翰三章是描述主耶稣这位在最高天上，在万有之上的一位来到地上；而罗马九章五节则强调，祂是在万有之上管理万有的那位。
 
　Sixth, Christ is above all. This point emphasizes the aspect of space. In space Christ is above all; in time Christ is before all. John 3:31 twice speaks of Christ being “above all,” and Romans 9:5 says that He is “over all.” In the Greek language the two phrases denote different things. John 3:31 emphasizes position. According to position, Christ is above all. Romans 9:5 emphasizes administration. According to administration, Christ is over all. Christ administrates from above. This shows that Christ being above all is related to His governance of all things, not merely to occupying the highest place in space. John 3:31 shows that the Lord Jesus, the One who is in the highest heaven and who is above all, came to the earth, whereas Romans 9:5 emphasizes that He is the One who administrates over all because He is above all.
　　第七，基督充满万有。这就是祂作了万有的内容，祂就在万有里面。因此，以弗所一章二十三节说，祂是“那在万有中充满万有者”。关于基督充满万有，的确不容易明白，也很难说得透彻。

　　不过，我们至少可以提出以下几点：第一，在宇宙间，一切都有属灵的讲究，我们无法领会；但我们只该凭着神的话相信。比方，宇宙中有神，而神是灵。虽然人看不见祂，但我们不能因为看不见，就说宇宙中没有神。基督徒都知道，虽然神看不见，灵摸不着，但我们绝对知道宇宙中有神；这乃是属灵的故事。圣经启示我们，神怎样创造，怎样与我们有关系，但圣经并没有把宇宙间所有关于神的故事，全告诉我们。所以，光凭我们有限的领会，要理解宇宙间所有的事，是办不到的。宇宙间有一些故事，我们确实不懂，但我们只该凭着圣经的话相信，主充满万有。今天虽然我们感觉不到，也无法领会，但圣经是这样说，我们就不能说没有这回事。或许现在我们不了解，但将来有一天，我们会了解在宇宙万有中，有基督的成分。基督乃是在万有里面。

　　第二，圣经告诉我们万有是基督造的，是借着基督存在的，也是由基督维持、载着并推动的（来一3）；这些都与“基督充满万有”相联。基督充满万有，意思就包括：祂创造万有，祂使万有存在，又维持、载着并推动万有。

　　第三，在宇宙间，在一切万有里头，有许多的力、理、律、光和景。这些是很深奥的，实在需要物理学家的大头脑来解释，仅仅以一般的头脑来解释是不够的。然而，这一切都是象征基督。圣经清楚说到，主是我们的能力（腓四13，提后一7，四17），主是我们的光（约一4，八12）。圣经也说到主是我们的律，这可由罗马八章二节生命之灵的律来说明。然而，我们不容易在圣经中指出理，或是指出景，但我们能在圣经里推论出来，一切的“理”都是一个象征。最低限度，宇宙中的力、理、律、光、景，这一切都是描写基督。譬如罗马一章二十节说，“神那看不见永远的大能，和神性的特征，是人所洞见的，乃是借着受造之物，给人晓得的，叫人无法推诿。”神那永远的大能，就是力的方面。在宇宙万有中，能叫神得到象征，叫我们能领会的，就是力、理、律、光、景。这个景乃是从光产生出来的；若是没有光，什么景都没有，一切的景都是从光来的。

　　我们的确无法懂得，我们的主如何是宇宙中的力；或许等到将来的荣耀里，我们才能明白主如何是宇宙中的力、理、律、光、景，整个宇宙都是祂。主耶稣是充满万有的一位，祂在万有里。只有等到我们进到永世，才能完全明了基督充满万有，到底是怎么一回事。
 
　Seventh, Ephesians 1:23 says that Christ is “the One who fills all in all.” Christ fills all in all in order to be the content of all things and to be in all things. The point of Christ’s filling all in all is not easy to understand, and it is also very difficult to explain thoroughly. However, we can mention a few points.

　The first point is that even if we cannot fully understand all the spiritual things in the universe, we should believe what is spoken of in God’s Word. For example, the Word speaks of God and of God being Spirit (John 4:24). Although God is invisible, we cannot deny His existence simply because we cannot see Him. Christians know that God is invisible and that the Spirit is intangible, but we also know that God exists. Although the Bible reveals that God created us in order to be related to us, the Bible does not tell us everything that pertains to God. Hence, it is impossible for us to comprehend everything in the universe based on our limited understanding. Even if there are certain spiritual matters in the universe that we do not understand, we should believe and receive them according to the word in the Bible. Although we may not have a clear sense or understanding of the Lord filling all in all, we should not deny this truth, because it is revealed in the Bible. We may not understand today, but one day we will understand that all things in the universe have the element of Christ. Christ is in all things.

　The second point is that the Bible tells us that all things are created by Christ, that all things exist through Christ, and that all things are upheld and borne by Him (Heb. 1:3). All these points are related to Christ filling all in all. Christ filling all in all means that He created all things, that He causes all things to exist, and that He upholds and bears all things.

　The third point is that in the universe and in all things, there are forces, theories, laws, and phenomena, all of which are very profound and which even physicists with great intelligence cannot fully explain. Nevertheless, all these things symbolize Christ. The Bible says clearly that the Lord is our power (Phil. 4:13; 2 Tim. 1:7; 4:17) and that the Lord is our light (John 1:4; 8:12). The Bible also says that the Lord is our law, which can be illustrated by the law of the Spirit of life in Romans 8:2. However, it is not so easy to point out a theory or a phenomenon in the Bible. We can deduce from the Bible that, at the very least, these forces, theories, laws, and phenomena are symbols and depictions of Christ. Romans 1:20 says, “The invisible things of Him, both His eternal power and divine characteristics, have been clearly seen since the creation of the world, being perceived by the things made.” The eternal power of God is an aspect of the forces in the universe. Thus, these forces, theories, laws, and phenomena symbolize God and enable us to comprehend God in a limited way.

　Nevertheless, we cannot fully understand how our Lord is the force in the universe. Perhaps in the coming glory we will understand how the Lord fills the forces, theories, laws, and phenomena in the universe. The Lord Jesus is the One who fills all and who is in all. Only when we enter into eternity will it even be possible for us to understand how Christ fills all in all.
　　第八，万有因基督得以维系。歌罗西一章十七节下半说，“万有也在祂里面得以维系。”这里我们看见，万有所以能存在，乃是因基督而得以维系。譬如，轮子上一条一条的轮辐，都是维系在轮轴上。若是把轮轴拿掉，所有的轮辐就会散落；这就是维系的意思。万有乃是因基督而得以维系，因此一把基督拿去，万有就解体、分崩离析了。所以一九三三年，倪弟兄在一次特别聚会中提到这节，就用了“团结”一辞，说到万有是因着基督而团结。整个宇宙所以能维系着，就是因着基督；在基督里有一个维系的力量。

　　根据天文学家的研究，的确发现宇宙中有一种莫名其妙的维系能力。若是把那个维系能力拿掉，宇宙就崩散了。歌罗西一章十七节说，“万有…在祂里面得以维系。”这指明基督乃是维系宇宙万有的中心力量，万有乃是在祂里面得以维系。
 
　Eighth, all things cohere in Christ. Colossians 1:17 says, “All things cohere in Him.” All things exist because they cohere in Christ. For example, all the spokes on a wheel are held together by the hub. If we take away the hub, the spokes would fall apart. This is the meaning of the word cohere. All things cohere in Christ; hence, if Christ were removed, all things would collapse and disintegrate. In 1933 Brother Nee mentioned this verse in a conference, saying that all things are “unified” in Christ. The entire universe coheres in Christ; in Christ there is cohering power.

　According to astronomical studies, there is indeed an indescribable holding power in the universe. If we removed this holding power, the universe would collapse. Colossians 1:17 indicates that Christ is the central force holding all things together in the universe.
　　第九，基督维持、载着并推动万有。这是根据希伯来一章三节，主“用祂大能的话维持、载着并推动万有”。我们都得承认我们的头脑是有限的。如果你去问物理学家或天文学家，他们都会承认宇宙，包括一切的星辰，乃是悬在空中。宇宙的众星系一直存在并运行着，不知有多少亿万年了。科学家虽然无法尽知宇宙存在并维系的原因，圣经却清楚告诉我们，是主“用祂大能的话维持、载着并推动万有”。此外，希伯来十一章三节告诉我们：“宇宙是凭神的话结构起来的。”在创造的时候，神“说有，就有；命立，就立”（诗三三9）。因此，不仅宇宙的被造是凭着主的话，就连宇宙的维系，也都是靠着主那大能的话，维持、载着并推动。
 
　Ninth, Christ upholds and bears all things. Hebrews 1:3 says that the Lord is “upholding and bearing all things by the word of His power.” While most people’s understanding of this matter is limited, even a physicist or an astronomer cannot fully explain how all the stars and planets are upheld in the universe. All the galaxies in the universe have existed for billions of years, but scientists do not know why the universe exists or how it is held together. The Bible, however, clearly tells us that the Lord upholds and bears all things by the word of His power. Furthermore, Hebrews 11:3 says, “The universe has been framed by the word of God.” In creation, God “spoke, and it was; / He commanded, and it stood” (Psa. 33:9). Not only was the universe created by the Lord’s word, but the universe itself coheres because the Lord upholds and bears all things by the word of His power.
　　第十，万有是交给基督。约翰三章三十五节和十三章三节说，父已将万有交在基督手里。也许有人会问，万有不是基督造的么，为什么还要交给基督？关于这点，我们需要稍微在神学上作点解释。我们知道，主和神就是一位，不过当祂来作基督的时候，祂乃是受差遣的。基督的意思，就是受膏者。在圣经里，受膏是给人一个职分，叫他作一件事。所以，基督是受神差遣，出来完成神定旨的一位。一面说，祂是神；另一面说，祂是受差遣者，在宇宙中完成神的计划。祂创造万有，是秉承神的意思创造的。神计划要创造万有，祂就差遣基督来创造，等到基督创造完毕，祂就将万有交给父神。之后，父神再把万有交给基督。因此，基督乃是从神手里承受万有。这个承受是合法的，并不是非法霸占的。所以，约翰十三章三节说，“父已将万有交在祂〔子基督〕手里。”这父就是作源头的神，祂把万有交给子基督。
 
　Tenth, all things have been given to Christ. John 3:35 and 13:3 speak of the Father giving all things into the hand of Christ. These verses may cause a person to ask, “If all things were created by Christ, why is there a need to hand over all things to Him?” This point requires some theological explanation. Although the Lord Jesus and God are one, as the Christ, the Lord Jesus was also sent. The meaning of Christ is “the anointed One,” and in the Bible an anointed person is one who is commissioned and sent to accomplish a certain task. Christ was commissioned with the accomplishment of God’s will; He was sent to accomplish God’s plan in the universe, including the creation of all things according to God’s intention. God planned to create, and Christ created all things. When the work of creation was completed, the Father gave these things to Christ. Hence, Christ was given all things from the Father’s hand. Christ’s inheritance of all things is a matter of righteousness; He does not take anything by force. Hence, John 13:3 says, “The Father had given all into His hands.” The Father, as the source, gives all things to Christ, the Son.
　　第十一，基督是承受万有者（来一2）。万有是基督造的，也是基督维持、载着并推动的。神把万有交在祂手里，因此基督乃是承受万有者，万有都是为着祂的。歌罗西一章十六节说，“万有都是…为着祂造的。”在希腊文里，十六节的“为着”一辞，和罗马十一章三十六节的“归于”，是同一个字，意即归祂承受。因此，基督乃是承受万有者。
 
　Eleventh, Christ is the Heir of all things (Heb. 1:2). All things were created by Christ and are being upheld and borne by Him. God has given all things to Christ. Hence, Christ is the Heir of all things; all things are for Him. Colossians 1:16 says, “All things have been created...unto Him.” The word unto in this verse and the word to in Romans 11:36 are the same in Greek, meaning that all things are given to Him as an inheritance. Hence, Christ is the Heir of all things.
　　末了一点，万有要在基督里归一于一个元首之下。以弗所一章十节说，“为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。”什么是在一个元首之下？譬如，这里有四十个人各自系了一条绳子，而这四十条绳子全集中在我身上，当我把这些绳子同时收在一起时，这就是归一于一个元首之下。又比方人到市场买鱼，用一条绳子将一条一条的鱼都圈在一起，人只要拿起绳子，所有的鱼就全集中在绳子上。这就是希腊文里，归一于一个元首之下的意思。神在时期满足的时候，要把万有在基督里归一于一个元首之下。

　　以上十二个点，给我们看见万有是基督造的，基督是万有之主，万有是交在基督手里，也归基督承受。末了，万有全都集中在基督身上，基督乃是万有的元首；万有要在基督里归一于一个元首之下。仅仅是基督与万有，就至少有这十二个点。至于如何将这些给少年人，深浅就由服事者自己定规。

　　一九六一年三月十六日讲于台北
 
　Lastly, all things will be headed up in Christ. Ephesians 1:10 says, “Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.” We need to consider the meaning of head up, which is related to the thought of gathering together. For example, forty people may be apart from one another even though they are each tied to a rope. If I gather all the people together by drawing all the ropes to me, they will be gathered to me and headed up by me. Similarly, when a person goes to the market to buy fish, he uses a rope to tie the fish together. When he picks up the rope, the fish are collected together by the rope. These are illustrations of the meaning of heading up in Greek. At the fullness of the times, God will head up all things in Christ.

　All things were created by Christ, Christ is the Lord of all things, and all things have been given to Christ. Eventually, all things will be gathered together in Christ as the One who is the Head of all things. These twelve points concerning Christ and all things should be conveyed to the young people according to their level of understanding. The serving ones should consider and decide how to present these matters.

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