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罗马书生命读经 · 第17篇

生命里的圣别

SANCTIFICATION IN LIFE
1在我们来到关于得荣这段以前，我有负担释放一篇附加的信息，论到生命里的圣别。
1Before we come to the section on glorification, I have a burden to give an additional message on the matter of sanctification in life
神的公义、圣别和荣耀
GOD’S RIGHTEOUSNESS, HOLINESS, AND GLORY
2保罗是绝佳的作者，他的思想非常深。在罗马书里，保罗首先说到定罪这个主题，然后往前说到称义、圣别和得荣。神对付我们时，总是顾到祂的三个神圣属性－祂的公义、圣别和荣耀。神是公义的，神是圣别的，神也是荣耀的神。公义与神的行动、作法、行为、和活动有关；神所作的一切都是公义的。圣别是神的性情；圣别不是行动的事，乃是性情（性质）的事。正如桌子的性质是木，书的性质是纸；照样，神的性情乃是圣别。神的行动是公义的，祂的性情是圣别。那么荣耀是甚么？荣耀是神自己得著彰显。神得著彰显，那就是荣耀。所以，在公义里我们看见神的作法，在圣别里我们看见神的性情，在荣耀里我们看见神得著彰显。罗马书的三段－称义、圣别和得荣－是照著神的这三个属性构成的：称义是照著神的公义，圣别（sanctification）是照著神的圣别（holiness），得荣是照著神的荣耀。在神救恩的第一阶段，我们有分于神的公义。这是称义，我们在其中得著神的公义。在第二阶段，我们在圣别的过程中，神在这过程中将祂神圣的性情作到我们里面。在称义里神的义算给我们，但这义没有作到我们里面。然而，在神的圣别里，祂的圣别作到我们这人里面。虽然我们外面已得著并有分于神的公义，但神的圣别需要作到我们里面。神救恩的第二阶段，是祂将祂圣别的性情作到我们这人里面。为了完成这事，神经过了过程，成了便利的生命之灵。（罗八2。）在经过过程以前，祂不是便利的，不能实行这圣别的主观工作。在祂经过过程以前，祂能创造世界，但祂不能进入祂的造物里面。虽然祂能在我们以外作许多事，但祂不能进入我们里面，直到祂经过了成为肉体、钉十字架、和复活的完整过程。祂既经过过程，就成了便利的生命之灵，如今仍然是。现今祂像供人呼吸的空气一样，（约二十22，）很容易进到我们里面。神这便利的生命之灵，已进入我们灵里，使其成为生命。基督这赐生命的灵在我们里面，我们的灵就因义是生命。（罗八10。）主藉著重生，已使我们的灵成为生命。现今，祂是在我们灵里的生命之灵，正将祂自己从我们的灵扩展到我们的魂－我们的心思、情感和意志里。至终，祂甚至要扩展到我们必死的身体里。这样，神就以祂自己浸透我们；这浸透称为圣别。藉著这浸透，神就将祂自己同祂圣别的性情作到我们全人里面，作到我们的灵、魂、和体里面。（帖前五23。）因此，我们全人将完全被祂圣别的性情弥漫、圣别。现今我们正经过这圣别的过程，这是神救恩的第二阶段。在下一阶段，我们要被提并得荣。那将是我们的身体得赎。得荣的意思是，我们卑贱的身体改变形状，成为荣耀的身体。（腓三21。）那时我们要完全并绝对被带进作我们荣耀的神自己里面。然后我们要完全得荣耀。神救恩的第一阶段，称义，顾到我们的灵；第二阶段，圣别，主要是对付我们的魂，也有一点浸透我们的身体；第三阶段，得荣，与我们物质的身体有关。在罗马八章十节保罗说，基督若在我们里面，我们的灵就因义是生命，这意思是在神的称义里，我们得著了义。藉著这义，我们的灵已活过来，并实际成为生命。然而，我们的魂里还没有神圣的生命。所以，我们需要藉著将心思置于灵，与内住的基督合作，使生命之灵能以祂自己浸透我们的心思。这样，我们的心思就会成为生命。我们若继续合作，这浸透并扩展的一位，甚至要将祂自己从我们的灵扩展到我们必死的身体里。然后我们只需要等候我们的身体被带进祂荣耀里的时候，那将是我们的得荣。
2Paul was an excellent writer and his thought was very deep. In the book of Romans Paul firstly covers the subject of condemnation and then proceeds to cover justification, sanctification, and glorification. As God deals with us, He always cares for three of His divine attributes—His righteousness, holiness, and glory. God is righteous, God is holy, and God is a God of glory. Righteousness is related to God’s acts, to His ways, actions, and activities. Everything God does is righteous. Holiness is God’s nature. Holiness is not a matter of action, but of nature. As the nature of a table is wood and the nature of a book is paper, so the nature of God is holiness. God’s acts are righteous and His nature is holiness. What is glory? Glory is God Himself expressed. When God is expressed, that is glory. Therefore, in righteousness we see God’sways, in holiness we see God’s nature, and in glory we see God expressed. Three of the sections in Romans— justification, sanctification, and glorification— were composed according to these three attributes of God: justification according to God’s righteousness, sanctification according to God’s holiness, and glorification according to God’s glory. In the first stage of God’s salvation we participate in the righteousness of God. This is justification in which we gain God’s righteousness. In the second stage we are in the process of sanctification, a process in which God works His divine nature into us. God’s righteousness is reckoned to us in justification, but it is not wrought into us. However, in God’s sanctification His holiness is wrought into our being. Although we have obtained and participated in God’s righteousness outwardly, God’s holiness needs to be wrought into us inwardly. The second stage of God’ss alvation is that He works His holy nature into our being. In order to accomplish this God has been processed into the available Spirit of life (8:2). Before being processed He was not available to perform this subjective work of sanctification. Before He was processed He was able to create the world, but He was unable to enter into His creature. Although He could do many things outside of us, He could not come into us until He had passed through the complete process of incarnation, crucifixion, and resurrection. Since being processed, He has become and still is the available Spirit of life. Now, like the air for breathing (John 20:22), it is so easy for Him to enter into us. As the available Spirit of life, God has come into our spirit, making it life. Since Christ, the life - giving Spirit, is in us, our spirit is life because of righteousness (8:10). The Lord has made our spirit life by regeneration. Now, as the Spirit of life in our spirit, He is spreading Himself from our spirit into our soul — into our mind, emotion, and will. Eventually, He will even expand into our mortal body. In such a way God saturates us with Himself. This saturation is called sanctification. Through this saturation God works Himself with His holy nature into our entire being, into our spirit, soul, and body (1 Thes. 5:23). Thus, our whole being will be fully permeated, sanctified, with His holy nature. We are presently undergoing this process of sanctification, the second stage of God’ss alvation. In the next stage we will be raptured and glorified. That will be the redemption of our body. Glorification means to transfigure our vile body into a glorious body (Phil. 3:21). At that time we will be completely and absolutely brought into God Himself as our glory. Then we will be fully glorified. The first stage of God’ss alvation, justification, takes care of our spirit; the second stage, sanctification, mainly deals with our soul, with as light amount of saturation in our body; and the third stage, glorification, concerns our physical body. In Romans 8:10 Paul says that if Christ is in us, our spirit is life because of righteousness, meaning that in God’s justification we have gained righteousness. Through this righteousness our spirit has been made alive and actually becomes life. However, there is not yet the divine life in our soul. Therefore, we need to cooperate with the indwelling Christ by setting our mind upon the spirit, enabling the Spirit of life to saturate our mind with Himself. Then our mind will be life. If we continue to cooperate, this saturating and spreading One will spread Himself from our spirit even into our mortal body. Then we only need wait for the time when our body will be brought into His glory. That will be our glorification.
3现今我们能领会为甚么保罗按这样的次序写罗马书，称义在先，圣别和得荣跟著。这三段说到完整救恩的三个阶段，与我们这人的三部分相符。在称义里，我们的灵活过来；在圣别里，我们的魂成为生命；在得荣里，甚至我们的身体也要满了生命。这过程完成时，我们不但要得称义，得圣别，也要得荣。现今我们乃是在圣别的过程中。因此，我有负担释放本篇信息，论到生命里的圣别。虽然你也许从未听过生命里的圣别这辞，然而这乃是事实。从罗马书开头到八章十三节，说到两件主要的事：称义和圣别。在称义里，神将祂的义赐给我们，这义就是基督自己。神已使基督成为我们的义。然而，这是客观的，因为义乃是基督作我们的遮盖。因此，义是客观的，像房顶一样遮盖我们。然而，在第二阶段－圣别，神正将基督作到我们里面，使祂主观的成为我们的圣别。我们全人要被神圣别的性情弥漫。这就是生命里的圣别。
3Now we can understand why Paul wrote Romans in the order that he did, with justification first, followed by sanctification and glorification. These three sections cover the three stages of complete salvation and correspond to the three parts of our being. In justification our spirit is made alive, in sanctification our soul is made life, and in glorification even our body will be full of life. When this process is completed, we will not only be justified and sanctified, but also glorified. Presently we are in the process of sanctification. Thus, I am burdened to give this message on sanctification in life. Although you may never have heard the term sanctification in life, it is nevertheless a fact. From the beginning of the book of Romans through 8:13 two main things are covered, justification and sanctification. In justification God gives us His righteousness, which is Christ Himself. God has made Christ righteousness to us. However, this is objective, for righteousness is Christ as our covering. Hence, righteousness is objective, like a roof that covers us. However, in the second stage, sanctification, God is working Christ into us to make Him our sanctification subjectively. Our whole being will be permeated with the holy nature of God. This is sanctification in life
罗马书里的生命与圣别
LIFE AND SANCTIFICATION IN ROMANS
4在罗马书前七章半，生命这辞用了许多次。这生命主要是为著圣别。藉著这生命，基督弥漫我们，浸透我们，并将神的圣别性情注入我们里面，使我们在性质上成为圣别。在圣经别卷书里题到藉血圣别，并告诉我们基督的血圣别了我们。（来十三12。）然而，我们在罗马书里没有看见圣别的这一面。在罗马书里，没有客观的藉血圣别，只有生命里主观的圣别。所以，本篇信息是说到生命里的圣别。因此，我们需要研读并思想几处题起生命这事的经文。
4In the first seven and a half chapters of Romans the word life is used many times. This life is mainly for sanctification. It is by this life that Christ permeates us, saturates us, and infuses the holy nature of God into us, making us holy dispositionally. In other books of the Bible we find mention of sanctification by the blood and are told that the blood of Christ has sanctified us (Heb. 13:12). However, we do not find this aspect of sanctification in the book of Romans. In Romans we do not have objective sanctification by the blood, but subjective sanctification in life. Therefore, this message is concerned with sanctification in life. Thus, we need to read and consider several verses which mention this matter of life
5在一章四节，保罗论到基督说，祂『按圣别的灵说，是从死人的复活，以大能标出为神的儿子』。这里『圣别的灵』与一章三节的『肉体』是对比。一章三节的肉体是指基督属人的素质，照样，本节的灵不是指圣灵的人位，乃是指基督神圣的素质，就是『神格的丰满』。（西二。）基督这神圣的素质，就是灵神自己，（约四24，）就是基督的神性，是圣别的，满了圣别的性情和品质。基督有两种性情：属人的和神圣的。每一种性情都有一种素质。祂属人性情（人性）的素质是肉体；祂神性的素质是圣别的灵。因此，这里圣别的灵是基督人位的神圣素质。这素质就是圣别。
5In 1:4 Paul speaks of Christ saying that He “was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead.” The “Spirit of holiness” here is in contrast with the “flesh” in 1:3. As the flesh in 1:3 refers to the human essence of Christ, so the Spirit in this verse refers not to the Person of the Holy Spirit, but to the divine essence of Christ, which is “the fulness of the Godhead” (Col. 2:9). This divine essence of9 Christ, being God the Spirit Himself (John 4:24), is of holiness, full of the nature and quality of being holy. Christ has two natures: the human and the divine. With each nature there is an essence. The essence of His human nature, His humanity, is flesh; the essence of His divinity is the Spirit of holiness. Thus, the Spirit of holiness here is the divine essence of Christ’s Person. This essence is holiness.
6一章十七节下半宣告：『义人必本于信得生并活著。』我们得生命是为著甚么目的？目的主要是为使我们得圣别。虽然我们已得称义，但我们仍需要得生命，使我们得圣别，就是得著神的圣别性情作到我们这人里面。这就是圣别。在五章十节保罗说，『我们…要在祂的生命里得救。』这种在祂生命里的拯救不是为著称义；那已经藉著祂的死给我们得著了。虽然我们藉著基督的死已得著称义，但我们仍需要在祂拯救的生命里得圣别。因此，在生命里得救不是为著称义，主要的乃是为著圣别。罗马五章十七节说到在生命中作王。保罗说，『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。』我们已客观的接受义，但我们还没有主观的得著圣。我们需要在生命中作王，使我们得著主观的圣，而得以圣别。所以，本节的生命是为著神救恩进一步的阶段，主要是圣别的阶段。
6The last part of 1:17 declares, “But the just shall live by faith.” “Shall live” may be translated as “shall have life and live.” For what purpose shall we have life? For the purpose mainly that we might be sanctified. Although we have been justified, we still need to have life that we might be sanctified, that is, have God’sho ly nature wrought into our being. This is sanctification. In 5:10 Paul says that “we shall be saved in His life.” This saving in His life is not for justification; that has already been obtained by His death. Although we have received justification by Christ’s death, we need to be sanctified in His saving life. Hence, to be saved in life is not for justification, but mainly for sanctification. Romans 5:17 speaks of reigning in life. Paul says, “Those who receive the abundance of grace and of the gift of righteousness shall reign in life through the One, Jesus Christ.” We have received righteousness objectively, but we do not yet have holiness subjectively. We need to reign in life that we may have subjective holiness for our sanctification. Therefore, life in this verse is for a further stage of God’ss alvation, mainly that of sanctification
7在五章二十一节保罗说，『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。』恩典藉著义作王，叫人得永远的生命，是为著甚么目的？既然本节是在关于圣别的这段里，我们就必须说，恩典藉著义作王，叫人得永远的生命，主要是为著圣别。罗马六章四节说，『好叫我们在生命的新样中生活行动，像基督藉著父的荣耀，从死人中复活一样。』在生命的新样中生活行动，不是为著称义，乃是为著圣别，如十九、二十二节里『以至于圣别』和『圣别的果子』这些辞所指明的。然后六章五节说，『我们若在祂死的样式里与祂联合生长，也必要在祂复活的样式里与祂联合生长。』本节说到生长，而生长乃是生命的事。我们已在基督死的样式里与祂联合生长，现今乃是在祂复活的样式里，就是『在生命的新样中』，与祂联合生长。这样在生命的新样中与基督联合生长，主要也是为著圣别。
7In 5:21 Paul says that “grace might reign through righteousness unto eternal life through Jesus Christ our Lord.” Grace reigns through righteousness unto life eternal for what purpose? Since this verse is in the section on sanctification, we must say that grace reigns through righteousness unto eternal life mainly for sanctification. Romans 6:4 says that “as Christ was raised from among the dead through the glory of the Father, even so we also should walk in newness of life.” Walking in newness of life is not for justification, it is for sanctification, as indicated in verses 19 and 22 by the phrase “unto sanctification.” Then 6:5 reads, “For if we have grown together with Him in the likeness of His death, we should also grow in the likeness of His resurrection.” This verse speaks of growing, and growing is a matter of life. We have grown together with Christ in the likeness of His death and now we are growing with Him in the likeness of His resurrection, that is, “in newness of life.” This growing with Christ in newness of life is also mainly for sanctification.
8我们向人传福音，若是传得适当，传得彀活，活的基督就要灌注到他们里面。人不但接受信的能力，也藉著信接受生命的种子。我们为初信者施浸时，在那个浸里，他们里面生命的种子就与基督联合生长。这正是保罗在六章五节的意思。我们为每位初信者施浸时，撒在他们里面生命的种子，就在基督死的样式里，就是『在浸里』，与祂联合生长。以后，初信者必须在基督复活的样式里，就是『在生命的新样中』，与基督联合生长。所以，从基督撒在初信者里面的时候起，他就必须在生命里生长。这生长不是为著称义，主要的乃是为著圣别。现在我们需要读六章十一节：『这样，你们在基督耶稣里，向罪也当算自己是死的，向神却当算自己是活的。』我们在基督里，向神必须算自己是活的。这就是说，我们得称义以后，乃是活的，为叫我们圣别。罗马六章十九节说，『将肢体献给义作奴仆，以至于圣别。』我们从前怎样将肢体献给不洁作奴仆，以至于不法，现今需要照样将肢体献给义作奴仆，以至于圣别。圣别不仅是地位上的更动，就是从凡俗属世的地位，分别到为著神的地位，如在马太二十三章十七、十九节（那里说到金子藉著殿成圣，礼物藉著坛成圣，是地位的改变），及在提前四章三至五节（那里说到食物藉著圣徒的祷告成为圣别）所说明的；也是性质上的变化，就是藉著基督这赐生命的灵，用神圣别的性情浸透我们全人，将我们天然的性质变化为属灵的性质，如罗马十二章二节，林后三章十八节所说的。这是漫长的过程，开始于重生，（彼前一2～3，多三5，）经过整个基督徒生活，（帖前四3，来十二14，弗五26，）并在被提时，就是生命成熟时达到完成。（帖前五23。）
8When we preach the gospel to people in an adequate and living way, the living Christ will be transfused into them. Not only will people receive the ability to believe, but also through believing the seed of life. As we baptize new converts, in that baptism the seed of life within them grows together with Christ. This is precisely Paul’s meaning in 6:5. As we baptize each new convert, the seed of life which has been sown into him grows together with Christ in the likeness of His death, that is, “in baptism.” Afterward, the new convert must grow together with Christ in the likeness of His resurrection, that is, “in newness of life.” Therefore, from the time that Christ is sown into a new convert he must grow in life. This growth is not for justification; it is mainly for sanctification. Now we need to read 6:11. “So also reckon yourselves to be dead indeed to sin but alive to God in Christ Jesus.” We may render the latter part of this verse as “living to God in Christ Jesus.” We must reckon ourselves in Christ as living to God. This means that, after being justified, we, then, are living for sanctification. Romans 6:19 says to “present your members as slaves to righteousness unto sanctification.” As we have presented our members as slaves to uncleanness unto lawlessness, now we are required to present them as slaves to righteousness unto sanctification. Sanctification is not only a matter of position, that is, to be separated from a common, worldly position to a position for God, as illustrated in Matthew 23:17, 19 (where the gold is sanctified by the temple, and the gift by the altar, in changing their position), and in 1 Timothy 4:3-5 (where food is sanctified by the saints’ prayer). Sanctification is also a matter of disposition, that is, being transformed from a natural disposition to a spiritual one, as mentioned in Romans 12:2 and 2 Corinthians 3:18. This is a matter of a long process, beginning with regeneration (1 Pet. 1:2-3; Titus 3:5), passing through the whole Christian life (1 Thes. 4:3; Heb. 12:14; Eph. 5:26), and reaching completion at the time of rapture, at the maturity of life (1 Thes. 5:23).
9罗马书中的『圣』字，在希腊文里有：hagios（哈吉欧斯）、hagiosune（哈吉欧苏内）、hagiazo（哈吉阿奏）、及hagiasmos（哈吉阿斯摩斯），都属同字根，基本意义是分出，分别。哈吉欧斯，在一章二节，五章五
9The Greek words, hagios, hagiosune, hagiazo, and hagiasmos, used in the book of Romans are of the same root, which fundamentally means separated, set apart. Hagios is translated holy in 1:2; 5:5; 7:12; 9:1; 11:16; 12:1; 14:17; 15:13, 16; 16:16, and saints in 1:7; 8:27; 12:13; 15:25, 26, 31; 16:15.
节，七章十二节，九章一节，十一章十六节，十四章十七节，十五章十三节、十六节译为『圣』；在
十二章一节，十六章十六节译为『圣别的』；在一章七节，八章二十七节，十二章十三节，十五章二十五节、二十六节、三十一节，十六章
10十五节译为『圣徒』。
10
11哈吉欧苏内，在一章四节译为『圣别的』。哈吉阿奏，是动词，在十五章十六节译为『得以圣别』。哈吉阿斯摩斯，在六章十九节、二十二节译为『圣别』。所以，『圣』意分出，分别（归神）；『圣徒』意分出的人，分别（归神）的人；『圣别』指圣别的性情和品质；『圣别』（归神）是圣别所产生的实际果效、行动特点、以及终极情形。现在让我们读六章二十二节：『但现今你们既从罪里得了释放，作了神的奴仆，就有圣别的果子，结局就是永远的生命。』这里不是说，『就有称义的果子，结局就是天堂。』这里说，『就有圣别的果子，结局就是永远的生命，』乃指生命里的圣别。圣别带进生命的丰富，将我们带进神圣生命之丰富的享受里。然后六章二十三节说，『神的恩赐，在我们的主基督耶稣里，乃是永远的生命。』永远的生命这神的恩赐赐给我们，主要是要圣别我们，而圣别乃是使我们有分于这生命的丰富。
11Hagiosune is translated holiness in 1:4. Hagiazo is a verb used as a participle and is translated sanctified in 15:16. Hagiasmos is translated sanctification in 6:19, 22. Hence, holy means separated, set apart (to God). Saints means the separated ones, the ones set apart (to God). Holiness is the nature and quality of being holy. Sanctification is the practical effect produced, the character and activity, and the resultant state of being sanctified (to God). Now let us read 6:22. “But now, having been freed from sin and having been enslaved to God, you have your fruit unto sanctification, and the end eternal life.” Here it does not say “fruit unto justification and the end the heavens.” It says “fruit unto sanctification and the end life eternal,” referring to sanctification in life. Sanctification issues in the riches of life. It brings us into the enjoyment of the riches of the divine life. Then 6:23 says, “The free gift of God is eternal life in Christ Jesus our Lord.” Eternal life as the free gift of God is given to us mainly to sanctify us, and sanctification brings us into the participation of the riches of this life.
12现在我们往前到第八章。虽然我们已相当熟悉罗马八章里关于生命的经节，但我有负担使这些经文深深印在你们里面，使你们永不忘记。罗马八章二节宣告：『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』生命之灵的律释放了我们，不是为著称义，主要的乃是使我们圣别。
12Now we proceed to chapter eight. Although we have become quite familiar with the verses regarding life in Romans 8, I am burdened that they be so deeply impressed upon you that you will never forget them. Romans 8:2 declares, “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” The law of the Spirit of life has freed us not for justification; it has freed us mainly that we might be sanctified.
13罗马八章六节说，『心思置于灵，乃是生命平安。』心思置于灵，乃是生命，这主要是为著圣别，为著在生命里以神圣别的性情浸透我们。请注意罗马八章十节：『但基督若在你们里面，身体固然因罪是死的，灵却因义是生命。』我们需要留意『固然』和『却』：基督若在我们里面，身体固然因罪是死的，灵却因义是生命。基督进到我们里面，我们的身体因罪仍是死的。但是，因为我们得著神的义，我们的灵就是生命。本节不代表我们属灵生命上的长进；实际上这是我们属灵生命的开始。这节说到我们得称义，基督进到我们里面的时候。我们得称义的时候，就得著神的义，并且基督进到我们里面。虽然我们的身体因罪仍是死的，我们的灵因神的义却成为生命。在八章十一节，我们看见非常有意义的『然而』：『然而那叫耶稣从死人中复活者的灵，若住在你们里面，那叫基督从死人中复活的，也必藉著祂住在你们里面的灵，赐生命给你们必死的身体。』祂一旦进到我们里面，就需要居住、安家在我们里面。我们若让祂这样作，祂就必赐生命给我们必死的身体。我们死了的身体要藉著内住的灵活过来。八章十节说基督在我们里面，指我们属灵经历的第一阶段。八章十一节说到那住在我们里面的灵，指进一步的阶段。基督进到我们里面，就点活我们的灵，并使其成为生命。但基督住在我们里面，安家在我们里面，就点活我们的身体，并以生命浸透牠。要记得，八章十节指基督进到我们里面这起初的阶段。起初的阶段是基督进到我们里面，我们的灵是生命，但我们的身体仍是死的。然而，倘若从那时起，我们让基督安家在我们里面，意思就是我们让祂将自己扩展到我们的心思、情感和意志里，祂就会将祂自己这生命甚至分赐给我们的身体。这时我们的身体就要被生命浸透，这主要是为著圣别。
13Romans 8:6 says that “the mind set on the spirit is life and peace.” The mind set on the spirit is life mainly for sanctification, for saturation in life with the holy nature of God. Notice Romans 8:10. “And if Christ is in you, though the body is dead because of sin, yet the spirit is life because of righteousness.” We need to pay attention to the words “though” and “yet”: if Christ is in us, “though the body is dead because of sin, yet the spirit is life because of righteousness.” When Christ comes into us, our body is still dead because of sin. But, because we have obtained God’s righteousness, our spirit is life. This verse does not represent a further advance in our spiritual life; it is actually the beginning of our spiritual life. It refers to the time when we were justified and Christ came into us. At the time of our justification we obtained the righteousness of God, and Christ came into us. Although our body remained dead because of sin, our spirit became life because of the righteousness of God. In 8:11 we see a very significant “but.” “But if the Spirit of Him Who raised Jesus from among the dead dwells in you, He Who raised Christ Jesus from among the dead will also give life to your mortal bodies through His Spirit Who indwells you.” Once He has come into us, He needs to dwell, to make His home in us. If He is allowed to do this, He will give life to our mortal bodies. Our bodies which were dead will be made alive through the indwelling Spirit. When 8:10 says that Christ is in us, it is referring to the first stage of our spiritual experience. When 8:11 speaks of the Spirit dwelling in us, it designates a further stage. As Christ comes into us, He enlivens our spirit and makes it life. But when Christ dwells in us, making His home in us, He enlivens our body, and saturates it with life. Remember that 8:10 refers to the initial stage of Christ’s coming into us. The initial stage is that Christ comes into us, our spirit is life, and our body remains dead. However, if from that time we allow Christ to make His home in us, meaning that we allow Him to spread Himself into our mind, emotion, and will, He will impart Himself as life even to our body. At this time our body will be saturated with life mainly for sanctification.
14罗马八章十三节继续说，『因为你们若照肉体活著，必要死；但你们若靠著那灵治死身体的行为，必要活著。』我们若靠著那灵治死身体的行为，必要活著，这主要的目的是为著圣别，使我们彻底并完全被基督弥漫。十一节说，那灵若安家在我们里面，祂就要分赐生命给我们必死的身体。十三节说，我们若治死身体一切的行为，必要活著。这意思就是：需要我们的合作。在里面，我们需要让基督这赐生命的灵安家在我们心里，使祂将生命分赐到我们的身体里。在外面，我们需要治死身体一切的行为，使我们活著。这是将基督的十字架，实际应用在我们身体一切的行为上。我们若这样作，必要活著，并且享受基督作生命。我们要进入基督这生命的丰富里。然后这生命要以神的一切所是浸透我们这人，并要以神的圣别性情弥漫我们，我们也要得著圣别。保罗在十五章十六节甚至说，『叫所献上的外邦人，在圣灵里得以圣别，可蒙悦纳。』外邦人，包括许多从前拜偶像的人和同性恋者，要在性质上凭神的性情而得以圣别。这是生命里的圣别。如我们所看见的，圣别与生命二辞，在关于圣别的这段用了好几次。我们都必须看见二者之间的关系。保罗的思想非常深。在保罗里面有神公义、圣别、和荣耀的思想。这些神圣的属性必须是我们的：神的公义必须是我们的公义，祂的圣别必须是我们的圣别，祂的荣耀也必须是我们的荣耀。保罗在林前一章三十节题起这三者；他说，神使基督成为给我们的智慧：公义、圣别1和救赎。（林前一章三十节的救赎，1意思是得荣。）因此，保罗在林前一章三十节用一句话说到这三件事，但在罗马书里他用八章经文来解释。罗马一至八章乃是林前一章三十节的解释。我们怎能得著神的义？要得著祂的义，有四项是必需的－平息、救赎、称义、和好。这四个辞指明神要将祂的义分赐给我们所作的工。因此，神作了许多事，好将祂的义赐给我们；这不是容易的工作。神必须成就平息、救赎、称义、和好。我们必须记得第五篇信息里所说这四个辞的定义，以及四者之间的不同。
14Romans 8:13 continues, “For if you live according to flesh, you are about to die; but if by the Spirit you put to death the practices of the body, you will live.” If we put to death the practices of the body by the Spirit, we will live mainly for the purpose of sanctification, to be permeated thoroughly and fully with Christ. Verse 11 says that if the Spirit makes His home in us, He will impart life to our mortal bodies. Verse 13 says that if we put to death all the practices of our body, we will live. This means that it requires our cooperation. Inwardly, we need to let Christ, the life - giving Spirit, make His home in our heart that He may impart life into our body. Outwardly, we need to put to death all the practices of our body that we may live. This is to apply the cross of Christ in a practical way to all the practices of our body. If we do this, we will live and enjoy Christ as life. We will enter into the riches of Christ as life. This life will then saturate our being with all that God is. It will permeate us with God’sho ly nature, and we will be sanctified. Paul even says in 15:16 “that the offering of the nations might be acceptable, having been sanctified in the Holy Spirit.” The nations, the Gentiles, including many who were idol worshippers and sodomites, will be dispositionally sanctified with God’s nature. This is sanctification in life. As we have seen, the words sanctification and life are used several times in this section on sanctification. We all have to see the relationship between them. Paul’s thought was very deep. Within Paul was the thought of God’s righteousness, holiness, and glory. These divine attributes must be ours: God’s righteousness must be our righteousness; His holiness must be our holiness; and His glory must be our glory. Paul refers to these three things in 1 Corinthians 1:30, where he says that God has made Christ wisdom to us: both righteousness, sanctification, and redemption. (Redemption in Corinthians 1:30 means glorification.) Thus, in Corinthians 1:30 Paul covers these three things in one sentence, but in the book of Romans he takes eight chapters to expound them. Romans 1 through 8 is an exposition of 1 Corinthians 1:30. How can we have God’s righteousness? In order to possess His righteousness four items are necessary — propitiation, redemption, justification, and reconciliation. These four words indicate God’s work in imparting to us His righteousness. Thus, God did a great deal in order to grant us His righteousness; it was not an easy task. God had to accomplish propitiation, redemption, justification, and reconciliation. We must remember the definitions of these four terms and the difference between them which we covered in message five.
15神客观的作工，将祂的义赐给我们以后，现今正主观的作工，将祂的圣别分赐到我们里面。神要将祂圣别的性情灌输并注入我们这人里面。因此，我们这人里面要有祂圣别、神圣的素质。我们要完全被神圣别的性情浸透并弥漫。这是罗马书里的圣别。虽然圣别的确有地位的一面，但那不是我们在罗马书里所看见的一面。罗马书里的圣别是主观的、性质上的，因为有神的性情作到我们的性情里。祂的性情甚至要作到我们的性质里，改变我们的全人。
15After working objectively to give us His righteousness, God is now working subjectively to impart His holiness into us. God is going to transfuse and infuse His holy nature into our being. Thus, within our being we will have His holy, divine essence. We will be completely saturated and permeated with the holy nature of God. This is sanctification in the book of Romans. Although sanctification does have a positional aspect, that is not the aspect we find in Romans. Sanctification in Romans is subjective and dispositional, for God’s nature is being wrought into our nature. His nature will even be wrought into our disposition, changing our whole being
神在圣别上的目的
GOD’S PURPOSE IN SANCTIFICATION
16这性质上的圣别，目的何在？目的是使神产生许多儿子。（罗八。）约翰一章十二节告诉我们，我们已成为神的儿女，我们已生为神的儿女。然而，让我问你一个问题：你信你实际上看起来像神的儿子么？你看起来像谁的儿子？虽然有些基督徒要在道理上与我争辩，但我宁愿问他们是怎样的人？不错，所有的真基督徒都已生为神的儿女，但他们需要长大以至于圣别，使他们看起来像神的儿子。许多真基督徒重生成为神的儿女以后，继续过属世的生活。他们需要在神圣的生命里得以圣别，使他们长大达到神圣儿子名分的成熟。主已将我们带进祂的恢复里，祂的恢复是为著实际和实行。愿我们仰望主的怜悯，使祂拯救我们脱离虚空的知识。我们所需要的是实际和实行。保罗在罗马书里所写的，与实际和实行有关。神完成了大工，使我们得著祂的义。现今祂正在我们里面作工，使我们圣别，使祂圣别的性情完全作到我们这人里面。我们不但要有在外面客观的圣别，也要有在里面主观的圣别。至终，我们要被祂圣别的性情充满。在这些信息中，我无意仅仅给人罗马书的另一种解经。今天主在我们中间所作的，是要开启我们的眼睛，使我们看见我们需要祂圣别的工作。我们需要祂圣别人的生命。我们需要祂永远的生命，将祂圣别的所是作到我们的性情里，使我们真正、实际的作祂的儿子，不是在言语上，乃是在实际上。虽然我们生为神的儿女，但我们不像神的儿子。因此，我们需要生命里主观的圣别。
16What is the purpose of this dispositional sanctification? The purpose is that God may produce many sons (Rom. 8:29). John 1:12 tells us that we have become the 29 children of God, that we have been born as children of God. Nevertheless, let me ask you a question: do you believe that you actually look like a son of God? Whose son do you look like? Although some Christians want to argue with me doctrinally, I prefer to inquire into what kind of person they are. Yes, all real Christians have been born as children of God, but they need to grow into sanctification that they may look like the sons of God. So many genuine Christians, after being regenerated to be the children of God, continue to live in a worldly way. They need to be sanctified in the divine life that they may grow into the maturity of the divine sonship. The Lord has brought us into His recovery, and His recovery is for reality and practicality. May we look to the Lord for His mercy that He may rescue us from vain knowledge. What we need is reality and practicality. In the book of Romans what Paul wrote regards reality and practicality. God has accomplished a great work that we might have His righteousness. Now He is working within us that we may be sanctified, that His holy nature may be fully wrought into our being. We will not only be sanctified outwardly and objectively, but also inwardly and subjectively. Eventually, we will be filled with His holy nature. In these messages I have no intention of giving merely another exposition of the book of Romans. What the Lord is doing among us today is to open our eyes that we may see our need for His sanctifying work. We need His sanctifying life. We need His eternal life to work His holy being into our nature that we might actually and practically be His sons, not in word, but in reality. Although we were born children of God, we do not resemble the sons of God. Thus, we need the subjective sanctification in life.
17圣别带进变化。我们需要从一种形状变化成另一种形状。然而，不但外面的形状必须改变，里面的本质、里面的素质也必须改变。这里面本质的改变需要圣别的过程。赞美主，祂正作工在我们里面！我们已得称义，现今正被圣化。神正将祂的圣别作到我们里面，我们要在生命里得圣别。钉十字架的基督是为著我们的称义，复活的基督是为著我们的圣别。基督死在十字架上，主要是为著我们的称义。基督在肉体里作救赎主，是为著我们的称义；但现今祂在我们灵里作赐生命的灵，为著我们的圣别活在我们里面。从前祂是钉十字架的一位；现今祂是复活的一位。从前祂在肉体里是我们的救赎主；现今祂在我们灵里是赐生命的灵。祂这赐生命的灵是我们的生命，并且正以祂圣别的性情浸透我们这人，直到我们在性质上彻底圣别。因这缘故，罗马书与新约别卷书不同，其中的圣别不是在地位上藉著血，乃是在性质上藉著生命，甚至藉著活的主自己。主正在我们灵里作工，将祂自己从我们这人的中心扩展到我们的每一部分，直至达到圆周。然后我们要完全被祂圣别的性情浸透。因此，我们的全人要藉著基督这赐生命的灵，并藉著祂四重的生命而得以圣别。我们看过，祂的生命是四重的：在神圣的灵里、在我们人的灵里、在我们的心思里、并在我们必死的身体里是生命。所以，祂这赐生命的灵，正以祂丰富的生命圣别我们。祂是如此丰富！祂甚至丰富到足以用生命供应我们必死的身体。
17Sanctification brings in transformation. We need to be transformed from one form into another. However, not only the outward form must be changed, but the inward substance, the inward essence must also be changed. This change of inward substance requires the process of sanctification. Praise the Lord that He is working in us! We have been justified and now we are being sanctified. God is working His holiness into us, and we shall be sanctified in life. The crucified Christ was for our justification, and the resurrected Christ is for our sanctification. Christ died on the cross primarily for our justification. Christ, as the Redeemer in the flesh, was for our justification, but now, as the life- giving Spirit in our spirit, He lives within us for our sanctification. He was the crucified One; now He is the resurrected One. He was our Redeemer in the flesh; now He is the life-giving Spirit in our spirit. As the life-giving Spirit, He is our life and He is saturating our being with His holy nature until we are thoroughly, dispositionally sanctified. This is the reason that in Romans, unlike other New Testament books, sanctification is not positional by the blood, but dispositional by life, even by the living Lord Himself. The Lord is working within our spirit, spreading Himself from the center of our being throughout every part of us until He reaches the circumference. Then we will be completely saturated with His holy nature. Thus, our whole being will be sanctified by Christ as the life-giving Spirit and by His fourfold life. We have seen that His life is fourfold: it is life in the Divine Spirit, in our human spirit, in our mind, and in our mortal body. Therefore, as the life-giving Spirit, He is sanctifying us with His rich life. He is so rich! He is rich enough to supply even our mortal bodies with life
18称义是为著圣别，圣别是为著得荣。在下一篇信息中，我们要看神使我们得荣的目标。
18Justification is for sanctification, and sanctification is for glorification. In the next message we shall consider the goal of God’s glorification.