林后五21 神使那不知罪的，替我们成为罪，好叫我们在祂里面成为神的义。

　　罗八3　 律法因肉体而软弱，有所不能的，神，既在罪之肉体的样式里，并为着罪，差来了自己的儿子，就在肉体中定罪了罪。

　　在〔林后五章二十一节〕有神救恩的终极完成，就是神的义。

　　新约的职事乃是那灵与义的职事。这职事把生命的灵分赐到信徒里面，结果就产生一种光景、情形，圣经称之为义。我们得救以前，是在一种完全被神定罪的光景里。……但是我们得救以后，就被带进一种光景里，使我们能蒙神称义。这就是义。但我们若诚实，就会承认，一面我们是在义的光景里，但另一面，与我们生活有关的一些事仍然不是对的。这些事可能不像我们得救以前生活中曾犯过的粗鄙的罪。但这些事总是不对的。特别是我们与神之间仍有阻隔，这是我们天然的人、我们的己所造成的。这就是罪（哥林多后书生命读经，三八一页）。

　　2 Cor. 5:21 Him who did not know sin He made sin on our behalf that we might become the righteousness of God in Him.

　　Rom. 8:3 For that which the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.

　　[In 2 Corinthians 5:21] we have the ultimate consummation of God’s salvation—the righteousness of God.

　　The new covenant ministry is a ministry of the Spirit and of righteousness. This ministry imparts the Spirit of life into the believers. This issues in a state, a condition, that is called righteousness. Before we were saved, we were in a condition that was altogether condemned by God…But after we were saved, we were brought into a state where we could be justified by God. This is righteousness. However, if we are honest, we will admit that, on the one hand, we are in a righteous condition, but, on the other hand, certain things related to our living still are not right. These things may not be comparable to the gross sin that may have been in our living before we were saved. Nevertheless, there are matters that are not right. In particular, there is still the separation between us and God caused by our natural man, our self. This is sin. (Life-study of 2 Corinthians, p. 321)

　　假设有一个人和他的妻子都没有得救。他们彼此处得不好，时常争吵。……但有一天丈夫得救了，并进入召会生活中。他开始改变，这种改变影响了他的妻子。末了，妻子也得救，进到召会生活中。她和丈夫一样，也开始改变。现在这个人和他的妻子就在圣经所称为义的光景里。但这个人（现在是主里的弟兄）个性非常强。……不仅如此，这位太太很古怪，与人合

　　不来，常和别人唱反调。……这个人与妻子的和好，并他们的义，都不够彻底。

　　然而，假如这一对弟兄姊妹听到一篇信息说，我们需要进一步与神和好。作丈夫的开始定罪自己的个性，作妻子的也定罪自己的乖僻，两个人都定罪他们天然的生命。结果，他们就有可能被带进至圣所里享受主。也许丈夫会说，“赞美主！”妻子会回答说，“阿们！”……他们就会在一种称为神的义的情形里。

　　我们为什么说这义是神救恩的终极完成？这种说法是根据彼后三章十三节，那里说，在新天新地，有义居住在其中。有义居住在新天新地中，指明一切都要完全被带回归神。一切都要服在元首之下，建立得有秩有序。没有一件事是不对的，没有一件事是乱了秩序的。在新天新地里一切都是对的，都是令神满意的。神能看着全宇宙，而称义一切事物。

　　可能你有把握说，你是在基督里的新造，但是你还不敢放胆宣告你是神的义。你没有这样的把握，因为你像一只还没有完全从茧里出来的蝴蝶。唯有当我们的“茧”完全脱去的时候，我们才能说我们是神的义。在那时以前，我们只能说，我们只有部分是神的义。我们需要十字架在我们身上进一步作工，把我们余剩的茧销毁。至终，最迟在新耶路撒冷里，我们要完全成为神的义。那时，神就能向祂的仇敌撒但夸口，一切都是义的，没有一件事是不对或不完美的，一切都令神满意。因此，神能称义新耶路撒冷里的一切事物（哥林多后书生命读经，三八一至三八三页）。

　　参读：哥林多后书生命读经，第三十九篇。

　　Suppose a certain man and his wife are not saved. They have difficulty getting along with each other and often fight…Suppose one day the husband gets saved and comes into the church life. He begins to change, and this change affects his wife. Eventually, she also gets saved and comes into the church life. Like her husband, she too begins to change. Now this man and wife are in a state that the Bible calls righteousness. However, the man, now a brother in the Lord, has a very strong disposition…Moreover, the wife is very peculiar and seldom agrees with others. Often she contradicts others…What this man and wife have is a halfway reconciliation and a halfway righteousness.

　　However, suppose this brother and sister hear a message on the need for further reconciliation. The husband begins to condemn his disposition, the wife condemns her peculiarity, and they both condemn their natural life. As a result, there is the possibility that they may be brought into the Holy of Holies to enjoy the Lord. Then the husband may say, “Praise the Lord!” and the wife may respond, “Amen!”…They will be in a condition that may be called the righteousness of God.

　　Why do we say that this righteousness is the ultimate consummation of God’s salvation? This claim is based on 2 Peter 3:13, which speaks of righteousness dwelling in the new heaven and new earth. The fact that righteousness will dwell in the new heaven and new earth indicates that everything will be brought back to God in full. Everything will be headed up and set in good order. Nothing will be wrong, and nothing will be out of order. Everything in the new heaven and the new earth will be right and satisfactory to God. God will be able to look at the entire universe and justify everything.

　　You may have the assurance to say that you are a new creation in Christ, [but] you may not have the boldness to declare that you are the righteousness of God. The reason you lack this boldness is that you are like a butterfly that has not fully emerged from its cocoon. Only when our “cocoon” has been fully done away can we say that we are the righteousness of God. Until then, we can say that we are only partially the righteousness of God. We need the cross to do a further work on us so that the remainder of our cocoon may be consumed. Eventually, at the latest in the New Jerusalem, we will fully be the righteousness of God. Then God will be able to boast to His enemy, Satan, that everything in the New Jerusalem is righteousness, that nothing is wrong or defective, that everything is satisfactory to God. Therefore, God will be able to justify everything in the New Jerusalem. (Life-study of 2 Corinthians, pp. 321-323)

　　Further Reading: Life-study of 2 Corinthians, msg. 39