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罗马书生命读经 · 第11篇

与基督的联合

IDENTIFICATION WITH CHRIST
1罗马五章十二节标明保罗写罗马书主要的转捩点。我们曾指出，这转捩点是从诸罪转到罪，从地位转到性质，并从称义转到圣别，或者可以说，从救恩转到生命。保罗这样转了以后，就开始对付我们这个人，而不是对付我们的行为。在罗马书前四章半，保罗论到人的行为，不是论到人自己，他广泛的说到堕落之人罪恶的行为。我们已从那堕落的光景被带到恩典的范围，在这里我们可以享受神。然而，这仅仅是光景、范围、和地位的改变。在人自己里面，在他的性情或性质里，还没有改变。虽然人的行为受了对付，他的情形也改变了，但人自己还没有被摸著。从罗马五章十二节开始，保罗对付人自己。我们必须从人的情形、处境、环境和地位再往前去，因这一切事在前面几章已经完全解决了。这些问题已经解决，人已经得著洗净、赦免、称义并和好。现今眼前的问题是人自己。神圣话语中没有一段像罗马五至八章这样彻底的暴露人。在这四章里，人被保罗敏锐的诊断；保罗似乎用尽各种属灵工具，诊断人的疾病。
1Romans 5:12 marks a major turn in Paul’s writing in the book of Romans. As we have already pointed out, this turn is a turn from sins to sin, from position to disposition, and from justification to sanctification, or we may say from salvation to life. After making such a turn, Paul begins to deal with our person instead of our behavior. In the first four and a half chapters of Romans Paul was concerned with man’s deeds, not with man himself, and the sinful acts of fallen man were covered comprehensively. We have been brought out of that fallen state into the realm of grace, where we may enjoy God. However, this was merely a change of state, realm, and position. As yet, there has been no change in man himself, in his nature or disposition. Although man’s deeds have been dealt with and his condition changed, man himself has not yet been touched. Beginning with Romans 5:12, Paul deals with man himself. We must go beyond man’s condition, situation, environment, and estate, for all these things have been completely settled in the foregoing chapters. These problems have been solved, and man has been cleansed, forgiven, justified, and reconciled. The problem now in view is man himself. In no other portion of the Divine Word is man exposed as thoroughly as in Romans 5 through 8. In these four chapters man is acutely diagnosed by Paul. Paul seems to use every available spiritual instrument to diagnose the sickness of man
2在罗马书这段所暴露的是怎样的人？他是里面有罪的人，在死作王之下的人，所以是在神公义的审判和定罪之下的人。人已被撒但邪恶的性情毒害，被罪的毒刺所伤。人自己完全是罪恶的，不但在他可怕的行为上，也在他的性质和性情上。就人的所是而论，人完全是罪恶的。罪在人堕落的身体里，人在死的作王之下，被神审判并定罪。这是罗马五至八章里所下的诊断。在我继续讲罗马六章以前，我要重温我们就著五章后半所说过的－两个人，两种行为，和两样结果，带著四件作王的事物。虽然这些事曾在第十篇简要的说过，但我们若再从另一角度探讨，可能会对读者有益。
2What kind of man is exposed in this section of Romans? He is a man with sin in him, a man under the reign of death and, therefore, a man under God’s righteous judgment and condemnation. Man has been poisoned with the evil nature of Satan, stung by the poison of sin. Man himself is absolutely sinful, not only in his dreadful deeds, but also in his disposition and nature. As far as man’s being is concerned, man is thoroughly sinful. Sin is in man’s fallen body, and man is under the reign of death, judged and condemned by God. This is the diagnosis given in Romans 5 through 8. Before I continue with Romans 6, I want to review the material we covered in the last part of Chapter 5— the two men, two acts and two results with the four reigning things. Although these matters were covered succinctly in message ten, it will perhaps benefit the reader if we approach them from another perspective.
3现在我要将一切属亚当的，和一切属基督的，作清楚、明确的对比。为此，我们可用会计的借方和贷方这两个辞。在会计里有借方栏和贷方栏。基于这两栏，我们可算账或记账。我不是头一个用『算』字说到属灵之事的人，因使徒保罗这个优秀、属天的会计师，自己也用了这辞。在罗马书里保罗好几次用『算』字，这字的意思也是『记账』。首先，神算亚伯拉罕的信为义。（四3，9，22。）亚伯拉罕藉著相信神而对祂有反应，神这属天的会计主任，看著数字，似乎说，『亚伯拉罕的这信该算为义。我把义记入亚伯拉罕的贷方。』因此，神把义记在亚伯拉罕账上的贷方栏。不但如此，保罗说，没有律法，罪也不算在账上。（五13。）这话更好的繙译是，没有律法，罪也不记在账上。说罪不算在账上，实际上的意思是罪不记在账上。没有律法罪已存在，但没有记入神的账簿。我们来到罗马六章，必须用我们属灵的数学作一些会计工作。（11。）既然我们已经与基督同钉十字架，并与祂同复活，我们就必须将这事实记入我们的账簿，就是我们必须算自己向罪是死的，向神是活的。让我们继续画两栏，借方栏和贷方栏，为著亚当和基督。在这总账上，借方的第一项是亚当自己。亚当为我们众人构成了大笔债务。在亚当之下，第二项是过犯，或用同义辞悖逆。按罗马五章里的用法，过犯和悖逆都是指同样的事。这二辞交互使用，标明亚当的堕落。这堕落造成巨额债务，用货币的说法，就是达到无数的金额。借方栏的第三项是罪，乃是藉著亚当的过犯进来的。照著罗马五章，借方的第四项是审判，随著罪的进入而来。神是清明的神。祂不但是公义的，也是清明的；祂总是儆醒的，从不睡觉。亚当犯罪之后，神立刻干豫，并施行审判。因此，审判总是跟著罪而来。不要以为你必须等到死了才受审判，因我们六千年前在亚当里都已受了审判。我们在出生以前就受了审判。因此，审判是借方栏的第四项。第五项是定罪。神的定罪跟著祂的审判而来。所以，亚当同著包括在他里面的每个人，都在神的定罪之下。我们既出于亚当，亚当被定罪时，我们就在那里。
3I want now to make a clear and definite contrast between all that belongs to Adam and all that belongs to Christ. In order to do this we may use the terminology of debit and credit found in accounting. In accounting we have a debit column and a credit column. Based upon these columns, we may reckon or make an account. I am not the first to use the word account in regard to spiritual things, for the Apostle Paul, who was a good, heavenly accountant, used this term himself. Several times in the book of Romans Paul employs the word “reckon” which also means “put to account.” First, God reckoned Abraham’s faith as righteousness (4:3, 9, 22). When Abraham reacted to God by believing in Him, God, as the heavenly chief accountant, looked at the figures and seemed to say, “This faith of Abraham’s should be accounted as righteousness. I credit Abraham with righteousness.” Thus, God put righteousness in the credit column of Abraham’s account. Furthermore, Paul says that sin is not reckoned where there is no law (5:13). A better translation of this word is that sin is not put to account without law. To say that sin is not reckoned actually means that sin is not put to account. Without law sin existed, but was not entered into God’s accounting hook. When we come to Romans 6, we must use our spiritual mathematics to do some accounting work (v. 11). Since we have been crucified with Christ and resurrected with Him, we must make an entry of this fact into our accounting book, that is, we must reckon ourselves dead to sin and alive to God. Let us proceed to draw two columns, a debit column and a credit column, for Adam and Christ. The first item on the debit side of the ledger is Adam himself. Adam constitutes a great debit for us all. Under Adam, the second item is transgression, or, to use synonymous terms, offense or disobedience. As used in Romans 5, the words transgression, offense, and disobedience all refer to the same thing. They are used interchangeably to designate the fall of Adam. This fall caused a tremendous debit, which, when put in monetary terms, is an amount that runs into the billions. The third item in the debit column is sin, which came in through Adam’s transgression. According to Romans 5, judgment, the fourth debit item, follows the entrance of sin. God is a sober God. He is not only righteous, but also sober, always on the alert. God never sleeps. Immediately after Adam transgressed, God intervened and exercised judgment. Thus, judgment always follows sin. Do not think that you must wait until your death to be judged, for we all were judged in Adam six thousand years ago. We were judged before we were born. Thus, judgment is the fourth item in the debit column. The fifth item is condemnation. God’s condemnation follows His judgment. Therefore, Adam, with everyone included in him, is under God’s condemnation. Since we came out of Adam, we were there when Adam was condemned.
4借方栏的总额是甚么？总额就是死。我们可将死列为第六项，但实际上，死是前五项的总额。亚当、过犯、罪、审判、和定罪的总额是死。这是人类会计记录上宇宙借方栏的总额。为著贷方栏，阿利路亚！在宇宙的账上也有贷方栏。本栏的第一项是与亚当相对的基督。虽然基督与亚当相对，但二者无法相比。保罗说，『只是过犯不如恩赐。』（五15。）亚当不如基督，因亚当无法与基督相比。基督远超过亚当。基督记入贷方栏，跟著就是加上无数的零。我很喜乐，现今这一切都是我们的贷方。我不在意亚当的借方。我有基督。在基督之下有贷方栏的第二项，就是顺从。基督顺从以至于死在十字架上，这被称为祂的义行。顺从和义行是同义辞。亚当的行为称为过犯和悖逆，基督的行为称为顺从或义行。基督的顺从何价？没有电脑能计算。
4What is the total of the debit column? The total is death. We may list death as item number six, although actually it is the total of the first five items. The sum total of Adam, transgression, sin, judgment, and condemnation is death. This is the total of the universal debit column in the accounting record of the human race. Hallelujah for the credit column! In the universal account we also have a credit column. The first item in this column is Christ who is versus Adam. Although Christ is versus Adam, there is no comparison between them. Paul says, “Not as the offense, so also is the free gift” (5:15). Adam is not as Christ, for Adam cannot compare with Christ. Christ far surpasses Adam. When Christ’s record is placed on the credit column, it is followed by billions of zeros. I am so glad that all of this is now our credit. I do not care about Adam’s debit. I have Christ. Under Christ we have the second item in the credit column, obedience. Christ’so be die nce to the death of the cross is called His righteous act. The two terms obedience and righteous act are synonymous. The act of Adam is called transgression, offense, and disobedience; the act of Christ is called obedience or a righteous act. What is the worth of Christ’so be die nce? There is no computer in existence that can calculate it
5基督的顺从和义行怎样与亚当的悖逆和过犯相对，照样，恩典也与罪相对。因此，恩典是贷方栏的第三项。那一样更得胜，罪或恩典？保罗清楚告诉我们，无法相比，因『罪在那里增多，恩典就更洋溢了』。（五20。）恩典超过罪到甚么程度？我不知道，甚至保罗自己也只说『更』。不要忧虑罪的借方，因为恩典的贷方多得多。（17。）我们看过审判是借方栏的第四项。贷方那一项与此呼应？与审判相对的一项是义的恩赐。（五17。）可能你从来没有领会这点。罗马五章的『恩赐』一辞是甚么意思？有些人会说，牠的意思是指说方言或其他神奇的恩赐。然而，你若读罗马五章，就会看见那里所题的恩赐是神的义。五章十七节说到洋溢之恩和洋溢之义的恩赐。神的恩典已揭示出来，临到我们并给我们白白的恩赐－神的义。你若一再读罗马五章，就会看见是这样；罗马五章的恩赐，就是藉著神的恩典所给我们的义。就如我们所看见的，恩典是神自己作我们的享受。从这享受，这恩典，神的义赐给我们作我们的恩赐。审判来自罪，义来自恩典。因此，义与审判相对。只要你有神的义，你就不在审判之下。义的恩赐消除审判。我若得著神的义，你怎能审判我？我和神一样是义的。只要我们有义的恩赐，审判就是不可能的。在义的恩赐之后，有与定罪相对的称义。所以，贷方栏有五项。这些项目的总额是生命，这也可视为第六项。让我们结算我们的账目。我们有死作借方的总额，有生命作贷方的总额。那一个更大？答案当然是生命。然而，这生命不是我们肉身的生命（bios，白阿司－路八14），或我们的魂生命（psuche，朴宿克－太十六～26，约十二25）；乃是指神的神圣、永远、非受造、无限、吞灭死亡的生命（zoe，奏厄－约十一25，十四6，西三4）。这生命是基督自己作我们复活的生命。因此，贷方的总额超过借方的总额。以这一切为根基，现在我们可往前到罗马六章。我们若没有罗马五章为根基，就绝不能清楚罗马六章。这不再是两种处境或两种光景的问题，乃是两个人位，两个人的问题。头一个人是亚当同借方的一切项目，第二个人是基督同贷方的一切项目。你属于那一个人？
5As Christ’s obedience and righteousness are versus Adam’s disobedience and transgression, so also grace is versus sin. Hence, grace is the third item on the credit column. Which is more prevailing, sin or grace? Paul tells us clearly that there is no comparison, for “where sin abounded grace has more abounded” (5:20). To what degree does grace exceed sin? I do not know, and even Paul himself simply said that it was “much more.” Do not worry about the debit of sin, because the credit of grace is much more (5:17). We have seen that judgment is the fourth item on the debit column. What item on the credit column corresponds to this? The item that is versus judgment is the gift of righteousness (5:17). Perhaps you have never understood this. What does the word gift mean in Romans 5? Some will say that it means speaking in tongues or other miraculous gifts. However, if you read Romans 5, you will see that the gift mentioned there is the righteousness of God. Romans 5:17 speaks of the abundance of grace and of the gift of righteousness. God’s grace has been unveiled, coming to us and giving us a free gift—the righteousness of God. If you read Romans 5 again and again, you will see that this is so, that the gift in Romans 5 is the very righteousness given to us by God’s grace. As we have seen, grace is God Himself as our enjoyment. Out of this enjoyment, this grace, the righteousness of God is given to us as our gift. Out of sin came judgment, and out of grace comes righteousness. Thus, righteousness is versus judgment. As long as you have the righteousness of God, you are not under judgment. Righteousness erases judgment. If I have the righteousness of God, how can you judge me? I am as righteous as God is. As long as we have the gift of righteousness, judgment is impossible. Following the gift of righteousness, we have justification, which is versus condemnation. Therefore, we have five items in the credit column. The total of these items is life, which can also be considered as the sixth item. Let us balance our account. We have death as the total on the debit side and life as the total on the credit side. Which is greater? Certainly the answer is life. However, this life is not our physical life (bios, Luke 8:14) or our soulish life (psuche, Matt. 16:25, 26; John 12:25); it refers to the divine, eternal, uncreated, and 25 unlimited life of God that swallows up death (zoe, John 11:25; 14:6; Col. 3:4). This life is Christ Himself as our resurrection life. Thus, the total on the credit side far outweighs the total on the debit side. With all of this as a foundation, we may now proceed to Romans 6. If we do not have Romans 5 as a foundation, we can never be clear about Romans 6. It is no longer a question of two situations or two states; it is a question of two persons, two men. The first man is Adam with all the debits, and the second man is Christ with all the credits. To which person do you belong?
壹 在基督的死与复活里与祂联合
I. IDENTIFIED WITH CHRIST in His death and resurrection
6既然我们都生在亚当里，我们怎能说我们现今在基督里？
6Since we all were born in Adam, how can we say that we are now in Christ?
一 浸入基督
A. Baptized into Christ
7在罗马六章三节保罗说，『岂不知我们这浸入基督耶稣的人，是浸入祂的死么？』虽然我们生在头一个人亚当里，但我们已浸入第二个人基督里。基督徒争辩受浸外面的形式，这是何等可怜！有些人争论用怎样的水，有些人争辩受浸的方法。受浸的意思是被放在基督里，被放在祂的死里。无论我们好或坏，我们都生在亚当里。现今我们看见另一个人基督。我们怎能进入祂里面，并成为祂的一部分？路就是浸入基督。受浸的意义就是将人放在基督里。这不是仪式或形式，乃是极其重要的经历。在受浸的举动里必须有属灵的迁移发生；我们对这点若没有领悟，就不该摸受浸的事。绝不要在仪式上给人施浸。我们必须有把握并领悟，我们为人施浸时，是将他们放在基督里。一旦我们领悟受浸的意义，我们就不会让受浸沦为外面的形式或仪式。我们在受浸这个举动里，将属亚当的人放在死里，因此将他们迁出亚当，并迁入基督。人是浸入基督。甚至钦定英文译本在罗马六章三节也用『入』字。人因著争辩形式和方法而分裂，真是偏离目标！每当我们为人施浸的时候，我们只在意将他们放在基督里。持守一种仪式是可怕的，但将人浸入基督乃是美妙的。赞美主，我们已浸入基督！虽然我们生在亚当里，但藉著受浸，我们已在基督的死与复活里与祂联合。藉著死与复活，基督从肉体改变形状，成为那灵。甚至基督自己也需要死与复活，使祂从肉体变化成那灵。同样，藉著在基督的死与复活里与祂联合，我们已迁出亚当，并迁入基督。我们浸入基督，就从原为亚当的一部分迁移到成为基督的一部分。现今我们不再在亚当里，我们完全在基督里。这是联合的事实。现在我们必须清楚看见并领会与此有关的另外两点。
7In Romans 6:3 Paul says, “Are you ignorant that as many of us as have been baptized into Christ Jesus have been baptized into His death?” Although we were born in the first person, Adam, we have been baptized into the second person, Christ. How pitiful it is for Christians to argue about the outward form of baptism! Some dispute about the kind of water used, and some argue about the method of baptism. Baptism means to be put into Christ and into His death. Whether we were good or bad, we were born in Adam. Now we see another man, Christ. How can we get into Him and be a part of Him? The way is to be baptized into Christ. The meaning of baptism is to put people into Christ. It is not a ritual or a form; it is an extremely significant experience. A spiritual transfer must happen in the act of baptism, and if we do not have a realization of this, we should not touch the matter of baptism. Never baptize people in a ritualistic way. We must have the assurance and the realization that as we baptize people we are putting them into Christ. Once we realize the significance of baptism we will not allow it to degenerate into an outward form or ritual. Baptism is an act in which we put the members of Adam into death, thereby transferring them out of Adam and into Christ. People are baptized into Christ. Even the King James Version uses the word “into” in Romans 6:3. How people have missed the mark regarding baptism in their divisive arguments about forms and methods! Whenever we baptize people, we only care that we put them into Christ. It is awful to perpetuate a ritual, but it is wonderful to baptize people into Christ. Praise the Lord that we have been baptized into Christ! Although we were born in Adam, by baptism we have been identified with Christ in His death and resurrection. Through death and resurrection Christ was transfigured from the flesh into the Spirit. Even Christ Himself needed death and resurrection to transform Him from the flesh to the Spirit. Likewise, through identification with Christ in His death and resurrection, we have been transferred out of Adam and into Christ. When we were baptized into Christ, we were transferred from being a part of Adam into being a part of Christ. Now we are no longer in Adam. We are absolutely in Christ. This is the fact of identification. Now we must see and understand clearly two further points related to this
二 浸入祂的死－
B. Baptized into His Death
8在祂死的样式里与祂联合生长罗马六章五节说，我们在祂死的样式里与祂联合生长。这是甚么意思？六章五节里『祂死的样式』一辞是指受浸。受浸是基督死的样式。在受浸里，我们与基督联合生长。『联合生长』这辞叫繙译的人很为难。然而，我们若仔细来看原文的意思，就不会有难处。同样的希腊字用于路加八章七节，说到与麦子一同生长的荆棘。同样，我们与基督联合生长。我们浸入基督，就一面说我们被治死，就另一面说我们开始生长。这与将种子撒在地里非常类似。表面上种子撒播下去，实际上牠开始生长。藉著浸入基督，我们都在基督死的样式里与祂联合生长。我们既在基督死的样式里与牠联合生长，现今就与祂一同生长。我们已经死了，却正在生长。
8Grown Together with Him in the Likeness of His Death Romans 6:5 says that “we have grown together with Him in the likeness of His death.” What does this mean? The phrase “likeness of His death” in Romans 6:5 refers to baptism. Baptism is the likeness of the death of Christ. In baptism, we have grown up together with Christ. This phrase “grown together” affords the translators a difficult problem. However, if we stay very close to the meaning of the Greek word, there will be no difficulty. The same Greek word is used in Luke 8:7 to speak of the thorns which grew up together with the wheat. Likewise, we have grown together with Christ. When we were baptized into Christ, in one sense we were put to death; in another sense we began to grow. This very much resembles the sowing of seed into the earth. Apparently the seed is sown; actually it begins to grow. By being baptized into Christ we have all grown together with Christ in the likeness of His death. Since we have grown together with Him in the likeness of His death, we are now growing together with Him. We have grown, yet we are growing.
三 在生命的新样中生活行动
C. Walking in Newness of Life
9我们也在基督复活的样式里与祂联合生长。（罗六4～5。）祂复活的样式是甚么？就是生命的新样。我们都应当在这生命的新样中生活行动。我们都必须看见这两点。我们必须看见，我们在受浸时与基督联合生长，并且在基督复活的样式里，就是在祂复活生命的新样中，与祂联合生长。我们若看见这点，意思就是我们看见我们已与祂同死，现今我们正与祂同长。我们在受浸时与祂同葬，现今我们在祂的复活里，在祂神圣的生命里，与祂同长。我们必须照著我们所看见的生活行动，就是在生命的新样中生活行动。
9We also are growing together with Christ in the likeness of His resurrection (6:4-5). What is the likeness of His resurrection? It is the newness of life. We all should walk in this newness of life. We all must see these two points. We must see that we have grown together with Christ in baptism and that we grow together with Him in the likeness of His resurrection, that is, in the newness of His resurrected life. If we see this, it means that we see that we have died with Him and that now we are growing with Him. We were buried with Him in baptism and now we are growing with Him in His resurrection, in His divine life. We must walk according to what we see, that is, walk in the newness of life
贰 知道与算
II. KNOWING AND RECKONING
一 藉看见而知道
A. Knowing by Seeing
10在罗马五章，我们生在亚当里，并被构成了罪人。在罗马六章，我们已浸入基督，并且与祂的死和复活联合。现今我们在基督里。因著我们在祂里面，祂所经过的就是我们的历史。祂被钉十字架并复活了。因此，祂的钉十字架与复活就是我们的。这是荣耀的事实。我们需要看见这点，不只明白这点。我们需要祷告，求主使我们对这荣耀的事实有清楚的异象，就是我们在祂里面，我们也与祂同钉十字架并同复活。要知道这点，我们需要看见这样的异象；这样的异象对我们的知道是基本的。我们看见某件事以后，绝不能说我们不知道这事。神完成了将我们放在基督里的荣耀事实；我们已经与祂同钉十字架并同复活。
10In Romans 5 we were born in Adam and were constituted sinners. In Romans 6 we have been baptized into Christ and we have been identified with His death and resurrection. Now we are in Christ. Since we are in Him, whatever He has passed through is our history. He has been crucified and resurrected. Thus, His crucifixion and resurrection are ours. This is a glorious fact. We need to see this, not just to understand it. We need to pray that the Lord will give us a clear vision of the glorious fact that we are in Him, and that we have been crucified and resurrected with Him. To know this we need to see such a vision. Such a vision is basic to our knowing. After we see a certain thing, we can never say that we do not know it. God has accomplished the glorious fact of putting us into Christ; we have been crucified and resurrected with Him.
11我们的知道是基于我们的看见，而我们的看见来自异象。我们需要异象，看见在罗马六章六至七节，我们与基督同钉十字架，在六章八至十节，我们与基督同复活。我们若看见我们与基督联合之事实的这两面，就知道我们向罪是死的，向神是活的。这件事不是基于我们的信，乃是完全基于我们的看见。我们藉著异象，看见这荣耀的事实时，就不能不信这事实，并且领悟我们与基督同死，也与祂同复活。藉著这样的看见，我们有完全的把握，知道我们向罪是死的，向神是活的。我必须再次强调我们需要异象，看见罗马六章里所启示的荣耀事实。许多基督徒对罗马六章有道理上的知识，却从未看见本章所揭示之事实的异象。在道理上领会一件事，与在异象中看见那件事完全不同。关于罗马六章的这个难处，在基督徒中间很普遍。许多人以为他们明白罗马六章的道理，却没有藉著异象看见事实。许多人强调信的事；但你若没有看见事实，你就很难藉著道理上的明白而信。你一旦在异象中看见这事实，自然而然就会相信这事实。因此，保罗所说的『知道』，实际上的意思是在属灵的异象中对事实的看见。因此，我们都必须祷告，求主拯救我们，不满足于对罗马六章仅仅有道理上的明白，并求主在我们灵里给我们清楚的异象，使我们看见本章所启示荣耀的事实。然后我们就会实际的知道这事实。
11Our knowing is based upon our seeing, and our seeing comes from the vision. We need a vision to see our co-crucifixion with Christ in Romans 6:6-7, and our co-resurrection with Christ in Romans 6:8-10. If we have seen these two aspects of the fact of our identification with Christ, we know that we are dead to sin and alive to God. Here it is not a matter based upon our believing, but a matter absolutely based upon our seeing. When, by a vision, we see this glorious fact we cannot help but believe it and realize that we have died with Christ and also have been raised with Him. By this kind of seeing we know with full assurance that we are dead to sin and alive to God. I must emphasize once again that we need a vision to see the glorious fact revealed in Romans 6. Many Christians have the doctrinal knowledge of Romans 6 but have never seen a vision of the fact unveiled in this chapter. To understand a thing doctrinally is altogether different from seeing that very thing in a vision. This problem regarding Romans 6 is prevalent among Christians. Many think that they understand the doctrine of Romans 6, but have not seen the fact by way of a vision. Many stress the matter of believing. But if you do not see the fact, it will be difficult for you to believe by your doctrinal understanding. Once you see it in a vision, you will have faith in it spontaneously. Hence, what Paul means by “Knowing this” is actually the seeing of a fact in a spiritual vision. Thus, we all must pray that the Lord will deliver us from contentment with a mere doctrinal understanding of Romans 6 and grant us a clear vision in our spirit that we may see the glorious fact revealed in this chapter. Then we will know it in its reality
二 藉信而算
B. Reckoning by Believing
12基于我们看见罗马六章所启示的事实，我们必须作算的事。我们必须向罪算自己是死的，向神算自己是活的。（11。）一面，我们必须向罪算自己是死的；另一面，我们必须向神算自己是活的。这个算是基于我们的看见。我看见我已经与基督同死，并且我正在基督的复活里与祂一同生长。所以，我自动并继续的向罪算自己是死的，向神算自己是活的。这是算的事。在我们的账目下，贷方有很大的一项－向罪是死的，向神是活的。算是在于看见所产生的信。我们看见了事实，就藉著信我们已经与基督同钉十字架并同复活，而向罪算自己是死的，向神算自己是活的。一旦我们看见了事实，我们就信我们是这样。然后我们藉著信我们所看见的而算。
12Based upon our seeing of the fact revealed in Romans 6, we must do our accounting work. We must reckon ourselves dead to sin and alive to God (6:11). On the one hand, we must reckon ourselves dead to sin; on the other hand, we must reckon ourselves alive to God. This reckoning is based upon our seeing. I have seen that I have died with Christ and that I am growing with Christ in His resurrection. Therefore, automatically and continually, I reckon myself dead to sin and a live to God. This is a matter of accounting. Under our account we have a great credit item—dead to sin and alive to God. Reckoning is a matter of believing produced by seeing. Having seen the facts, we reckon ourselves dead to sin and a live to God by believing that we have been crucified and resurrected with Christ. Once we have seen the fact, we believe that we are such. Then we reckon by believing what we have seen.
13许多基督徒受教导，得著算自己是死的技术，许多人也这样实行。至终，所有的人都能证明，这技术不管用。这不在于技术，乃在于看见事实，结果就凭自然而有的信去算。仅仅照著道理上的明白，运用算的技术，而没有看见事实，结局总是失败。使徒保罗题起藉看见事实而知道的事以后，（6～10，）才指引我们向罪算自己是死的，向神算自己是活的。（11。）算需要看见，看见的结果是信。我们若看见了事实，就会相信这事实，并照这事实去算。
13Many Christians have been taught the technique of reckoning themselves dead, and many have practiced this technique. Eventually, as all can prove, the technique does not work. It is not a matter of technique; it is a matter of seeing the fact that results in reckoning with a spontaneous faith. Simply using the technique of reckoning according to the doctrinal understanding without seeing the fact will always end in failure. Only after the Apostle Paul mentions the matter of knowing by seeing the fact (vv. 6-10) does he direct us to reckon ourselves dead to sin and alive to God (v. 11). Reckoning needs the seeing which results in believing. If we have seen the fact, we will believe it and reckon on it accordingly
参 藉拒绝
III. COOPERATION BY REJECTING
并献上以合作
AND PRESENTING
14我们向罪算自己是死的，向神算自己是活的，就需要将我们的肢体『献给神作义的兵器』。（六13。）许多译本这句话不是这样繙译。钦定英文译本不用『兵器』，而用『器具』。然而，同样的希腊字用于林后六章七节『义的兵器』这辞。保罗说他有义的兵器。因此，由于义与不义之间的争战，保罗在罗马六章的观念是义的兵器，不是义的器具。七章二十三节证明，有一场争战在人里面猛烈进行。十三章十二节说，『我们当…穿上光的兵器。』这也证明争战在猛烈进行。在这样的争战中，我们不需要器具；我们需要兵器。我们身体的每个肢体都是兵器。我们该为著下一场争战儆醒，因我们一直在争战。一旦我们领悟我们向罪是死的，向神是活的，并且算自己是这样，我们就必须献上我们的肢体作义的兵器以争战。
14As we reckon ourselves dead to sin and alive to God, we need to present our members as “weapons of righteousness to God” (6:13). Most versions do not translate this part of the Word this way. Instead of “weapons,” the King James Version uses the word “instruments.” However, the same Greek word is used in 2 Corinthians 6:7 in the phrase that is translated “the armor of righteousness.” It is better to render the word “armor” as “weapons.” Paul says that he has the weapons of righteousness. Thus, Paul’s concept in Romans 6 is of weapons of righteousness, not of instruments of righteousness, due to the war between righteousness and unrighteousness. Romans 7:23 proves that a battle is raging within man. Romans 13:12 says, “let us put on the weapons of light.” This also proves that a war is raging. In such a fight we do not need instruments; we need weapons. Every member of our body is a weapon. We should be on the alert for the next battle, for we are warring constantly. Once we realize that we are dead to sin and alive to God, and reckon ourselves to be such, we must present our members as weapons of righteousness to fight the battle.
15不但如此，我们需要献上自己和我们的肢体作神的奴仆。（六16，19，22。）我们若将自己献给神作奴仆，并献上我们的肢体作义的兵器，我们就自然而然的圣别。这就是说，我们与那住在我们里面作生命的复活基督站在一边。我们与这永远的生命站在一起。这样我们就给永远的生命机会，在我们里面作工，将我们从一切凡俗的事物分别出来，并圣别我们。这样献上的结果乃是圣别。这是我们经历的次序：看见、算、将自己献给神、拒绝罪、并与神合作。我们必须拒绝罪，因罪仍住在我们堕落的身体里。（六12。）不要再与罪合作；要拒绝罪，而与神合作。不要属灵到成为被动的，一点也不作甚么。被动是可怕的；你若被动，就会受欺骗、受迷惑。我们既不该被动，也不该太主动，因为我们的被动或我们的主动都没有价值。那我们该怎么办？我们必须看见事实，向罪算自己是死的，向神算自己是活的，将我们的肢体和我们自己献给神，拒绝罪，并与我们的神合作。我们不该凭自己作甚么。不要想去爱你的妻子，或服从你的丈夫。不要想办法谦卑或恩慈。然而，你需要拒绝罪。罪来向你题议时，你必须说，『罪，离开我。我与你无关。』不要让罪继续作主管辖你。（14。）这意思就是你拒绝罪，并转向神说，『主，我是你的奴仆。我要与你合作。无论我爱不爱我的妻子，这都在于你。在爱的事上，我要与你合作。我要作你的奴仆。你无论作甚么，我必跟随你，并与你合作。』不要被动或主动。只要拒绝罪，而与神合作。你若这样作，就不但是公义的，也是圣别的。你会经历内里、性质的改变。
15Furthermore, we need to present ourselves and our members as slaves to God (6:16, 19, 22). If we present ourselves to God as slaves and our members as weapons of righteousness, we will be sanctified spontaneously. This means that we take sides with the resurrected Christ Who dwells within us as life. We stand with this eternal life. In this way we give the eternal life the opportunity to work within us, to separate us from everything common, and to sanctify us. The result of this presentation is sanctification. This is the order of our experience: we see, we reckon, we present ourselves to God, we reject sin, and we cooperate with God. We must reject sin, for it still dwells in our fallen body (6:12). Do not cooperate with sin any longer. Reject sin and cooperate with God. Do not be so spiritual that you become passive and cease to do anything at all. Passivity is dreadful. If you are passive, you will be cheated and deceived. We should be neither passive nor too active, since neither our passivity nor our activity is of any value. What then should we do? We must see the facts, reckon ourselves dead to sin and alive to God, present our members and ourselves to God, reject sin, and cooperate with our God. We should not do anything on our own. Do not try to love your wife or submit to your husband. Do not try to be humble or kind. However, you need to reject sin. When sin comes to you with a proposal, you must say, “Sin, depart from me. I have nothing to do with you.” Do not let sin continue to lord it over you (6:14). This means that you reject sin and turn to God and say, “Lord, I am Your slave. I want to cooperate with You. Whether or not I love my wife, it is up to You. In the matter of loving I want to cooperate with You. I want to be Your slave. Whatever You do, I will follow You and cooperate with You.” Do not be passive or active. Simply reject sin and cooperate with God. If you do this, you will not only be righteous, but also sanctified. You will undergo an inward, dispositional change.
16圣别的结果是永远的生命。（六。）因此，罗马八章是接著罗马六章。罗马六章结束于圣别得永远的生命；罗马八章开始于生命之灵。不要问我罗马七章要放在那里。虽然这一章在圣经里，不能删去，但牠能从我们的经历除去。我们可从罗马六章的末了跳到罗马八章的开头。使徒保罗在罗马六章的意思是，一面，我们在与基督同钉十字架并同复活的事实里，另一面，我们有神圣的生命。我们与基督同钉十字架并同复活，这事实已将我们迁出亚当，迁入基督。神圣的生命使我们能过圣别的生活。我们需要看见我们已被迁移。基于我们的看见，我们藉信算自己是这样。然后我们需要拒绝罪，并将自己和自己的肢体献给神，藉此与神圣的生命合作。我们的确有地位拒绝罪，因现今我们『不在律法之下，乃在恩典之下』。（14。）罪没有立场、没有权利对我们作任何要求。反而站在恩典之下的我们，有全权拒绝罪及其权势。同时，藉著与基督站在一边，我们献上自己和自己的肢体，作神的奴仆，使神圣的生命在我们里面作工，用神的圣别性情来圣别我们，不但在地位上，也在性质上。总括起来，我们可以说，我们都已浸入基督。藉著浸入祂，我们在基督的死与复活里与祂联合。我们在祂的死里与祂联合生长，现今在祂复活的生命里与祂联合生长。我们看见我们向罪是死的，向神是活的，并在我们属天的账簿里这样算。基于这个算，我们献上自己作神的奴仆，并献上我们的肢体作义的兵器。这给我们里面神圣的生命机会，作牠圣别的工作。然后我们学习拒绝罪，并与神合作。这一切的结果就是圣别，结局乃是永远的生命。赞美主！
16The issue of sanctification is life eternal (6:22). Thus, Romans 8 follows Romans 6. Romans 6 concludes 22 with sanctification unto eternal life; Romans 8 begins with the Spirit of life. Do not ask me where to put Romans 7. Although this chapter is in the Bible and cannot be deleted, it can be eradicated from our experience. We may leap from the end of Romans 6 to the beginning of Romans 8. What the Apostle Paul means in Romans 6 is that, on the one hand, we are in the fact of having been crucified and resurrected with Christ and that, on the other hand, we have the divine life. That fact that we have been crucified and resurrected with Christ has transferred us out of Adam into Christ. The divine life enables us to live a sanctified life. We need to see that we have been transferred. Based upon our seeing, we reckon ourselves as such by believing. Then we need to cooperate with the divine life by rejecting sin and by presenting ourselves and our members to God. We do have a position to reject sin, for now we are “not under law but under grace” (6:14). Sin has no ground, no right, to make any claims upon us, but instead we, standing under grace, have the full right to reject sin and its power. At the same time, by taking sides with Christ, we present ourselves and our members as slaves to God that the divine life may work within us to sanctify us, not only positionally, but also dispositionally, with the holy nature of God. As a summary, we may say that we have all been baptized into Christ. By being baptized into Him we have been identified with Him in His death and resurrection. We have grown together with Him in His death and are now growing together with Him in His resurrection life. We see that we are dead to sin and alive to God and reckon it so in our heavenly accounting book. Based upon this reckoning, we present ourselves as slaves to God and our members as weapons of righteousness. This affords the opportunity for the divine life within us to do its sanctifying work. Then we learn to reject sin and to cooperate with God. The result of it all is sanctification, which ends with life eternal. Praise the Lord!