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罗马书生命读经 · 第1篇

前言

A FOREWORD
1我们何等感谢主，给了我们这次训练；这次训练要说到正常的基督徒生活同正确的召会生活。我们要专注于基督徒生活与召会生活，这是一件生命的事。这就是说，我们的目的不是要有道理上的训练，虽然我们仍需要从神圣的话语中认识基本的真理和原则。整个训练要专一的来看罗马书。我们需要透彻的研读罗马书恢复本。本篇信息是罗马书的前言。壹罗马书在圣经里的地位首先，我们需要认识罗马书在圣经里的地位。我们要认识这点，就需要来看整本圣经。
1How we thank the Lord that He has afforded us this training, a training that will cover the normal Christian life with the proper church life. We will pay our full attention to this matter of life—the Christian life and the church life. This means that our purpose is not to have a training in doctrines, although we still need to know the basic truths and the principles from the divine Word. The entire training will be devoted to the book of Romans. We need to study the Recovery Version of Romans thoroughly. This message serves as a foreword to the book of Romans. I. THE POSITION OF ROMANS IN THE BIBLE Firstly, we need to know the position of the book of Romans in the Bible. In order to know this, we need to consider the Bible as a whole
一 圣经─
一对宇宙配偶的罗曼史
A. The Bible— a Romance of a Universal Couple
2圣经是一部罗曼史。你以前听过这话么？这听起来也许很世俗，也不虔诚。然而，你若进入了圣经深处的思想，就会领悟，在最纯洁、最神圣的意义上，圣经是一对宇宙配偶的罗曼史。
2The Bible is a romance. Have you ever heard this before? It may sound secular and unreligious. However, if you have entered into the deep thought of the Bible, you will realize that the Bible is a romance, in the most pure and the most holy sense, of a universal couple
1 神在基督里是新郎
1. God in Christ as the Bridegroom
3这对配偶的男方是神自己。虽然祂是神圣的人位，但祂渴望成为这对宇宙配偶的男方。这位神经过漫长的过程之后，归结为基督，就是新郎。
3The male of this couple is God Himself. Although He is a divine Person, He desires to be the male of this universal couple. This very God, after a long process, has resulted in Christ as the Bridegroom
2 神所救赎的人是新妇
2. God’s Redeemed People as the Bride
4这对配偶的女方是团体的人类，神所救赎的人，包括所有旧约和新约的圣徒。这团体的人经过漫长的过程之后，归结为新耶路撒冷，就是新妇。
4The female of this couple is a corporate human being, God’s redeemed people, including all the saints of the Old Testament and the New Testament. After a long process this corporate person results in the New Jerusalem as the Bride
3 这罗曼史在旧约里
3. This Romance in the Old Testament
5这神圣的罗曼史一再的启示在整本旧约里。
5This holy romance is repeatedly revealed throughout the Old Testament
ａ婚姻的故事
a. The Story of a Marriage
6我们在神创造的记载之后，立刻看见婚姻的故事。（创二21～25。）在这婚姻里，亚当豫表基督是丈夫，夏娃豫表召会是妻子。在以弗所五章，我们看见亚当和夏娃所豫表的配偶─基督与召会。亚当和夏娃的豫表启示，这宇宙配偶中的二者，必须有同样的源头。神创造一个人亚当，从这人出来一个妻子；夏娃不是神另外造的，她乃是出于亚当。夏娃是由来自亚当的一条肋骨，一块骨头造的，指明亚当和夏娃出于同样的源头。这对宇宙的配偶，妻子必须出于丈夫。同样，召会必须出于基督。这对配偶的二者，必须有同样的源头，也必须同有一个性情。不但如此，他们必须有分于一个共同的生命。亚当的性情和生命也是夏娃的，夏娃和亚当有同样的性情和生命。这对配偶的二者必须有同一个源头，有同一个性情，并有同一个生命。毫无疑问，他们也同有一个生活。他们一同活著。夏娃凭亚当并同亚当活著，亚当也凭夏娃并同夏娃活著。这对配偶是宇宙的秘密。整个宇宙的秘密，乃是神与祂所拣选的人要成为一对配偶。阿利路亚！我们这些神所拣选的人与神是出于同一个源头，同有一个性情，并有同一个生命。现在我们也需要同有一个生活。我们不是凭自己或为自己活著；我们乃是同神并为神活著，神也是同我们并为我们活著。阿利路亚！
6Immediately after the record of God’s creation, we find the story of a marriage (Gen. 2:21-25). In this marriage Adam is the type of Christ as the husband, and Eve is the type of the church as the wife. In Ephesians 5 we see the couple typified by Adam and Eve — Christ and the church. The type of Adam and Eve reveals that the persons of this universal couple must be of the same source. God created one person, Adam, and out from this person a wife came. Eve was not created separately by God; she came out of Adam. Eve was made out of a rib, a piece of bone, that came from Adam, indicating that both Adam and Eve proceeded out of the same source. In this universal couple the wife must come out of the husband. Likewise, the church must come out of Christ. The two persons of this couple must be of the same source. They also must be of one nature. Furthermore they must share one common life. Adam’s nature and life were also Eve’s. Eve had the same nature and life as Adam. The two persons of this couple were of one source, of one nature, and had the same one life. Without doubt, they also had one living. They lived together. Eve lived by Adam and with Adam, and Adam lived by Eve and with Eve. This couple is the secret of the universe. The secret of the whole universe is that God and His chosen ones are to be one couple. Hallelujah! We, God’s chosen ones, and God are of one source, of one nature, and have one life. Now we also need to have one living. We are not living by ourselves or for ourselves; we are living with God and for God, and God is living with us and for us. Hallelujah!
ｂ神是丈夫，祂的子民是妻子
b. God as the Husband and His People as the Wife
7在旧约里，神好几次说到祂自己是丈夫，祂的子民是祂的妻子。（赛五四，六二5，耶二2，三1，14，三一，结十六8，二三5，何二7，19。）神渴望作丈夫，并渴望得著祂的子民作祂的妻子。申言者多次说到神是丈夫，祂的子民是祂的妻子。按人说，我们对神总是有宗教的想法，以为祂是全能的，觉得非敬拜祂不可。但你们已婚的弟兄们期待妻子这样对待你们么？假定你的妻子以为你是伟人、是巨人，崇敬的就近你，向你鞠躬、下跪敬拜，你会怎么说？你会说，『蠢太太，我不需要这样的敬拜者。我需要亲爱的妻子拥抱我，亲吻我。你只要吻我一下，我就会飘飘然。』我们的神当然是全能的神；我们是祂所造的人，必须敬拜祂。许多经文都说到这样敬拜神。然而，在以赛亚书、耶利米书、以西结书、和何西阿书里，神渴望成为丈夫，你没有念过么？古时神的子民建造圣殿，并建立一套有祭司体系和祭物的完整敬拜制度。有一天神进来，并藉著以赛亚说，『我厌烦这个。我厌倦你们的祭物。我要你们爱我。我是你们的丈夫，你们必须作我的妻子。我要过婚姻生活。我很孤单，我需要你们。我所拣选的人，我需要你们作我的妻子。』
7Several times in the Old Testament God referred to Himself as the Husband and to His people as His wife (Isa. 54:5; 62:5; Jer. 2:2; 3:1, 14; 31:32; Ezek. 16:8; 5 23:5; Hosea 2:7, 19). God was desirous of being a 32 husband and of having His people as His wife. Many times the prophets spoke of God as the Husband and of His people as His wife. Humanly speaking, we always think of God in a religious way as the Almighty, feeling compelled to worship Him. But do you married brothers expect this from your wives? Suppose your wife thought of you as a big body, as a giant, approaching you adoringly, bowing herself, and kneeling down to worship you. What would you say? You would say, “Silly wife, I don’t need such a worshipper. I need a dear wife to embrace me and kiss me. If you will simply give me a little kiss, I will soar in the air.” Our God certainly is the Almighty God, and, as His creatures, we must worship Him. Many verses speak about worshipping God in this way. However, have you never read in Isaiah, Jeremiah, Ezekiel, and Hosea that God desires to be a husband? In ancient times God’sp eople built the temple and established a system of worship complete with priesthood and sacrifices. One day God intervened and spoke through Isaiah saying, “I am tired of this. I am weary with your sacrifices. I want you to love Me. I am your Husband, and you must be My wife. I want to have a marriage life. I am lonely. I need you. I need you, My chosen people, to be My wife.”
ｃ在雅歌里完全的罗曼史
c. The Full Romance in Song of Songs
8在旧约的三十九卷书中，有一卷称为雅歌。雅歌不只是罗曼史；牠是奇妙的罗曼史。你读过像雅歌这样的罗曼史么？就我而论，雅歌是最好的罗曼史。牠说到两个恋爱的人。虽然我不喜欢用『恋爱』这辞，但我无法否认这个事实。在雅歌里，我们看见一个女子与一个男子在恋爱之中，女子说，『哦，愿他用口与我亲嘴。我渴望这个。』她的良人立刻就在近旁，代名词由『他』改为『你』。（一2～3。）『你的名馨香，你的爱比酒更美。我的良人，吸引我；不要教导我，要吸引我。我不需要牧师或传道人，我不需要长老甚或使徒；我需要你吸引我。愿你吸引我，我们就快跑追随你。』这是何等的罗曼史！
8Among the 39 books in the Old Testament, there is one book called the Song of Songs. Song of Songs is more than a romance; it is a fantastic romance. Have you ever read a romance like the Song of Songs? As far as I am concerned, the Song of Songs is the finest romance. It speaks of two people who fall in love. Although I do not like to use this term, “fall in love,” I cannot deny the fact. In Song of Songs we find a woman falling in love with a man saying, “Oh, that he might kiss me with the kisses of his mouth. I am thirsty for this.” Immediately, her beloved is at hand, and the pronoun changes from “he” to “you” (S. S. 1:2-3). “Your name is sweet, and your love is better than wine. Draw me, my beloved. Don’tt each me, draw me. I don’t need a pastor or a preacher. I don’t need an elder or even an apostle. I need you to draw me. Draw me, we will run after you.” What a romance
9在亚当和夏娃的事例中，我们看见这对配偶同有一个源头、一个性情、一个生命、和一个生活。在以赛亚书、耶利米书、以西结书、以及何西阿书里，我们看见神渴望得著一个妻子与祂同活。神渴慕过婚姻生活，使神性与人性同活；但祂的子民令祂失望。然而在雅歌里，我们看见真实的婚姻生活。这样一部罗曼史的秘诀是甚么？秘诀是妻子不但必须接受丈夫作她的生命和生活，也必须接受丈夫作她的人位。在一九七二年非正式的训练中，我们曾指出在雅歌里，当寻求主的人经过生命长大的各种阶段时，主用好几种比喻说出她的特征。祂用的第一个比喻是一群骏马。（一9。）马是强壮、有力、满了个性的，并且寻求自己确定的目标。逐渐的，藉著爱的工作，这寻求者从一群骏马变成馨香、美丽、且盛开的百合花。（二2。）寻求者成了没有意志、情感、或人位的百合花。然后，她成了柱子。虽然柱子是指坚固的东西，但寻求者被比喻为烟柱，（三6，）不是大理石柱。她是稳固的屹立在宇宙中的烟柱；但她非常有弹性。我喜欢看见年轻的妻子作烟柱，说，『我的意志在我丈夫的心里，我的情感在他里面，我的心思也在他的头脑里。我只是一根烟柱。』烟柱没有自己的人位；没有心思、情感和意志。丈夫对这样的妻子说，『我们走罢，』她会立即顺从。反之，丈夫若说，『我们永远留在这里罢，』也不会有问题。然而，我所得知关于年轻夫妇的消息，与此完全不同。弟兄若说，『我们走罢，』妻子就拒绝。丈夫若说，『我们留下罢，』妻子就坚持要走。她仍是法老车上套的埃及野马。这样的姊妹也许寻求主，但她拖著法老。她需要卸下东西。如何卸下？乃是藉著失去她的心思、意志和情感，而成为烟柱。在雅歌里的寻求者，至终成为载著她良人的华轿。（三9。）她不再有自己的人位；她的良人─主基督，如今是她里面的人位。她自己是带著基督人位的华轿。后来，这寻求者成为生长东西以满足她良人的园子。（四12～13。）最终，她成为城，（六4，）就是新耶路撒冷，（启二一2，）没有她自己的人位，里面却有基督刚强的人位。赞美主！这就是神圣的罗曼史。
9In the case of Adam and Eve we saw that the couple had one source, one nature, one life, and one living. In Isaiah, Jeremiah, Ezekiel, and Hosea we saw that God desires to have a wife who will live together with Him. God longs to have a marriage life, to have divinity live together with humanity. But His people failed Him. In Song of Songs, however, we see the genuine marriage life. What is the secret of such a romance? The secret is that the wife must take her husband not only as her life and her living, but as her person. As we pointed out during the informal training of 1972, the Lord used several figures of speech to characterize His seeker in Song of Songs as she passed through the various stages in the growth of life. The first figure He used was of a company of horses (S. S. 1:9). Horses are strong, energetic, full of personality, and seek a definite goal of their own. Gradually, by the working of love, this seeker was changed from a company of horses to a lily that was fragrant, beautiful, and blossoming (S. S. 2:2). The seeker became a lily without will, emotion, or person. Eventually, she became a pillar. Although the word pillar denotes something strong, the seeker was likened to a pillar of smoke (S. S. 3:6), not a pillar of marble. She was a pillar of smoke that stood erect and steadfast in the universe; yet she was very flexible. I like to see young wives being pillars of smoke saying, “My will is in my husband’she art, my emotion is in him, and my mind is in his head. I am simply a pillar of smoke.” A pillar of smoke has no person of its own; it has no mind, emotion, and will. When the husband says to such a wife, “Let us go,” she will instantly obey. On the contrary, if the husband should say, “Let us stay here for eternity,” there will be no problem. However, the reports that I receive about the young couples are absolutely different from this. If the brother says, “Let us go,” the wife refuses. If the husband says, “Let us stay,” the wife insists on going. She is still a wild horse from Egypt pulling Pharaoh’s chariot. Such a sister may be seeking the Lord, but she carries Pharaoh. She needs to be unloaded. How? By losing her mind, will, and emotion and becoming a pillar of smoke. The seeking one in Song of Songs eventually becomes a palanquin to carry her beloved (S. S. 3:9). She no longer has a person of her own; her beloved, Christ the Lord, is now the Person within her. She herself is a palanquin bearing the Person of Christ. Later, this seeker becomes a garden growing something to satisfy her beloved (S. S. 4:12-13). Finally, she becomes the city (S. S. 6:4), the New Jerusalem (Rev. 21:2), without any person of her own, but with the strong Person of Christ within her. Praise the Lord! This is the holy romance.
4 这罗曼史在新约里
4. This Romance in the New Testament
10现在我们要来看新约里所描绘的这个罗曼史。ａ在福音书里基督是新郎
10Now we need to consider this romance as it is portrayed in the New Testament. a. Christ as the Bridegroom in the Gospels
11无疑的，福音书给我们关于基督作我们救主的完全记载。然而，你留意过四福音也告诉我们基督来作新郎么？（太九15，可二19，路五34，约三29。）祂为著祂的新妇而来。施浸者约翰的门徒看见许多人离弃约翰，跟随主耶稣时，约翰告诉他们，不要受搅扰，基督是新郎，一切的扩增都属于祂。（约三30。）新郎是为著新妇而来。新妇是甚么？新妇是基督的扩增。四福音的每一卷，都陈明基督是为著新妇而来的新郎。
11There is no doubt that the gospels give us a full record of Christ as our Savior. However, have you noticed that the four gospels also tell us that Christ has come as the Bridegroom (Matt. 9:15; Mark 2:19; Luke 5:34; John 3:29)? He has come for His bride. When the disciples of John the Baptist saw many people forsaking John to follow the Lord Jesus, John told them not to be troubled, that Christ is the Bridegroom, and that all the increase belongs to Him (John 3:30). The Bridegroom has come for the bride. What is the bride? The bride is the increase of Christ. Each of the four gospels presents Christ as the Bridegroom coming for the bride.
ｂ在书信里的丈夫与妻子
b. The Husband and Wife in the Epistles
12在书信里，基督与召会被描绘为丈夫与妻子。（弗五25～32，林后十一2。）书信清楚的将基督与召会比喻为丈夫与妻子。我们若知道书信里所揭示的，就会看见其中启示基督是我们的丈夫，并启示信徒是祂的配偶，是祂的妻子。我们必须在源头上、在性情上、在生命上、并在日常生活上与祂是一。
12In the epistles Christ and the church are portrayed as husband and wife (Eph. 5:25-32; 2 Cor. 11:2). The epistles clearly liken Christ and the church to husband and wife. If we know what is unfolded in the epistles, we will see that Christ is revealed in them as our Husband and that the believers are revealed as His counterpart, as His wife. We must be one with Him in source, in nature, in life, and in daily living
ｃ在启示录里基督与祂子民的婚姻
c. The Marriage of Christ and His People in Revelation
13在启示录里揭示基督要有婚娶，（十九7，）并陈明新耶路撒冷是祂的妻子。（二一2，9。）在启示录十九章，我们看见基督要享受婚筵；在二十一章，我们看见新耶路撒冷要作祂的妻子。在启示录二十一至二十二章，圣经末了两章，我们看见全本圣经的终极完成乃是这对宇宙的配偶─丈夫与妻子。
13In the book of Revelation Christ is unveiled as having a wedding (Rev. 19:7) and the New Jerusalem is presented as His wife (Rev. 21:2, 9). In chapter 19 of Revelation we see that Christ will enjoy a wedding feast, and in chapter 21 we see that the New Jerusalem will be His wife. In Revelation 21 and 22, the last two chapters of the Bible, we see that the ultimate consummation of the whole Bible is this universal couple—the husband and the wife
5 宇宙的配偶和宇宙的人
5. The Universal Couple and the Universal Man
14不但如此，圣经告诉我们，这配偶二人乃是一体。（创二24，弗五31。）亚当和夏娃是一体。他们既是一体，也就是一个人。基督和祂所拣选的人是一个宇宙的团体人，以丈夫基督为头，（弗四15，）并以妻子召会为身体。（一22～23。）至终，这二人成为一个包罗万有、宇宙、团体的人。以弗所五章陈明召会是妻子，一章陈明召会是基督的身体。她是基督的妻子，也是基督的身体。基督是她的丈夫，也是她的头。所以，基督与召会是宇宙、团体的人。这是神话语中神圣启示的核仁。这核仁就是一对配偶和一个人：一对以三一神为丈夫，以祂的选民为妻子的配偶；一个以基督为头，以祂的选民为身体的人。这是全本圣经的中心启示。配偶主要的方面是爱，人主要的方面是生命。基督与召会是一对配偶，这是爱的事；基督与召会是一个人，这是生命的事。
14Furthermore, the Bible tells us that this couple with the two persons are one flesh (Gen. 2:24; Eph. 5:31). Adam and Eve were one flesh. Since they were one flesh, they were also one man. Christ and His chosen people are one, universal, corporate man with Christ, the Husband, as the Head (Eph. 4:15) and with the church, the wife, as the Body (Eph. 1:22- 23). Eventually, these two become one, all-inclusive, universal, corporate man. In Ephesians 5 the church is presented as a wife, and in Ephesians 1 the church is presented as the Body of Christ. She is Christ’s wife and Christ’s body. Christ is her Husband and her Head. So, Christ and the church are a universal, corporate man. This is the kernel of the divine revelation in the Word of God. The kernel is simply a couple and a man: a couple with the Triune God as the Husband and His chosen people as the wife, and a man with Christ as the Head and with His chosen people as the Body. This is the central revelation of the whole Bible. In the couple the main aspect is love, and in the man the main aspect is life. Christ and the church, as a couple, are a matter of love, and Christ and the church, as a man, are a matter of life
二 旧约是豫告
B. The Old Testament as a Prediction
1 基督的豫言
1. Prophecies of Christ
15旧约是基督的豫告，藉著明言、豫表、表号、和影儿来豫言。你若仔细读旧约，就会发现许多种关于基督清楚且明显的豫言。旧约告诉我们，基督要从谁而生，要生在何处，以及祂一生中许多的事。许多经文与这类基督的豫言有关。除了这些豫言以外，还有豫表、表号和影儿，详细的启示并描绘基督。所以，旧约被视为基督的启示。（路二四27，44，约五39。）
15The Old Testament is a prediction of Christ by prophecies in plain words, types, figures, and shadows. If you read the Old Testament carefully, you will discover many kinds of clear and evident prophecies of Christ. The Old Testament tells us of whom Christ was to be born, where He was to be born, and about many of the events in His life. A great many verses are concerned with such prophecies of Christ. Besides these prophecies, there are types, figures, and shadows revealing and portraying Christ in a detailed way. So, the Old Testament is considered as a revelation of Christ (Luke 24:27, 44; John 5:39
2 在豫表、表号、和影儿里的召会
2. The Church in Types, Figures, and Shadows
16旧约也是召会的豫告，不是用明言，只是用豫表、表号和影儿。就明言而论，在旧约里从来没有题起召会。在旧约里，召会是隐藏的奥秘。（弗三3～6。）然而，有许多豫表、表号和影儿，都豫言了召会。召会的豫表和影儿主要有两类。第一类由豫表基督之男人的妻子所组成。夏娃是召会的豫表，（创二23～24，弗五31～32，）以撒的妻子利百加也是召会的豫表。（创二四。）路得豫表召会，（得四，）雅歌里的书拉密女也豫表召会。（歌六13。）在希伯来文里，书拉密女是所罗门的阴性形式。所罗门和书拉密女是同一个名字，一个是男所罗门，另一个是女所罗门。这书拉密女也是召会的豫表。第二类包括帐幕和圣殿，二者都是召会的豫表。虽然在旧约里没有清楚且明显的话说到召会，却有完全的豫表。
16The Old Testament is also a prediction of the church, not in plain words, but only in types, figures, and shadows. As far as plain words are concerned, the church was never mentioned in the Old Testament. In the Old Testament the church was a hidden mystery Eph. 3:3-6). Nevertheless, it was predicted by numerous types, figures, and shadows. The types and shadows of the church are mainly of two categories. The first category is composed of the wives of the men who typified Christ. Eve was a type of the church Eph. 5:31-32). Rebecca, the wife of Isaac, was also a type of the church (Gen. 24). Ruth typified the church Ruth 4) and so did the Shulamite in the Song of Songs (S. S. 6:13). In the Hebrew language, Shulamite is the feminine gender of Solomon. Both Solomon and Shulamite are of one name, the one being a male Solomon and the other a female Solomon. This Shulamite was also a type of the church. The second category includes the tabernacle and the temple, both of which were types of the church. Although the church was not mentioned in the Old Testament in clear and evident words, it was nonetheless typified in a full way
三 新约是旧约的应验
C. The New Testament, the Fulfillment of the Old Testament
17新约如何？新约是旧约的应验。旧约关于基督与召会的豫告，在新约里完全得著应验。
17What about the New Testament? The New Testament is the fulfillment of the Old Testament. Whatever the Old Testament predicted regarding Christ and the church has been completely fulfilled in the New Testament.
1 在福音书里个人的基督
1. The Individual Christ in the Gospels
18四福音是一个奇妙人物活的传记。四福音启示一个奇妙的人物，个人的基督，祂来应验旧约。也许你经常读福音书，却不认识其中所启示之基督的许多方面。马太福音和约翰福音陈明基督的六十多方面。我们在已过一些信息中曾指出，在马太一章，我们看见基督是耶稣，耶和华救主，也是以马内利，神与我们同在。四章启示祂是大光。在以下各章，我们看见祂是更大的大卫、更大的殿、更大的所罗门、更大的约拿、活的摩西带著现时的规条、活的以利亚来应验豫言。我们若仔细读马太福音，至少会找著关于基督的三十多项。这些项目都列在马真摩西、真所罗门和真圣殿。基督是一切。在约翰福音里我们又找著超过二、三十项。基督是光、气、水、粮、牧人、门和草场。基督是包罗万有的，祂是一切。你看见了这位基督么？虽然祂是我们的救主，但祂远超这个，祂是一切。祂是最奇妙的人物。你简直无法说基督是谁。你若说祂是神，我要说祂是人。你若说祂是人，我要说祂是神。你若说祂是神的儿子，我要说祂是父神。你若说祂是父神，我要说祂是灵神。你若说祂是创造者，我要说祂是救赎主。基督是一切！
18The four gospels are a living biography of a wonderful Person. The four gospels reveal a wonderful Person, the individual Christ, Who came to fulfill the Old Testament. Perhaps you have read the gospels frequently without recognizing the many aspects of Christ revealed in them. In the gospels of Matthew and John more than 60 aspects of Christ are presented. As we have pointed out on previous occasions, in chapter 1 of Matthew we see that Christ is Jesus, Jehovah the Savior, and also Emmanuel, God with us. In chapter 4 He is revealed as the great light. In the following chapters we see Him as the greater David, the greater temple, the greater Solomon, the greater Jonah, the living Moses with the up-to-date regulations, and the living Elijah who fulfills the prophecies. If we read the book of Matthew carefully, we will find at least 30 more items concerning Christ. Christ is the real David, the real Moses, the real Solomon, and the real temple. Christ is everything. In the Gospel of John we find 20 or 30 items more. Christ is the light, the air, the water, the food, the Shepherd, the door, and the pasture. Christ is all-inclusive. He is everything. Have you seen this Christ? Although He is our Savior, He is much more than that. He is everything. He is a most wonderful Person. You simply cannot say who Christ is. If you say He is God, I will say He is man. If you say He is man, I will say He is God. If you say He is the Son of God, I will say He is God the Father. If you say He is God the Father, I will say He is God the Spirit. If you say He is the Creator, I will say He is the Redeemer. Christ is everything!
2 在使徒行传里团体的基督
2. The Corporate Christ in Acts
19使徒行传在福音书之后。使徒行传是甚么？使徒行传是这奇妙人物的扩展、扩增和扩大。这奇妙的人物受限制并局限在小小的人耶稣里，但在使徒行传里祂得了复制、扩增并扩大。祂已藉著扩展到彼得、约翰、雅各、司提反、甚至大数的扫罗里面，而得著扩增。祂已扩展到祂千千万万的信徒里面，使他们都成为祂的一部分。集体的说，所有这些信徒同著祂自己，成了团体的基督。所以，在四福音里有个人的基督；在使徒行传里有团体的基督。到使徒行传末了，我们看见个人的基督，也看见团体的基督。然而，我们不知道个人的基督如何能成为团体的基督。我们这么多的信徒如何能成为基督的一部分？3在罗马书里团体基督的完全说明这把我们带到罗马书。罗马书解释，个人的基督如何能成为团体的基督，我们这些曾是罪人和神仇敌的众人如何能成为基督的一部分，并形成祂的一个身体。罗马书给我们这事的完全说明，详细的揭示基督徒生活与召会生活。因此，我们来看罗马书，乃是为著基督徒生活与召会生活的训练；罗马书提供了这两者的概要。现在我们就知道罗马书在圣经里的地位。
19The book of Acts follows the gospels. What is the Acts? The Acts is the spreading, the increase, and the enlargement of this wonderful Person. This wonderful Person was limited and confined in the little man Jesus, but in Acts He has been reproduced, increased, and enlarged. He has increased by spreading into Peter, John, James, Stephen, and even Saul of Tarsus. He has spread into tens of thousands, even hundreds of thousands of His believers, making all of them a part of Him. Collectively speaking, all of these believers along with Himself become the corporate Christ. Therefore, in the four gospels we have the individual Christ; in Acts we have the corporate Christ. By the end of Acts we see the individual Christ as well as the corporate Christ. However, we do not know how the individual Christ can become the corporate Christ. How can we, the vast multitude of believers, become a part of Christ? 3. The Full Definition of the Corporate Christ in Romans This brings us to the book of Romans. Romans explains how the individual Christ can become the corporate Christ and how all of us who were once sinners and enemies of God can become parts of Christ and form His one Body. The book of Romans offers us a full definition of this, unfolding both the Christian life and the church life in detail. Thus, we come to the book of Romans for training on the Christian life and the church life. Romans provides a sketch of them both. Now we know the position of the book of Romans in the Bible.
贰 罗马书的分段
II. THE SECTIONS OF ROMANS
20现在我们需要来看罗马书的分段。主给了我们八个辞，指明本书的八段：引言、定罪、称义、圣别、得荣、拣选、变化和结语。我们都需要记住这八个辞。我以前从未看过罗马书这样一个纲要，乃是最近主才给我的。虽然二十二年前，我在台湾就带领圣徒们透彻的查读过罗马书，但我必须声明，那时我所用的纲要，至今已是太旧了。目前这个纲要，用八个辞指明八段，才是新的、现时的。我们必须密切留意这八段的内容。
20At this point we need to consider the sections of the book of Romans. The Lord has given us eight words to denote the eight sections of this book: introduction, condemnation, justification, sanctification, glorification, selection, transformation, and conclusion. We all need to remember these eight words. I had never before seen such an outline of Romans until the Lord gave it to me just recently. Although I conducted a thorough study of the book of Romans 22 years ago with the saints in Taiwan, I must declare that the outline I used then is now too old. The present outline with the eight words denoting the eight sections is new and up-to-date. We must pay close attention to the content of these eight sections
一 引言─神的福音
A. Introduction—the Gospel of God
21引言（一1～17）记述罗马书的主题，就是神的福音。这是引言的内容。在下篇信息中，我们要来看神的福音是甚么。
21The introduction (1:1-17) delineates the theme of the book of Romans, which is the gospel of God. This is the content of the introduction. In the next message we will see what is the gospel of God
二 定罪─救恩的需要
B. Condemnation—the Need of Salvation
22在引言之后有关于定罪的一段，（一18～三20，）向我们揭示神救恩的需要。我们都是没有盼望、无能为力的人，且在神的定罪之下。我们需要神的救恩。
22Following the introduction, we have the section on condemnation (1:18—3:20) that unveils to us the need of God’ss alvation. We all are hopeless and helpless cases and are under God’s condemnation. We need God’ss alvation
三 称义─救恩的成就
C. Justification—The Accomplishment of Salvation
23第三段，称义，（三21～五11，）启示神救恩的成就。与称义这事有关的，有其他三项─平息、救赎与和好。我们来到三章，就会说到这些辞。现在我只要简短的说一下。神的称义在于基督的救赎；没有基督的救赎，神无法称义罪人。所以，称义在于救赎，而救赎有主要的一面─平息。平息是救赎主要的结构。平息是基督救赎的主要部分，因为我们罪人欠神许多。我们被神抓住来还这债，这引起很大的难处。那个难处藉著基督作我们平息的祭物得以解决。因著这平息解决了我们与神的难处，我们就蒙了救赎。基于基督的救赎，神能容易、合法的称义我们。因此，称义在于救赎，而救赎的主要部分是平息。那么，和好是甚么？和好是称义的结果。神的称义产生和好。这一切都已经成就了。阿利路亚！目前你也许不清楚这些辞，但你能对主说，『主，我不领会所有这些辞，但我赞美你，一切都得了成就。』
23The third section, justification (3:21 — 5:11), reveals the accomplishment of God’ss alvation. Related to this matter of justification we have three other items — propitiation, redemption, and reconciliation. We will cover these terms when we come to chapter 3. At this point I will only say a brief word. God’s justification depends upon the redemption of Christ. Without the redemption of Christ, God has no way to justify sinners. Therefore, justification depends upon redemption, and redemption has one major aspect—propitiation. Propitiation is the major structure of redemption. Propitiation is the major part of the redemption of Christ because, as sinners, we owed God a great deal. We were held by God to pay this debt, and this caused a tremendous problem. That problem has been resolved by Christ as our propitiatory sacrifice. Since this propitiation has solved our problems with God, we have been redeemed. Based upon the redemption of Christ, God can easily and lawfully justify us. Thus, justification depends upon redemption, and the major part of redemption is propitiation. What, then, is reconciliation? Reconciliation is the issue of justification. God’s justification issues in reconciliation. All of this has been accomplished. Hallelujah! Although you may not be clear about all of these words at present, you can say to the Lord, “Lord, I don’t understand all these terms, but I praise You that everything has been accomplished.”
24称义将我们带给神。事实上，称义不但将我们带给神，也将我们带到神里面。所以，我们对神能有完满的享受。钦定英文译本说，『我们在神里面喜乐。』（五11。）我们不但在神里面喜乐，我们还享受神；神是我们的享受。这就是称义。四圣别─在救恩里生命的过程在这之后有圣别。（五12～八。）在神里面并享受神是何等美好！然而，不要看你自己。许多时候我在享受神、赞美祂、并有分于祂的丰富，那狡猾者就对我说，『看看你自己。想想今天早晨你怎样对待你妻子。』我一接受这题议，就从天上落到地狱。我深感失望。我在房间里赞美时，我妻子在厨房里作饭。撒但题起我那天早晨怎样对待我妻子的问题时，我害怕她会听见我的赞美，并且进来阻止我，说，『不要再赞美了。难道你不知道今天早晨你对我作了甚么？』我们被称义之后，需要被圣别。
24Justification brings us to God. In fact, it not only brings us to God, but also into God. Therefore, we may have the full enjoyment of God. The King James Version says, “We joy in God” (Rom. 5:11). We not only joy in God; we enjoy God. God is our enjoyment. This is justification. D. Sanctification—the Life-process in Salvation Following this, we have sanctification (5:12—8:13). How good it is to be in God and to enjoy God! 13 However, do not look at yourself. Many times as I was enjoying God, praising Him, and sharing in His riches, the subtle one said to me, “Look at yourself. Think about how you dealt with your wife this morning.” The moment I accepted this suggestion, I descended from heaven to hell. I was deeply disappointed. While I was in my room praising, my wife was in the kitchen cooking. When Satan raised the question of how I had treated my wife that morning, I was afraid she would hear my praises and come in to stop me, saying, “Don’t praise anymore. Don’ty ou know what you did to me this morning?” After being justified, we need to be sanctified.
25被圣别是甚么意思？我们可再用茶的例证。我们若将茶放在一杯白开水里，水会被『茶化』。我们顶多是白开水，虽然实际上我们不是白的，乃是脏的。即使我们是白开水，我们也缺少茶的味道、茶的素质、和茶的颜色。我们需要茶进到我们这人里面。基督自己是属天的茶，祂就在我们里面。阿利路亚！
25What does it mean to be sanctified? Once again we may use the illustration of tea. If we put tea into a glass of plain water, the water will be “teaified.” At best, we are plain water, although we are actually not plain, but dirty. Even if we are plain water, we lack the tea flavor, the tea essence, and the tea color. We need the tea to come into our very being. Christ Himself is the heavenly tea. Christ is in us. Hallelujah!
26最近，我向安那翰的圣徒们指出，我们的神在整卷罗马书里乃是渐进的启示出来。在一章祂是在创造里的神，在三章祂是在救赎里的神，在四章祂是在称义里的神，在五章祂是在和好里的神，在六章祂是在联合里的神。我们来到八章，就看见我们的神现今在我们里面。基督在我们里面！（10。）祂不再仅仅在创造、救赎、称义、和好与联合里，祂现今乃是在我们里面，在我们的灵里。基督在我们里面作变化和圣别的工作，正如茶放在水里，就将茶的元素作到其中。至终，水会全然『茶化』，会有真正茶的样子、香气和味道。我若给你喝这种饮料，我就是给你茶，不是给你白开水。我若问你们是否得称义了，你们都会回答：『阿利路亚！我们得称义了，因为基督成就了救赎。神使我们和好了，我们现今在享受祂。』这是美妙的。然而，圣别如何？你圣别了么？一些已婚的弟兄若宣称自己圣别了，他们的妻子会不同意，说，『弟兄们当然都得称义了，但他们有没有圣别还非常可疑。』弟兄们，你们的妻子圣别了么？作妻子的，你们认为你们的丈夫圣别了么？有些人也许说，她们的丈夫圣别了一点点。别人也许觉得他们多少有点进步。然而，我不是说到进步，乃是说到圣别─那就是将基督作到我们这人里面，正如茶的素质、味道、和颜色作到水里。这就是圣别。
26Recently, I pointed out to the saints in Anaheim that our God is progressively revealed throughout the book of Romans. In chapter 1 He is God in creation, in chapter 3 God in redemption, in chapter 4 God in justification, in chapter 5 God in reconciliation, and in chapter 6 God in identification. As we come to chapter 8, we see that our God is now within us. Christ is in us (Rom. 8:10)! He is no longer merely in creation, redemption, justification, reconciliation, and identification, but He is now within us, in our spirit. Christ is in us doing a transforming and sanctifying work, just as the tea, when put into the water, works the element of tea into it. Eventually, the water will be wholly “teaified.” It will have the appearance, the flavor, and the taste of real tea. If I serve you some of this beverage, I will be serving you tea, not plain water. If I were to ask you whether or not you have been justified, you would all reply, “Hallelujah! We have been justified because Christ has accomplished redemption. God has reconciled us and we are now enjoying Him.” This is wonderful. However, what about sanctification? Have you been sanctified? If some of the married brothers claim to be sanctified, their wives will disagree, saying, “The brothers certainly have been justified, but it is very doubtful that they have been sanctified.” Brothers, have your wives been sanctified? Wives, do you think that your husbands have been sanctified? Some may say that their husbands have been sanctified a small amount. Others may feel that they are somewhat improved. However, I am not talking about being improved, but being sanctified— that is to have Christ wrought into our very being, just as the essence, flavor, and color of the tea are wrought into the water. This is sanctification
五 得荣─救恩的目的
E. Glorification—the Purpose of Salvation
27罗马书的下一段是得荣，（八～39，）揭示神救恩的目的。在圣别之后，需要得荣。我们的身体需要得荣。一位弟兄也许相当像圣徒，但因著肉身的缺点和限制，他的身体需要得荣。主耶稣来的时候，我们就要得荣。目前，我必须戴又厚又奇怪的眼镜，但主来的时候，我就要得荣。我们不但得称义并圣别；我们还要得荣，就是我们的身体要得赎。得荣是我们的身体完全得赎。
27The next section in the book of Romans is glorification (Rom. 8:1 4-3 9), unveiling the purpose of God’s 14 salvation. Following sanctification, there is the need of glorification. Our body needs to be glorified. Although a brother may be quite saintly, his body needs to be glorified because of its physical defects and limitations. When the Lord Jesus comes, we will be glorified. Presently, I must wear thick, peculiar eyeglasses, but when the Lord comes I will be glorified. We shall not only be justified and sanctified; we shall be glorified, that is, our body shall be redeemed. Glorification is the full redemption of our body.
28这得荣启示神救恩的目的。神救恩的目的是要产生基督的许多弟兄。原来，基督是神的独生子；现今独生子成了长子。我们自己要经过过程，成为基督的许多弟兄，和神的众子。在下篇信息中我们要看见，基督是原型，我们是祂的复制，大量产品。小小的耶稣已经经过过程，被标出为神的儿子，我们也在同样的过程中，要被标出为神的众子。祂是长子，而我们众子是祂许多的弟兄。这是神救恩的目的。
28This glorification reveals the purpose of God’ss alvation. The purpose of God’ss alvation is to produce many brothers to Christ. Originally, Christ was the only begotten Son of God. Now the only begotten Son has become the firstborn Son. We ourselves will be processed into the many brothers of Christ and the many sons of God. In the next message we will see that Christ is the prototype and that we are His duplication, the mass production. The little Jesus has been processed and designated as the Son of God, and we also are in the same process to be designated as the many sons of God. He is the firstborn Son, and we, the many sons, are His many brothers. This is the purpose of God’ss alvation
六 拣选─救恩的经纶
F. Selection—the Economy of Salvation
29在得荣之后，我们来到拣选，拣选启示出救恩的经纶。（九1～十一。）神有一个定旨和经纶。祂的经纶是为著完成祂的定旨。神非常有智慧，祂安排一切以完成祂的定旨。祂知道祂在作甚么。祂知道祂所拣选的人是谁，也知道祂所拣选的人何时该蒙召。就神而论，拣选是为著成就祂的定旨；就我们而论，拣选是我们的定命。
29After glorification, we come to selection which reveals the economy of salvation (Rom. 9:1—11:36). God has a purpose and an economy. His economy is for the 36 fulfillment of His purpose. God is very wise and He arranges everything for the fulfillment of His purpose. He knows what He is doing. He knows who are His chosen people and He knows when His chosen people should be called. In relation to God, selection is for the accomplishment of His purpose; in relation to us, selection is our destiny.
七 变化─在救恩里生活的实行
G. Transformation—the Life-practice in Salvation
30之后，有关于变化的一段，揭示在救恩里生活的实行。（十二1～十五13。）在这一段里，我们看见由生命过程所产生的一切生活的实行。在圣别那一段所产生的，在变化这一段得以实行。至终，圣别成了变化。就一面说，我们在圣别里；就另一面说，我们也在变化里。我们在生命的过程中，也在生活的实行里，使我们有身体生活同正确的个人生活。正确的基督徒生活与召会生活的每一面，都包括在变化这一段。我们被圣别的时候，也从一种形状变化到另一种形状，从一种样式变化到另一种样式。赞美主！我们都在圣别的生命过程中，为著变化的生活实行。
30After this, we have the section on transformation, unfolding the life-practice in salvation (Rom. 12:1— 15:13). In this section we see the life - practice of all that has been produced by the life-process. Whatever is produced in the section on sanctification is practiced in the section on transformation. Eventually, sanctification becomes transformation. In one sense, we are in sanctification; in another sense, we are also in transformation. We are in the process of life and in the practice of life that we may have the Body life with a proper private life. Every aspect of the proper Christian life and church life is included in this section on transformation. While we are being sanctified, we are also being transformed from one form into another form and from one shape into another shape. Praise the Lord! We are all under the life-process of sanctification for the life-practice of transformation.
八 结语─救恩的终极完成
H. Conclusion— the Ultimate Consummation of Salvation
31罗马书末了一段是结语，指明救恩的终极完成。（十五14～十六。）神救恩的终极完成是众召会不只是身体，乃是众地方召会作身体的彰显。阿利路亚！罗马书开始于神的福音，结束于众地方召会。在罗马书里，没有道理上的地方召会，却有实行上的众地方召会。我们在以后的信息中会看见，罗马十六章题到许多召会。
31The last section of the book of Romans is the conclusion, indicating the ultimate consummation of salvation (Rom. 15:14 — 16:27). The ultimate consummation of God’s 27 salvation is the churches—not just the Body, but the local ─ churches as the expressions of the Body. Hallelujah! The book of Romans begins with the Gospel of God and concludes with the local churches. In Romans, we do not have the local church in doctrine but the local churches in practice. As we will see in later messages, many churches are mentioned in Romans chapter 16.
参 罗马书的主要结构
III. THE MAJOR STRUCTURES OF ROMANS
32罗马书的主要结构有三─救恩、生命与建造。
32The major structures of the book of Romans are three— salvation, life, and building
一 救恩
A. Salvation
33罗马书的第一个主要结构是救恩，启示在一章一节至五章十一节和九章一节至十一章三十六节。救恩包括平息、救赎、称义、和好、拣选和豫定。在已过的永远里，神豫定了我们。然后祂呼召我们，救赎我们，称义我们，并使我们与祂自己和好。因此，我们有完满的救恩。
33The first major structure of Romans is salvation, revealed in 1:1—5:11 and 9:1—11:36. Salvation includes propitiation, redemption, justification, reconciliation, selection, and predestination. In eternity past God predestinated us. Then He called us, redeemed us, justified us, and reconciled us to Himself. Thus, we have full salvation
34我们需要区别救赎与救恩。救赎是基督在神眼中所成就的，救恩是神基于基督的救赎所作在我们身上的。救赎是客观的，救恩是主观的。救赎成了我们的经历时，便成为救恩。
34We need to differentiate between redemption and salvation. Redemption is what Christ accomplished in the eyes of God. Salvation is what God has wrought upon us based upon the redemption of Christ. Redemption is objective, and salvation is subjective. When redemption becomes our experience, it becomes salvation
二 生命
B. Life
35救恩是为著五章十二节至八章三十九节所揭示的生命。在这一段里，生命这辞至少用了七次；照著八章，这生命是四重的，我们到了
35Salvation is for the life unfolded in 5:12—8:39. In this section the word life is used at least seven times and, according to chapter 8, this life is four-fold, which we will see as we come to that chapter
36那一章时就会看见这事。
36
三 建造
C. Building
37在罗马书的末了一部分，十二章一节至十六章二十七节里，我们看到建造，就是基督的身体，连同这身体在众地方召会中一切的彰显。救恩是为著生命，生命是为著建造。因此，罗马书的三个主要结构是救恩、生命与建造。
37In the last part of Romans, 12:1 — 16:27, we have the building, the Body with all of its expressions in the local churches. Salvation is for life, and life is for building. Thus, the three major structures of Romans are salvation, life, and building.