Books
罗马书生命读经 · 第10篇

在基督里的恩赐远超过在亚当里的承受

THE GIFT IN CHRIST SURPASSING THE HERITAGE IN ADAM
1我们若仔细读罗马书，就会看见关于称义这一段结束于罗马五章十一节。这就是说，罗马书前半主要有两段，就是定罪和称义。关于定罪这一段，开始于一章十八节，结束于三章二十节。关于称义这一段，开始于三章二十一节，结束于五章十一节。在关于称义这一段，保罗论到我们在神面前外面的地位。原来，我们满了罪，需要基督的救赎作基础，使神能据此称义我们。神的称义改变了我们的地位。从前我们的地位是在神的定罪之下，现今我们的地位是在神的称义之下。称义的结果，我们就有爱、恩典、和平、盼望、生命、荣耀、神、基督和圣灵。我们也许享受这六个重要的项目和三个美妙的身位，但这些主要是外面的、客观的。然而，在关于称义这一段，保罗给了我们一些暗示，指明他要往前对付我们里面的性质。
1If we read the book of Romans carefully, we will observe that the section on justification ends with Romans 5:11. This means that in the first part of Romans we mainly have two sections, condemnation and justification. The section on condemnation begins at 1:18 and ends with 3:20. The portion on justification begins with 3:21 and concludes at 5:11. In the section on justification, Paul is concerned with our outward position before God. Originally, we were full of sin and needed the redemption of Christ as a base upon which God can justify us. God’s justification has changed our position. Formerly, our position was under God’s condemnation; now our position is under God’s justification. As a result of justification, we have love, grace, peace, hope, life, glory, God, Christ, and the Holy Spirit. Although we may enjoy these six significant items and three wonderful Persons, they are mainly outward and objective. Nevertheless, in the section on justification Paul does give some hints to indicate that he will proceed to deal with our inward disposition
2第一个暗示见于罗马四章二十四至二十五节，那里保罗说到复活的基督。钉十字架的基督绝不能进到我们里面，但复活的基督能进到我们里面。我们的基督不但是钉十字架的基督，作我们的救赎；祂也是复活的基督，使祂能分赐生命到我们里面。所以，四章二十四至二十五节暗示，基督要进入得称义的人里面，并在他们里面活称义的生命。我们在罗马五章十节看见另一个暗示，这节说我们要在祂的生命里得救。『要』字含示将来的经历。五章十节以前告诉我们，我们已经得救了，因为我们已经蒙救赎，得称义，并与神和好。为甚么本节忽然说我们要得救？虽然我们已藉著基督的死得救以得著救赎、称义并和好，但我们还没有得救以被圣别、变化并模成。救赎、称义、并和好都需要基督流血的死，而圣别、变化、并模成需要祂生命内里的工作。基督在十字架上的死客观的拯救我们，而祂的生命要主观的拯救我们。钉十字架的基督在十字架上客观的拯救我们；在我们里面复活的基督主观的拯救我们。祂的生命必须进入我们里面。至终，在罗马八章，就是在对付我们性质这段的结语，我们看见基督在我们里面。（10。）在五章以前，基督钉在十字架上，但还没有在我们里面。在八章，基督不再在十字架上－祂在我们里面。这内住的基督乃是在我们客观的得救以后，要主观的拯救我们的生命。我们需要多而又多的得救。我们已得救脱离地狱，脱离神的定罪；这是地位上的救恩。现今我们需要得救脱离我们的性情，如我们的旧人、我们的己、我们天然的生命等等；这是性质上的救恩。
2The first hint is found in Romans 4:2 4-2 5, where Paul speaks of the resurrected Christ. The crucified Christ can never enter our being, but the resurrected Christ is able to come into us. Our Christ is not only the Christ who was crucified for our redemption; He is also the Christ who was resurrected that He may impart life into us. Therefore, Romans 4:24-25 intimates that Christ will come into the justified ones and live in them a life of justification. We see another hint in Romans 5:10, which says that we shall be saved in His life. The words “shall be” imply experiences in the future. Prior to Romans 5:10 we were told that we have already been saved, because we have been redeemed, justified, and reconciled. Why does this verse suddenly say that we shall be saved? Although we have been saved by Christ’s death for redemption, justification, and reconciliation, we have not yet been saved for sanctification, transformation, and conformation. Redemption, justification, and reconciliation all require the death of Christ in which His blood was shed, while sanctification, transformation, and conformation require the inward working of His life. Christ’s death on the cross saved us in an objective way, and His life will save us in a subjective way. The crucified Christ saved us objectively on the cross; the resurrected Christ within us saves us subjectively. His life must enter into us. Eventually, in Romans 8, the conclusion of the section that deals with our disposition, we see that Christ is in us (8:10). Before chapter five Christ was crucified on the cross, but was not yet in us. In chapter eight Christ is no longer on the cross—He is in us. This indwelling Christ is the life that will save us subjectively after we have been saved objectively. We need to be saved more and more. We have been saved from hell and from God’s condemnation: this is positional salvation. Now we need to be saved from our disposition, such as our old man, our self, our natural life, etc.: this is dispositional salvation.
3罗马书在五章十一节以后从地位的一面转到性质的一面，另一个暗示见于罪与诸罪这二辞的出现。在五章十二节以前出现的罪字，总是复数的。然而，在五章十二节，这字忽然以单数出现。为甚么有这改变？诸罪是外面的，与我们的地位有关；罪是里面的，与我们的性质有关。在我们地位上外面的诸罪，我们罪恶的行为，被基督的死完全对付了；但在我们性质上的罪，我们罪恶的性情，还没有被对付。从五章十二节开始，保罗起首专注于我们里面性质上的罪。不但如此，在罗马五章十一节的时候，我们虽然在神与基督里面，但我们对活在我们里面的神与基督还没有多少经历。虽然我们在神里面，在神里面夸耀并喜乐，并站在恩典的范围里，但我们还没有充分经历住在我们里面的神与基督。在基督里是地位上的事；得著基督在我们里面，尤其是活在、住在我们里面，是性质并经历上的事。我们必须在基督里，然后基督才能在我们里面，并活在我们里面。我们在约翰十五章四节看见这两面，这节说，『你们要住在我里面，我也住在你们里面。』『你们要住在我里面，』意思是在基督里；『我也住在你们里面，』意思是基督活在我们里面。首先，我们在基督里，然后基督活在我们里面。罗马五章十二节至八章三十节关于圣别和得荣的这段话，说到基督活在我们里面这性质上的事。圣别和得荣都是对付我们的性质和性情，不是对付我们外面的行为。保罗在前面几段对付我们外面的行为；在五章十二节至八章三十节，他专注于我们的性情、我们的己。我们若不清楚这些区别，就无法充分领会五章十二节至八章三十节。
3Another hint that Romans shifts from a positional aspect to a dispositional aspect after 5:11 is found in the occurrence of the words sin and sins. Before Romans 5:12 the word sin is always found in the plural number. However, in Romans 5:12 this word suddenly appears in the singular. Why is there this change? Sins are outward and concern our position; sin is inward and concerns our disposition. The outward sins in our position, our sinful deeds, have been fully dealt with by the death of Christ, but the sin in our disposition, our sinful nature, has not yet been dealt with. Starting with Romans 5:12, Paul begins to concentrate upon the dispositional sin within us. Furthermore, although we are in God and Christ at the time of Romans 5:11, we have not had much experience of God and Christ living within us. Although we are in God, boast and joy in God, and stand in the realm of grace, we have not fully experienced God and Christ dwelling within us. To be in Christ is a positional matter; to have Christ in us, especially living and dwelling in us, is a dispositional and experiential matter. We must be in Christ, and then Christ can be in us and live within us. We find both aspects of this in John 15:4, which says, “Abide in me, and I in you.” “Abide in me” means to be in Christ; “I abide in you” means that Christ lives in us. Firstly, we are in Christ, then Christ lives in us. The dispositional matter of Christ living in us is covered in Romans 5:12 through 8:30, the section on sanctification and glorification. Both sanctification and glorification deal with our disposition and nature, not with our outward behavior. Paul treated our outward behavior in the preceding sections. In 5:12-8:30 he is occupied with our nature, our self. If we are not clear about these distinctions, we will be unable to understand Romans 5:12-8:30 adequately.
4我们探讨关于圣别这段时，必须领悟在基督里的恩赐远超过在亚当里的承受。既然我们都由亚当而生，并生在亚当里，我们就承受了他一切的所是和所有。我们在亚当里承受的项目是甚么？两件可怕的事－罪与死。无论我们好或坏，只要我们是从亚当的族类生的，我们就有罪与死作我们的承受。为著在基督里的恩赐赞美神！在基督里的恩赐远超过在亚当里的承受，那是无法相比的。
4As we approach the section on sanctification, we must realize that the gift in Christ surpasses the heritage in Adam. Since we were all born of Adam and in Adam, we have inherited all that he is and has. What are the items of our inheritance in Adam? Two dreadful things—sin and death. Regardless of whether we are good or bad, as long as we were born of Adam’sr a ce we have sin and death as our heritage. Praise God for the gift in Christ! The gift in Christ surpasses the heritage in Adam. There is no comparison
壹 两个人，两种行为，两样结果
I. TWO MEN, TWO ACTS AND TWO RESULTS
5罗马五章十二节至二十一节里有两个人，两种行为，两样结果。这段话很难记得，因为其中每件事都超过我们的领会。我们凭天然没有这段经文里所启示的观念。我们若有，就很容易对保罗的思想有深刻的印象。你想过在全宇宙中只有两个人么？然而，在神眼中只有两个人－亚当与基督。我们自己算不得甚么。我们都包括在第一个人，或第二个人里。一切在于你在那里。你若在亚当里，你就是亚当的一部分；你若在基督里，你就是基督的一部分。五十年前我在亚当里，但今天直到永远我都在基督里。
5In Romans 5:12-21 we have two men, two acts, and two results. This passage is difficult to remember because everything in it transcends our understanding. By nature, we do not have the concept that is revealed in this passage of Scripture. If we did, we would easily be impressed with Paul’s thought. Have you ever thought that in the whole universe there are only two men? Nevertheless, in the eyes of God there are just two men—Adam and Christ. We ourselves are nobodies. We are all included in either the first man or the second. Everything depends on where you are. If you are in Adam, you are a part of Adam. If you are in Christ, you are a part of Christ. Fifty years ago I was in Adam, but today and forever I am in Christ
一 两个人
A. Two Men
1 亚当
1. Adam
6亚当是头一个人。（林前十五47上。）他不但是头一个人，也是首先的亚当。（45上。）亚当是神所造的，（创一27，）一点也没有神的神圣性情和生命。他仅仅是神的造物，神手的工作。
6Adam was the first man (1 Cor. 15:47). He was not only the first man, but also the first Adam (1 Cor. 15:45). Adam was created by God (Gen. 1:27), and had nothing of the divine nature and life of God. He was merely God’s creation, a work of His hand
2 基督
2. Christ
7基督是第二个人，（林前十五47下，）和末后的亚当。（45下。）说基督是第二个人和末后的亚当，是甚么意思？这意思是，基督是末后的人。在祂以后没有第三个人，因第二个人就是末后的人。这排除第三个人的可能。不要认为你自己是第三个人。基督是第二个人，和末后的亚当，在祂以后没有第三个亚当。
7Christ is the second man (1 Cor. 15:47) and the last Adam (1 Cor. 15:45). What does it mean to say that Christ is the second man and the last Adam? It means that Christ is the last man. After Him, there is no third man, for the second man is the last. This excludes the possibility of a third man. Do not consider yourself as the third. Christ is the second man and the last Adam. Following Him, there is no third Adam.
8这第二个人不是神所造的。祂是与神调和的人。祂是神成为肉体来作人。（约一14。）头一个人一点也没有神的神圣性情和生命，因他仅仅是神的造物。第二个人是神与祂造物的调和，满了神的神圣性情和生命。祂是与神调和的人，是神人。神格的丰满有形有体的在祂里面。（西二9，约一16。）
8This second man was not created by God. He is a man mingled with God. He is God incarnated to be a man (John 1:14). The first man had nothing of the divine nature and life of God, for he was merely God’s creation. The second man is the mingling of God with His creature, full of the divine nature and life of God. He is a man mingled with God, a God- man. The fullness of the Godhead is embodied in Him (Col. 2:9; John 1:16
二 两种行为
B. Two Acts
1 亚当在园子里的过犯
1. Adam’s Transgression in the Garden
9罗马五章十四节题起亚当的过犯，那是指亚当在园子里吃善恶知识树的过犯。神造亚当以后，将他安置在生命树跟前，指明亚当该享用这树。这会使他能接受神的生命，并与神同活。亚当失败了。他弃绝那表明神作生命的生命树，转向那表征撒但是死之源头的知识树。因此，亚当的过犯在于离开生命树，并追求知识树。（创二8～9，17，三1～7。）生命树的结果是生命，知识树的结果却是死。这就是说，亚当离弃生命而拣选死。2基督在十字架上的顺从第二种行为是基督在十字架上的顺从。（腓二8。）这顺从的行为，就是基督所行的义行，了结了知识的人。（罗六6。）亚当将人带到知识里，使其成为知识的人；基督藉著祂在十字架上的顺从，了结知识的人，并将人带回到生命里。彼前二章二十四节告诉我们，基督的死将人恢复到生命里；约翰三章十四至十五节说，基督在十字架上被举起来，好将人带回到永远的生命里。所以，基督在十字架上的顺从，了结了堕落的知识的人、属死的人，并将人恢复到生命里，使其成为生命的人。
9Romans 5:1 4 mentions Adam’s transgression, referring to Adam’s transgression of eating the tree of knowledge of good and evil in the garden. After God created Adam, He placed him in front of the tree of life, indicating that Adam should partake of this tree. This would have enabled him to receive God’s life and to live with God. Adam failed. He forsook the tree of life that denoted God as life and turned to the tree of knowledge that signified Satan as the source of death. Thus, Adam’s transgression consisted in leaving the tree of life and pursuing the tree of knowledge (Gen. 2:8-9, 17; 3:1-7). The issue of the tree of life is life, but the issue of the tree of knowledge is death. This means that Adam gave up life and chose death. 2. Christ’sO be die nce on the Cross The second act was Christ’s obedience on the cross (Phil. 2:8). This act of obedience, a righteous act performed by Christ, terminated the man of knowledge (6:6). Adam brought man to knowledge, making him a man of knowledge. Christ, by His obedience on the cross, terminated the man of knowledge and brought man back to life. First Peter 2:24 tells us that Christ’s death restored man to life, and John 3:14-15 says that Christ was lifted up on the cross in order to bring man back to life eternal. Therefore, the obedience of Christ on the cross terminated the fallen man of knowledge, the man of death, and recovered man back to life, making him a man of life.
三 两样结果
C. Two Results
10这两个人有两种行为，而两种行为产生了两样结果。
10These two men have two acts, and the two acts have brought forth two results
1 亚当过犯的结果
1. The Result of Adam’s Transgression
ａ罪进入
a. Sin Entered
11罪藉著亚当的过犯进入了。（罗五12。）罗马五至八章，似乎把『罪』人位化了。罪不仅是行为，乃是像一个人，能进入，（五12，）作王，（21，）在人身上作主，（六14，）诱骗并杀死人，（七11，）住在人里面，叫人作自己所不愿意的。（17，20。）罪是活的，（9，）而且非常活跃，所以这罪必是那恶者撒但的邪恶性情。撒但藉著亚当的堕落，已经将他自己注射到人里面，如今成了罪的性情，居住、行动、并作工在堕落的人里面。罪实际上是邪恶的
11Sin entered through Adam’s transgression (5:12). It seems that sin is mentioned in Romans 5 through 8 in a personified way. It is like a person who can reign (5:21), who can lord it over people (6:14), who can deceive and kill people (7:11), who can dwell in people and do things against their will (7:17, 20). Sin is alive and exceedingly active (7:9). Thus, this sin must be the evil nature of Satan, the evil one, dwelling, acting, and working in fallen mankind. Sin is actually an evil person. Through Adam’s transgressions in entered
12人位。藉著亚当的过犯，罪进入了。
12
ｂ多人构成了罪人
b. Many Were Constituted Sinners
13亚当悖逆的结果，多人构成了罪人，包括我们在内。（五19。）我们不但成了罪人；我们乃是构成了罪人。我们不是受造的罪人，乃是构成的罪人。一种非神所造的元素注射到我们这人里面，将我们构成了罪人。我们不是偶然成为罪人，乃是构成为罪人。罪已作到我们里面，并构成到我们这人里面。所以，罪不只是外面的行为，乃是我们的构成里内在、主观的元素。因此，我们天生就是典型的罪人。
13As a result of Adam’s disobedience, the many, including us, were constituted sinners (5:19). We not only were made sinners; we were constituted sinners. We were not created sinners, but constituted sinners. An element not created by God was injected into our being and constituted us sinners. We are not sinners by accident; we are sinners by constitution. Sin has been wrought into us and constituted into our being. Therefore, sin is not just an outward deed, but an inward, subjective element in our constitution. Thus, we are typical sinners by nature
ｃ众人都被定罪而死
c. All Men Were Condemned unto Death
14不但如此，罪人都已被定罪而死。（五18。）众人都是从亚当而生，并生在亚当里。所以，藉著亚当一次的过犯，他被定罪的时候，众人都在他里面被定罪而死。
14Furthermore, all men have been condemned to death (5:18). All men are born of Adam and in Adam. So, through Adam’so ne offense all men have been condemned to death in him as he was condemned
ｄ死作了众人的王
d. Death Reigned over All Men
15因此，死作了众人的王。（五14。）死成了管辖众人的王。『罪怎样在死中作王，』（21，）死也
15Thus, death reigns over all men (5:14). Death has become a king ruling over all. “As sin reigned in death” (5:21) so death reigns through sin
16照样藉著罪作王。
16e. In Adam All Die
ｅ在亚当里众人都死了
17亚当过犯最终的结果是，在亚当里众人都死了。（林前十五22。）在亚当里人人都死了。有时候我们说到某人：『他要死了。』我首次听见这话，立刻想：『不但那人要死了－人人都要死了。』不要说你活著，因你像别人一样，都是正在死。你是活而死。你越活，就越死。就一面说，人不是在活，乃是在死。我们都是生而死，因为一个有权势的王，名叫死，在管辖我们。牠藉著罪，就是牠的先锋，而就职。罪叫死有权势。因此，众人都在死的管辖之下。这可怕的人位已就职为王。我们生在亚当里，就开始死。在人完全死去以前，他们犯罪，而罪加速死的时刻来到。你犯罪越多，死得越快；你犯罪越少，死得越慢。你若不愿死得快，就不该犯罪。我们必须远离罪。
17The final result of Adam’s transgression is that in Adam all die (1 Cor. 15:22). Everyone has died in Adam. Sometimes we say of a certain person, He is dying.” When I first heard this phrase, I immediately thought, “Not only is that person dying—everyone is dying.” Do not say that you are living, for you, like everyone else, are dying. You are living to die. The more you live, the more you die. In a sense, people are not living but dying. We are all born to die, because we have a powerful king over us named death. He was inaugurated by sin, his forerunner. Sin brought death into power. Thus, all men are under the reign of death. This dreadful person has been inaugurated as king. When we were born in Adam, we began to die. Before people die absolutely, they sin, and sin hastens the hour of death. The more you sin, the faster you die; the less you sin, the slower you die. If you do not want to die quickly, you should not sin. We must stay away from sin
2 基督顺从的结果
2. The Result of Christ’sO be die nce
18赞美主，我们有第二个人，第二种行为，和第二样结果！基督顺从的结果是甚么？
18Praise the Lord that we have the second man, the second act, and the second result! What is the result of Christ’so be die nce
ａ恩典来临
a. Grace Came
19恩典的来临（约一17）是藉著基督的顺从。『神的恩典…洋溢的临到多人。』（罗五15。）保罗不是说生命洋溢。这如同亚当的过犯，在其中罪先来，死跟著。同样，藉著基督的顺从，恩典先来，生命跟著。死与生命相对，恩典与罪相对。罪从亚当的过犯而来，恩典却藉著基督的顺从而来。罪是撒但的化身，来毒害我们，破坏我们，并将死带到我们里面。恩典是神的化身，来将生命和享受赐给我们。藉著亚当的过犯，罪进入人类里面作毒素，以毁坏人；但藉著基督的义行，顺从的行为，神来作恩典，给我们享受。
19Grace came (John 1:17) through the obedience of Christ. “The grace of God has abounded to many” (5:15). Paul does not say that life has abounded. This is similar to Adam’s transgression, in which sin came first and death followed. Likewise, through the obedience of Christ grace came first and life followed. Death is versus life, and grace is versus sin. Sin came from Adam’s transgression, but grace came through Christ’so be die nce. Sin is Satan personified, come to poison us, damage us, and bring death into us. Grace is God personified, come to give us life and enjoyment. Through Adam’s transgression, sin entered the human race as poison for man’s destruction, but through Christ’s righteous, obedient act God came as grace for our enjoyment.
ｂ多人构成义的
b. Many Were Constituted Righteous
20罗马五章十九节告诉我们：『藉著一人的顺从，多人也要构成义的了。』我们不但是义的；我们乃是构成义的。你若将我的皮肤涂成绿色，那不会影响我内里的构成。然而，你若将绿色的漆注射到我的血液里，至终我的全人会被绿色的漆构成。这不是外面的上漆，乃是里面的构成。活神进到我们这人里面作恩典，我们就被构成义的。
20Romans 5:19 tells us, “through the obedience of the One shall the many be constituted righteous.” We are not only righteous; we are constituted righteous. If you paint my skin green, that will not affect my inward constitution. However, if you inject green paint into my blood, my whole being eventually will be constituted with green paint. This would not be outward painting, but inward constituting. When the living God comes into our being as grace, we are constituted righteous.
ｃ多人被称义得生命
c. Many Were Justified unto Life
21基督顺从的进一步结果，是我们被称义得生命。（五18。）既然我们已构成义的，我们就达到了神义的标准，现今符合这标准。因此，我们自然而然被称义得生命。在亚当里，藉著他一次的过犯，我们被定罪而死；在基督里，藉著祂一次的义行，我们被称义得生命。称义是为著生命。首先我们得著称义，然后我们得著生命。称义改变我们外面的地位，生命改变我们里面的性质。现今我们外面得著称义作我们的地位，里面也得著生命作我们的性质。
21A further result of Christ’so be die nce is that we have been justified unto life (5:18). Since we have been constituted righteous, we have come up to the standard of God’s righteousness and now correspond to it. Thus, we are justified unto life spontaneously. In Adam, through his one offense, we were condemned unto death; in Christ, through His one righteous act, we are justified unto life. Justification is for life. First we have justification, then we have life. Justification changes our outward position, and life changes our inward disposition. Now we have both justification outwardly for our position and life inwardly for our disposition
ｄ恩典藉著义作王，叫人得永远的生命
d. Grace Reigned through Righteousness unto Life Eternal
22罗马五章二十一节说，『恩典也照样藉著义作王，叫人藉著我们的主耶稣基督得永远的生命。』恩典作王。我们有另一位王，因为现今我们在另一个国里。从前我们在死的国里，罪藉著死作我们的王。现今我们在生命的国里，恩典是我们的王。『恩典也照样藉著义作王，叫人…得永远的生命。』这思想非常深。为甚么恩典必须藉著义作王？因为我们是罪人。我们若没有构成为罪人，就会是清洁、公义的，在我们这人里面没有牴触神性格的东西。若是这样，我们就不需要义了。然而，我们已被构成罪人。恩典，就是神自己，怎能作这样不义之人的王？恩典需要凭藉、方法来作王。这个凭藉，这个方法，就是神的义。因此，恩典藉著神的义作王，叫人得永远的生命。因为基督在十字架上死了，为我们完成救赎，又因为神的义已经向我们显明出来，我们就有地位享受神作恩典。我们甚至有地位要求神作我们的恩典。所以，恩典能藉著义作王，叫人得永远的生命。让我们将这点应用于我们的经历。假定我是个有罪、将死的人。我被定罪而死，死也作了我的王。有一天我领悟基督在十字架上为我死了，完成神的救赎，神的义就向我显明出来。我这罪人在基督救赎的血下来到神面前；立刻，神的义使祂必须称义我，祂就成了我的分。我能要求祂作我的分，因为基督的救赎履行了祂一切义的要求。现今我有地位要求祂作我的分。祂没有选择；因著祂的义，祂必须临到我作恩典，给我享受。恩典的意思是我接受我所不当得的礼物。我若为你作工，你欠我工价，这是债务，不是恩典。然而，你若给我五百元为礼物，那是恩典，因我不当得。藉著神的义，我接受了我所不当得的恩典。
22Romans 5:21 says, “grace might reign through righteousness unto eternal life through Jesus Christ our Lord.” Grace reigns. We have another king because now we are in another kingdom. Once we were in the kingdom of death, and sin was our king through death. Now we are in the kingdom of life, and grace is our king. “Grace reigns through righteousness unto life eternal.” This thought is very deep. Why must grace reign through righteousness? Because we were sinners. If we had not been constituted sinners, we would have been clean and righteous, with nothing in our being contradicting God’s character. If such had been the case, we would not have needed righteousness. However, we were constituted sinners. How can grace, which is God Himself, reign over such unrighteous people? Grace needs an instrument, a means to reign. This instrument, this means, is God’s righteousness. Thus, grace reigns through God’s righteousness unto life eternal. Because Christ has died on the cross to accomplish redemption for us and because God’s righteousness has been revealed to us, we have a position to enjoy God as grace. We even have the position to claim God as our grace. Therefore, grace can reign through righteousness unto life eternal. Let us apply this to our experience. Suppose I am a sinful, dying man. I am condemned to death, and death reigns over me. One day I realize that Christ died for me on the cross to accomplish God’s redemption, and God’s righteousness is revealed to me. As a sinner, I come to God under the redeeming blood of Christ. Immediately, the righteousness of God binds Him to justify me, and He becomes my portion. I can claim Him as my portion because the redemption of Christ has fulfilled all the requirements of His righteousness. I now have the position to claim Him as my portion. He has no choice. Because of His righteousness, He has to come to me as grace for my enjoyment. Grace means that I receive a gift which I do not deserve. If I work for you, you owe me my wages as a debt, not as a grace. However, if you present me five hundred dollars as a gift, that is grace, for I do not deserve it. Through God’s righteousness I receive grace, which I do not deserve.
23神已将祂自己赐给我们，作我们不当得的恩典。我们从未为此作工，我们也无法偿付；代价太高了。神藉著义，将祂自己赐给我们作恩典；这恩典成为我们的分，给我们享受，并且藉著义作王，结果乃是永远的生命。这不是指永远的福分，乃是指永远的生命，是我们今天可享受的。这不是人的生命，或受造的生命，这是神圣、永远、非受造的生命。在基督的血下，我们要求神作我们的分，我们也从神领受我们不当得的分量。这分量就是恩典作我们的享受。这享受的结果是永远的生命，这生命要变化我们全人。这会全然圣别我们，并彻底对付我们的性质。因此，我们会成为圣别、变化、模成并得荣的人。
23God has given Himself to us as a grace that we do not deserve. We never worked for it and we cannot pay for it. The price is too high. God simply gives Himself to us as grace through righteousness. This grace becomes our portion for our enjoyment and reigns through righteousness, resulting in life eternal. This does not refer to eternal blessing, but to eternal life, which we may enjoy today. It is not the human life or the created life; it is the divine, eternal and uncreated life. Under the blood of Christ, we claim God as our portion, and we receive from God a measure which we do not deserve. This measure is grace as our enjoyment. The issue of this enjoyment is life eternal, a life which will transform our whole being. It will sanctify us completely and deal thoroughly with our disposition. Thus, we will become sanctified, transformed, conformed and glorified persons
ｅ在基督里众人都要活过来
e. In Christ All Shall Be Made Alive
24在亚当里众人都死了，但在基督里众人都要活过来。（林前十五22。）亚当的过犯使他所有的后裔死了，现今仍是这样；但基督的顺从使众人都活了。在亚当里，众人都在死；在基督里，众人都在活。亚当过犯的结果是死临到众人，基督顺从的结果是生命临到众人。
24In Adam all die, but in Christ all shall be made alive (1 Cor. 15:22). Adam’s transgression caused and still causes all his descendants to die, but Christ’so be die nce causes all men to live. In Adam all are dying; in Christ all are living. The result of Adam’s transgression is death unto all. The result of Christ’so be die nce is life unto all
贰 四件作王的事物
II. FOUR REIGNING THINGS
25我们看过了两个人，两种行为，和两样结果。这两个人带著他们的两种行为和两样结果，带进了四件作王的事物。我们必须认识这些人、行为和结果，我们也必须认识四件作王的事物，好清楚罗马五章十二至二十一节所说的。
25We have seen two men, two acts, and two results. These two men with their two acts and two results have brought in four reigning things. We have to know these men, acts, and results, and we also have to know the four reigning things in order to be clear about Romans 5:12-21.
一 罪
A. Sin
1 藉著头一个人进入了
1. Having Entered through the First Man
26如我们所看见的，罪藉著头一个人进入了。（五12。）藉著亚当的悖逆，那恶者，就是罪，入了世界。这里的世界指一般的人类，因为就一面说，新约里的世界这辞，意思是人类。譬如，约翰三章十六节说，神爱世人，『世人』原文与世界同字，意思是神爱人类。因此，罪藉著头一个人亚当入了人类，进到人的性情里。
26As we have seen, sin entered through the first man (5:12). Through the disobedience of Adam, the evil one, as sin, entered into the world. The world here refers to mankind in general, for, in a sense, the word world in the New Testament means mankind. For instance, John 3:16 says that God loved the world, meaning that God loved mankind. Thus, sin has entered into mankind, into human nature, through the first man Adam
2 住在人堕落的身体里
2. Dwelling in Man’s Fallen Body
27罪入了人类以后，就住在人堕落的身体里。（罗七17～18，21，。）罪不是住在我们的心思、魂或灵里；罪的住处乃是我们的身体。保罗说罪住在他里面，罪的律在他身体的肢体中，并且在他的肉体里没有善，只有罪。（17～18，23。）罪住在我们的身体里。虽然神为我们造的身体是好的，但罪注射到其中，并安家在那里，牠就成了肉体。虽然神造了我们的身体，但祂没有造肉体。肉体是神的造物与罪－那恶者－的搀杂。因此，身体成了肉体，而罪住在这肉体里。各种私欲的源头都在肉体里。
27After entering into the human race, sin made its dwelling place in the fallen body of man (7:17, 18, 21, 23). Sin does not dwell in our mind, soul, or 23 spirit. Sin’s lodging is our body. Paul said that sin dwelt within him, that the law of sin was in the members of his body, and that in his flesh was nothing good, only sin (7:17, 18, 23). Sin dwells in our body. Although our body was created by God as good, it became flesh once sin had been injected into it and had made its home there. Although God created our body, He did not create the flesh. The flesh is a mixture of God’s creation with sin, the evil one. Thus, the body has become the flesh, and sin dwells in this flesh. Every kind of lust has its source in the flesh.
3 有律法为其权势
3. Having the Law as Its Power
28罪有律法为其权势。（林前十五56，罗七11。）没有律法，罪就没有能力。照著罗马七章十一节，罪藉著律法杀我们，因为律法将牠的15:56权势给了罪；罪用律法为刀杀我们。林前十五章五十六节说，『罪的权势就是律法。』不要摸律法，你若摸律法，就会摸著罪杀人的刀。我们绝对无法遵守律法，甚至试著遵守也是愚昧的。我们若想要遵守律法，罪就会用律法杀我们。
28Sin has the law as its power (1 Cor. 15:56; Rom. 7:11). Without law, sin is powerless. According to Romans 7:11, sin kills us through the law because the law gives sin its power. Sinuses the law as a knife to kill us. First Corinthians says, “The strength of sin is the law.” Do not touch the law, for if you do, you will touch the killing knife of sin. We are absolutely unable to keep the law, and it is foolish for us even to try. If we attempt to keep the law, sin will use the law to kill us.
4 在死中作王
4. Reigning in Death
29罪在死中作王。（五21，六12。）罪像别的王一样，需要权柄以作王。罪的权柄就是死，罪在死中得著权柄作王掌权。五章二十一节和六章十二节给我们看见罪作王掌权。
29Sin reigns in death (5:21; 6:12). Sin, like every other king, needs an authority in order to reign. The authority of sin is death. Sin has authority to reign as a king in death. Romans 5:21 and 6:12 show sin reigning as a king.
30罪在我们的肉体，我们堕落的身体里。这罪不是错误的行为，乃是那恶者的化身。在罗马七章二十一节，保罗说，『那恶』与他同在。本节的『那恶』原文意，那在特性上是邪恶的。这必是撒但自己的邪恶生命、性情与特性。我不怀疑那进入了我们身体的罪就是撒但的化身。人吃知识树的果子，那果子就进入他里面。事实上，我们所吃的一切都进入我们的身体里。如我们所看见的，园子里的生命树表明神，知识树表征撒但。所以，人有分于知识树时，就将那恶者撒但接受到他里面。神原初所造的身体，没有恶在其中。圣经说，神所造的人甚好且正直。（创一31，传七29。）然而，人堕落以后，另一种元素注射到人的身体里。那元素就是罪，就是那恶者的性情。这罪在我们里面作王；罪的权势是律法，牠是在死中作王。
30Sin is in our flesh, our fallen body. This sin is not an act of wrongdoing; it is the personification of the evil one. In Romans 7:21 Paul said that “the evil” was present with him. The Greek word translated “the evil” in this verse is kakos, a word denoting that which is evil in character. This must refer to the evil character of Satan himself. I have no doubt that the sin which has entered into our body is the incarnation of Satan. When man ate the fruit of the tree of knowledge, that fruit entered his being. In fact, everything we eat comes into our body. As we have already seen, the tree of life in the garden denoted God, and the tree of knowledge signified Satan. Therefore, when man partook of the tree of knowledge, man took Satan, the evil one, into him. The body created by God originally had no evil in it. The Bible says that the man created by God was very good and upright (Gen. 1:31; Eccl. 7:29). However, after the fall another element was injected into man’s body. That element was sin, the very nature of the evil one. This sin reigns in us. Its power is the law and it reigns in death
二 死
B. Death
1 藉著罪而来
1. Having Come through Sin
31第二件作王的事物是死。死藉著罪而来，（罗五12，）因罪为死开路进到人类里面。死的毒刺就是罪。（林前十五56。）毒刺，如蝎子的毒刺，含有毒素。同样，罪也有毒的元素。罪一旦毒害我们，我们就经历死。
31The second reigning thing is death. Death came through sin (5:12), for sin opened the way for death to enter mankind. The sting of death is sin (1 Cor. 15:56). A sting, such as the sting of a scorpion, contains poison. Sin likewise has the element of poison. Once sin poisons us, we experience death
2 藉著一人作众人的王
2. Reigning through One Man over All Men
32藉著亚当的过犯，死就作了众人的王。（罗五17，14。）照希伯来二章十四节，撒但掌死权；所以撒但与死息息相关。罪引进死，而死凭撒但手中的权势作王。因此，撒但与死有关，死与罪有关，而罪的权势就是律法。我们都必须远离律法、罪、死和撒但。
32Through Adam’s offense death reigns overall men (5:17, 14). According to Hebrews 2:14, Satan has the power of death. Hence, Satan is intimately related to death. Sin ushers in death, and death reigns with power in the hands of Satan. Thus, Satan is related to death, death is related to sin, and the power of sin is the law. We all must stay away from the law, sin, death, and Satan
三 恩典
C. Grace
1 藉著第二个人而来
1. Having Come through the Second Man
33约翰一章十四节告诉我们，基督成为肉体来作人，丰丰满满的有恩典。约翰一章十七节说，律法是藉著摩西赐的，恩典却是藉著耶稣基督来的。恩典与基督同来。这就是说，基督来了，恩典也来了。正如罪是撒但的化身，恩典也是基督的化身。所以，恩典就是基督，神的具体化身。恩典是甚么？恩典是神具体化身作我们的享1受。神将祂自己赐给我们，作我们的享受。我们比较林前十五章十节与加拉太二章二十节，就看见神的恩典乃是基督。在林前十五章十节保罗说，他比其他的使徒格外劳苦，但这不是他自己，乃是神的恩与他同在。在加拉太二章二十节保罗说，不再是他，乃是基督在他里面活著。所以，恩典是基督活的人位。林后十三章十四节也题起基督的恩。所以，基督是神的恩典。基督临到我们，作具体化身的神给我们享受，那就是恩典。这恩典是藉著第二个人来的。2藉著义洋溢并作王，
33John 1:14 tells us that when Christ was incarnated as a man, He was full of grace. John 1:17 says that the law was given by Moses, but that grace came through Jesus Christ. Grace came with Christ. This means that when Christ is present grace also is present. As sin is the personification of Satan, grace is the personification of Christ. Therefore, grace is Christ, the embodiment of God. What is grace? Grace is God incarnated to be our enjoyment. God has given Himself to us for our enjoyment. If we compare Corinthians 15:10 with Galatians 2:20, we see that the grace of God is Christ. In 1 Corinthians 15:10 Paul says that he labored more abundantly than the other apostles, although it was not he himself, but the grace of God that was with him. In Galatians 2:20 Paul says that it was no longer he, but Christ living in him. Therefore, grace is the living Person of Christ. Second Corinthians 13:14 also mentions the grace of Christ. Therefore, Christ is the grace of God. When Christ comes to us as God embodied for our enjoyment, that is grace. This grace has come through the second man. 2. Abounding and Reigning through Righteousness
叫人得永远的生命
unto eternal life
34这恩典藉著义洋溢、增多（更洋溢）、并作王，叫人得永远的生命。（罗五15，20～21。）我们看过，藉著基督的救赎，我们得著神的义，并且这义给我们立场，要求基督作我们的恩典。这恩典一直洋溢并增多。恩典洋溢的结果是作王，叫人得永远的生命。结果不是物质、短暂的事，乃是恩典作王，是永远、神圣的事－神的神圣生命。我们享受的恩典越多，得著的生命就越多。这生命是圣别的生命、变化的生命、模成的生命、并荣化的生命。这生命来自恩典。
34This grace abounds, multiplies, and reigns through righteousness unto eternal life (5:15, 20, 21). We have seen that through the redemption of Christ we have the righteousness of God and that this righteousness gives us the ground to claim Christ as our grace. This grace is constantly abounding and multiplying. The abounding of grace results in reigning unto life eternal. The result is not something that is material and temporal, but something in the reign of grace that is eternal and divine—God’s divine life. The more grace we enjoy, the more life we have. This life is a sanctifying life, a transforming life, a conforming life and a glorifying life. This life comes from grace
四 信徒
D. The Believers
35信徒也作王，因为信徒是王。
35The believers also reign, for believers are kings
1 受了洋溢之恩，并洋溢之义的恩赐
1. Having Received the Abundance of Grace and of the Gift of Righteousness
36罗马五章十七节说，『那些受洋溢之恩，并洋溢之义恩赐的，就更要藉著耶稣基督一人，在生命中作王了。』我们如何能在生命中作王？我们藉著接受洋溢之恩，在生命中作王。我们需要看洋溢之恩实际的意义。假定你有某一问题，你若发觉很容易解决这问题，意思就是你有充分恩典的供应；你若发觉你的处境无法忍受，就证明你缺少洋溢之恩。虽然你有恩典，但你只有一点点，你没有洋溢之恩。许多时候我们对一位弟兄说坦率的话，他就被绊跌。为甚么他被绊跌？因为他缺少恩典。他若有洋溢之恩，那恩典会扶持他，使他能忍受严厉的话。我们最难忍受的就是严厉的话。我们都喜欢听好听的话、甜美的话、加糖衣的话。油嘴滑舌的人知道如何给他们的话加糖衣。然而，你若喜欢加糖衣的话，就会受骗。我们更好是说有盐的话。在歌罗西四章六节，保罗告诉我们，我们的言语总该用盐调和。这就是说，我们在言语上要受约束。有帮助的话乃是有盐的话，不是加糖衣的话。要学习接受有盐的话。你若被恩典充满，并有洋溢之恩，你对任何一种话就都会喜乐。保罗有一个难处，就是肉体上的一根刺；他三次求主把这刺挪去。（林后十二7～9。）主似乎回答他：『我不会把刺挪去。你必须靠著我的恩典忍受这刺。我的恩典彀你用的。』这恩典是甚么？就是基督的化身；恩典一点不差就是基督自己作我们的享受。你享受这恩典，结果将是生命。你会在生命上得以丰富。你越靠著恩典忍受艰难，就越被生命充满。因此保罗说，恩典不但『洋溢的临到多人』，并且『恩典…藉著义作王，叫人…得永远的生命』。生命不断涌自恩典的增多。恩典必须洋溢。罗马五章二十节说，『罪在那里增多，恩典就更洋溢了。』恩典总是超过罪。虽然罪有能力，但恩典更有能力。恩典比罪更强。我们需要向恩典敞开自己，并扩大我们的性能，恩上加恩的领受。约翰一章十六节说，『从祂的丰满里我们都领受了，而且恩上加恩。』基督是恩典的源头，基督也是恩典本身。我们若向基督敞开自己，并领受『洋溢之恩』，我们就会被生命充满。
36Romans 5:17 says, “those who receive the abundance of grace and of the gift of righteousness shall reign in life through the One, Jesus Christ.” How can we reign in life? We reign in life by receiving the abundance of grace. We need to consider the practical significance of the abundance of grace. Suppose you have a certain problem. If you find it easy to care for this problem, it means that you have an adequate supply of grace. If you find your situation unbearable, it proves that you lack the abundance of grace. Although you have grace, you have only a small portion. You do not have the abundance of grace. Many times a brother is offended when we speak a frank word to him. Why is he offended? Because he is short of grace. If he has the abundance of grace, that grace will sustain him and enable him to bear a hard word. The most difficult thing for us to bear is a hard word. We all like to hear soft words, sweet words, sugar-coated words. The smooth talkers know how to sugar - coat their words. However, if you like sugar-coated words, you will be cheated. It is much better to speak salty words. In Colossians 4:6 Paul tells us that our speech should always be seasoned with salt. This means that we must be restricted in our speech. Helpful words are salted words, not sugar - coated words. Learn to accept salty words. If you are filled with grace and have the abundance of grace, you will be happy with any kind of words. Paul had a certain trouble, a thorn in the flesh, and he asked the Lord three times to remove it (2 Cor. 12:7-9). The Lord seemed to answer him, “I will not remove the thorn. You must suffer it by My grace. My grace is sufficient for you.” What is this grace? It is the incarnation of Christ. It is nothing less than Christ Himself as our enjoyment. When you enjoy this grace, the issue will be life. You will be rich in life. The more you endure hardships by grace, the more you will be filled with life. Thus, Paul said that grace not only “abounded to the many,” but also that “grace might reign through righteousness unto life eternal.” Life continually issues out of the multiplication of grace. Grace must abound. Romans 5:20 says, “where sin abounded grace has more abounded.” Grace always exceeds sin. Although sin is powerful, grace is more powerful. Grace is stronger than sin. We need to open ourselves to the grace and enlarge our capacity to receive grace upon grace. John 1:16 says, “of his fullness we have all received, grace upon grace.” Christ is the source of grace and Christ is grace itself. If we open ourselves to Christ and receive “the abundance of grace,” we shall be filled with life.
37这生命成为见于罗马六章生长的生命。牠也是圣别的生命、释放的生命、变化的生命、和模成的生命。至终，这生命将是荣化的生命。这是享受基督作恩典的结果。
37This life becomes the growing life found in Romans 6. It is also the sanctifying life, the liberating life, the transforming life and the conforming life. Eventually, this life will be the glorifying life. This is the issue of enjoying Christ as grace.
2 藉著那人基督在生命中作王
2. Reigning in Life through the Man Christ
38恩典怎样作王叫人得生命，我们这些受洋溢之恩，并洋溢之义恩赐的，也要藉著耶稣基督一人，在生命中作王。（五。）从罗马书的起头至五章十一节，很少题到生命。五章十节说，我们要在祂的生命里得救；一章十七节告诉我们，义人必本于信得生并活著。然而，我们进入关于圣别这段，就在五章十七节找著很强的一句话，告诉我们『要…在生命中作王』。因此，我们能『在生命的新样中生活行动』。（六4。）我们在生命中作王，并在生命的新样中生活行动，因为我们在基督里受了洋溢之恩。今天藉著那人耶稣基督，凭著祂洋溢之恩，我们不但得著永远的生命，我们也能在这生命中作王管理万有和一切处境，并在这生命的新样中生活行动。
38As grace reigns unto life, so we who “receive the abundance of grace shall reign in life through the One, Jesus Christ” (5:17). From the beginning of Romans through 5:11, there is little mention 17 of life. Romans 5:10 says that we shall be saved in His life, and Romans 1:17 tells us that the just shall have life and live by faith. However, as we enter the section on sanctification, we find a strong word in Romans 5:17, telling us that we “shall reign in life.” Hence, we can “walk in newness of life” (6:4). We reign in life and walk in newness of life because we have received the abundance of grace in Christ. Today through the man Jesus Christ, by the abundance of His grace, we not only have eternal life, but we can reign over all things and all situations in this life and walk in its newness.