纲目
叁 罗马书启示，每一个召会都必须有神的公义（神的手续）为基础，神的圣别（神的性情）为过程，以及神的荣耀（神的彰显）为目标，好把我们带进神的心，就是要借着众地方召会得着基督身体的实际—一17，八10，六19、22，八18、21，九23，十一36~十二5，十六27： |
Ⅲ Romans reveals that in every church there must be the base of God’s righteousness (God’s procedure), the process of God’s holiness (God’s nature), and the goal of God’s glory (God’s expression) to bring us into the heart of God to have the reality of the Body of Christ through the local churches—1:17; 8:10; 6:19, 22; 8:18, 21; 9:23; 11:36—12:5; 16:27: |
一 罗马书启示，神的帐幕乃是身体生活，实化于召会生活（十二~十六），以公义（三21~五11）、圣别（12~八13）和荣耀（14~39）为基本结构： |
A Romans reveals the tabernacle of God as the Body life realized in the church life (chs. 12—16) with the basic structure of righteousness (3:21—5:11), holiness (v. 12—8:13), and glory (vv. 14-39): |
１ 借着基督的救赎得称为义是在外院，圣别是在圣所，得荣是在至圣所。 |
１ Justification through Christ’s redemption is in the outer court, sanctification is in the Holy Place, and glorification is in the Holy of Holies. |
２ 召会生活是三一神与蒙祂拣选之人的调和；他们被称义、圣别、荣化，并建造在一起，成为帐幕，就是在众地方召会里基督身体的实际，终极完成于新耶路撒冷，神终极的帐幕—启二一3。 |
２ The church life is the Triune God mingled with His chosen people, who are justified, sanctified, glorified, and built together to be the tabernacle, the reality of the Body of Christ in the local churches to consummate in the New Jerusalem, the ultimate tabernacle of God—Rev. 21:3. |
３ 三一神的分赐是根据祂的公义，借着祂的圣别，而达到祂的荣耀；三一神作为生命之分赐的最终目标，乃是荣耀，就是神在召会里并借着召会作为基督身体而有的彰显—罗五17，六19~23，八18、21，十六27，弗三16~21。 |
３ The dispensing of the Triune God is according to His righteousness, through His holiness, and unto His glory; the ultimate goal of the dispensing of the Triune God as life is glory, the expression of God in and through the church as the Body of Christ—Rom. 5:17; 6:19-23; 8:18, 21; 16:27; Eph. 3:16-21. |
二 基督的死是为着神的公义，基督的复活是为着神的圣别，而基督的升天是为着神的荣耀；当基督回来时，祂圣徒的得荣就要得着终极完成。 |
B Christ’s death is for God’s righteousness, Christ’s resurrection is for God’s holiness, and Christ’s ascension is for God’s glory; when Christ comes back, the glorification of His saints will be consummated. |
三 基督作我们的代替，为我们死在十字架上，以满足神公义的要求，使我们得称义，好叫祂能将自己作为生命分赐到我们里面—约十九34，罗一17，三23~25，五18，启二二14： |
C As our Substitute, Christ died on the cross for us in order to fulfill God’s righteous requirements for our justification so that He could dispense Himself as life into us—John 19:34; Rom. 1:17; 3:23-25; 5:18; Rev. 22:14: |
１ 一个正确的基督徒乃是已经与基督同死，并且天天照着这个事实行事为人的人；信徒若活在天然里，他就是不义的，但他若经历十字架的死，他就会在每一件事上，与每一个人，甚至在每一方面都是义的—加二20，林后三9。 |
１ A proper Christian is one who has died with Christ and who conducts himself daily according to this fact; if a believer lives in a natural way, he will be unrighteous, but if he experiences the death of the cross, he will be righteous in everything, with everyone, and in every way—Gal. 2:20; 2 Cor. 3:9. |
２ 唯有基督的死，以及我们与基督的同死，能满足神公义的要求，并给神有立场，公义地将祂自己作为神圣的生命分赐到我们全人里面，使我们被生命吞没，而成为生命的城—罗八10、6、11，林后五4。 |
２ Only the death of Christ and our death with Christ fulfill the requirements of God’s righteousness and give God the ground to righteously dispense Himself as the divine life into our entire being so that we may be swallowed up by life to be the city of life—Rom. 8:10, 6, 11; 2 Cor. 5:4. |
３ 新约执事的生活与事奉，乃是走义路，承认我们没有任何资格作神的仆人，我们是一个在肉体里的人，除了死与埋葬以外，一无用处，借此活出并真正彰显基督—太三13~17，二一32。 |
３ To live and serve as a minister of the new covenant is to take the way of righteousness, the living out and genuine expression of Christ, by recognizing that we do not have any qualification to be a servant of God, that as a man in the flesh we are good for nothing except death and burial—Matt. 3:13-17; 21:32. |
晨兴喂养
罗六19 ……现今也要照样将肢体献给义作奴仆，以至于圣别。 八11 然而那叫耶稣从死人中复活者的灵，若住在你们里面，那叫基督从死人中复活的，也必借着祂住在你们里面的灵，赐生命给你们必死的身体。 神的分赐是根据祂的公义，也就是以祂的公义为基础。不仅如此，神的分赐也是借着祂的圣别……。末了，这个分赐乃是达到神的荣耀。 罗马书可以分为几段。在引言（一1~17）和定罪（一18~三20）这两段之后，有称义（三21~五11）、圣别（五12~八13）和得荣（八14~39）等段落。这几段分别与神的公义、圣别和荣耀有关。因此，这三种神圣的属性和罗马书的结构有密切的关系（罗马书生命读经，七五○、七五三页）。 |
Rom. 6:19 …So now present your members as slaves to righteousness unto sanctification. 8:11 And if the Spirit of the One who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who indwells you. God’s dispensing is according to His righteousness; that is, it is based upon His righteousness. Furthermore, it is through His holiness…Finally, this dispensing is unto God’s glory. Romans can be divided into several sections. After the introduction (1:1-17) and the section on condemnation (v. 18—3:20), there are sections on justification (v. 21—5:11), sanctification (v. 12—8:13), and glorification (vv. 14-39). These sections are related respectively to God’s righteousness, holiness, and glory. Therefore, these three divine attributes are related to the very structure of the book of Romans. (Life-study of Romans, pp. 615, 617) |
信息选读
神的义要求我们必须因我们的罪而死。然而，我们一死，就灭亡了。因着神不愿我们灭亡，祂就预备了基督作我们的代替。……基督死在十字架上的目的，……乃是要满足神公义的要求，好使神能将祂自己分赐到我们里面。 在公义的父眼中，没有什么比我们死在十字架上更义的了。我们若死了，我们在各方面就都是义的。但是我们若拒绝死，我们……可能不正直地对待人，或不合式地处理财物。因此，我们要在神面前成为义的，就不仅需要洗净，还需要死。我们死的时候，自然也就被称义了。……信徒若活在天然里，他就是不义的。但他若经历十字架的死，他就会在每一件事上，与每一个人，甚至在每一方面都是义的。〔基督〕死的时候，我们也……在祂里面死了。这个包罗万有的死，乃是为着满足神义的要求。因为神的义已经得着满足，神才能合乎义的将祂自己分赐到蒙祂救赎并钉十字架的人里面。 罗马六章十九节……指明义将我们引进圣别。三一神的分赐是借着祂的圣别进行的。……基督的死如何是为着义，照样，基督的复活是为着圣别。事实上，复活的基督就是我们里面圣别的元素。这个圣别使我们有新生的起头，重生我们，并且圣别我们；这完全是一件生命的事。 保罗在〔八章十一节〕里先说到耶稣，然后才说到基督。耶稣这名与祂的死有关，而基督这名与复活和生命的分赐有关。……耶稣的死是要满足神的公义，而基督的复活乃是为着神的圣别。公义是神的手续，作事的法则，而圣别是神的性情。……当神的义借着基督的死得维持时，神就有一个地位，能够借着基督的复活，将祂自己分赐到我们里面。复活的基督进到我们里面时，就将神的性情分赐到我们里面。……这个元素使我们有新生的起头，点活我们，然后又圣别我们。这就是圣别。圣别包括一段漫长的过程，开始于我们得救的时候，然后延续在我们基督徒的一生中。在这个过程里，我们被变化，甚至模成神长子的形像。 罗马书不仅论到公义与圣别这两种属性，也论到荣耀的属性。得荣开始于基督升天的时候，而完成于祂再来的时候。基督的升天乃是为着荣耀。因此，基督的死是为着神的公义，基督的复活是为着神的圣别，而基督的升天是为着神的荣耀。当基督回来时，祂圣徒的得荣就要得着终极完成（罗马书生命读经，七五五至七五九页）。 参读：罗马书生命读经，第六十一至六十二篇；生命树，第九至十章。 |
God’s righteousness required that we die because of our sin. However, if we had died, we would have perished. Because God does not want us to perish, He provided Christ as our Substitute…The purpose of Christ’s death on the cross was…to fulfill God’s righteous requirements so that He could dispense Himself into us. In the eyes of the righteous Father, nothing is more righteous than for us to die on the cross. If we die, we are righteous in every way. However, if we refuse to die, we…may treat people unfairly, and we may fail to handle our material possessions properly. Therefore, to be righteous before God, we not only need to be washed—we also need to die. When we die, we are spontaneously justified…If a believer lives in a natural way, he will be unrighteous. But if he experiences the death of the cross, he will be righteous in everything, with everyone, and in every way. When [Christ] died…we [also] died in Him. This all-inclusive death was for the fulfillment of God’s righteous requirements. Because God’s righteousness has been satisfied, God is justified in dispensing Himself into His redeemed and crucified people. [Romans 6:19] indicates that righteousness ushers us into holiness, into sanctification. The dispensing of the Triune God takes place through His holiness…Just as the death of Christ is for righteousness, so the resurrection of Christ is for holiness. In fact, the resurrected Christ is the very element of holiness within us. This holiness germinates us, generates us, and sanctifies us. This is wholly a matter of life. In Romans 8:11 Paul first speaks of Jesus and then of Christ. The name Jesus is related to His death, and the title Christ is related to resurrection and the impartation of life. The death of Jesus was for the fulfillment of God’s righteousness, but the resurrection of Christ was for God’s holiness. Righteousness is God’s procedure, His way of doing things, whereas holiness is God’s nature…When God’s righteousness is upheld through the death of Christ, God is in a position to impart Himself into us through the resurrection of Christ. As the resurrected Christ comes into us, He imparts God’s nature into us…This element germinates us, enlivens us, and then sanctifies us. This is sanctification. Sanctification involves a long process that begins when we are saved and continues throughout our Christian life. In this process we are transformed and even conformed to the image of the firstborn Son of God. Romans covers not only the attributes of righteousness and holiness but also the attribute of glory. Glorification began at the time of Christ’s ascension, and it will consummate at His coming back. Christ’s ascension is for glory. Therefore, Christ’s death is for God’s righteousness, His resurrection is for God’s holiness, and His ascension is for God’s glory. When Christ comes back, the glorification of His saints will be consummated. (Life-study of Romans, pp. 619-622) Further Reading: Life-study of Romans, msgs. 61—62; CWWL, 1965, vol. 2, “The Tree of Life,” chs. 9—10 |