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罗马书生命读经 · 第2篇

神的福音

THE GOSPEL OF GOD
1神的福音是罗马书的主题。（一1。）基督徒习惯说有四福音：马太福音、马可福音、路加福音、和约翰福音。然而，保罗也说到他写给罗马人的书信是福音。新约头四卷里的福音，论到在肉体里的基督，祂在死而复活之前，生活在祂门徒中间。在祂成为肉体之后，死而复活之前，祂乃是在祂门徒中间，但还不在他们里面。罗马书里的福音，论到基督是那灵，不是论到在肉体里的基督。在罗马八章我们看见，那住在我们里面的生命之灵，就是基督自己。基督在我们里面。四福音里的基督是在门徒中间；罗马书里的基督乃是在我们里面。四福音里的基督是成为肉体之后，死而复活之前的基督；因此，祂是在我们外面的基督。罗马书里的基督是在祂复活之后的基督；因此，祂是在我们里面的基督。这比福音书里的基督更深、更主观。要记住这一点：罗马书里的福音论到基督是复活之后在我们里面的那灵。
1The gospel of God is the subject of the book of Romans (1:1). Christians are accustomed to saying that there are four gospels, the books of Matthew, Mark, Luke, and John. However, Paul also refers to his epistle to the Romans as a gospel. The gospel in the first four books of the New Testament concerns Christ in the flesh as He lived among His disciples before His death and resurrection. After His incarnation and before His death and resurrection, He was among His disciples, but not yet in them. The gospel in Romans concerns Christ as the Spirit, not Christ in the flesh. In Romans 8 we see that the Spirit of life who indwells us is simply Christ Himself. Christ is in us. The Christ in the four gospels was among the disciples; the Christ in Romans is within us. The Christ in the four gospels is the Christ after incarnation and before death and resurrection. As such, He is a Christ outside of us. The Christ in Romans is the Christ after His resurrection. As such, He is the Christ within us. This is something deeper and more subjective than the Christ in the gospels. Keep this one point in mind: that the gospel in Romans concerns Christ as the Spirit in us after His resurrection
2我们若只有新约头四卷里论到基督的福音，我们的福音就太客观了。我们需要第五卷的福音，罗马书，启示基督主观的福音。我们的基督不仅仅是在肉体里、在成为肉体之后、复活之前、在祂门徒中间的基督；我们的基督更高、更主观，祂是在我们里面生命的灵。祂是这样主观的一位。虽然约翰十四至十五章启示，基督要在祂的信徒里面，但那在祂复活之前尚未成就。罗马书是基督在祂复活之后的福音，表明祂现今也是在祂信徒里面主观的救主。所以，这福音更深、更主观。
2If we only have the gospel concerning Christ as in the first four books of the New Testament, our gospel is too objective. We need the fifth gospel, the book of Romans, to reveal the subjective gospel of Christ. Our Christ is not merely the Christ in the flesh after incarnation and before resurrection, the Christ who was among His disciples. Our Christ is higher and more subjective. He is the Spirit of life within us. He is such a subjective One. Though John chapters 14 and 15 revealed that Christ will be in His believers, yet that was not fulfilled before His resurrection. The book of Romans is the gospel of Christ after His resurrection, showing also that He is now the subjective Savior in His believers. So, this gospel is deeper and more subjective
壹 在圣经上所应许的
I. PROMISED IN THE SCRIPTURES
3这福音是神藉著众申言者在圣经上所应许的。这就是说，神的福音不是偶然加上的，乃是神所计画、豫备的。圣经给我们看见，这福音是神在已过的永远里所计画的。神在创立世界以前，计画要有这福音。所以，在圣经里，从创世记到玛拉基书，神多次藉著众申言者用应许说到神的福音。
3This gospel was promised by God through the prophets in the Scriptures. This means that the gospel of God was not an accident; it was planned and prepared by God. The Bible shows us that this gospel was planned by God in eternity past. Before the foundation of the world, God planned to have this gospel. So, numerous times in the Holy Scriptures, from Genesis through Malachi, God spoke in promise through the prophets regarding the gospel of God.
贰 论到基督
II. CONCERNING CHRIST
4神这福音论到一个人位，基督。当然，赦免、救恩等等都包括在这福音里，但这些不是中心点。神的福音乃是论到神的儿子，我们的主耶稣基督。这位奇妙的人物，有属神和属人两种性情，就是神性和人性。
4This gospel of God concerns a Person, Christ. Of course, forgiveness, salvation, etc. are included in the gospel, but they are not the central point. The gospel of God concerns the Person of the Son of God, Jesus Christ our Lord. This wonderful Person has two natures—the divine nature and the human nature, divinity and humanity
一 从大卫后裔生的
A. Come Out of the Seed of David
5保罗首先题到的是基督的人性，不是祂的神性；他说，基督按肉体说，是从大卫后裔生的。（一3。）这是祂属人的性情，祂的人性。
5Paul mentions Christ’s humanity first, not His divinity, saying that He was born out of the seed of David according to the flesh (1:3). This is His human nature, His humanity
二 从复活标出为神的儿子
B. Designated the Son of God out of Resurrection
6然后保罗说，『按圣别的灵说，是从死人的复活，以大能标出为神的儿子。』（一4。）这清楚说到基督的神性。为甚么先题祂的人性，后题祂的神性？保罗先题基督的人性，因为他持守基督之过程的次序。首先，基督经过成为肉体的过程，成了肉体。然后祂经过死而复活的过程。藉著祂过程的第二步，祂从复活成了神的儿子。基督经过了两步：第一步─成为肉体；第二步─死而复活。基督藉著这两步，成了两种不同的所是。祂首先成了肉体，然后藉著死而复活，成了神的儿子。祂的第一步将神带到人性里。祂的第二步将人带到神性里。基督这神圣者，在成为肉体之前，已经是神的儿子。（约一18。）祂在成为肉体之前就是神的儿子，甚至罗马八章三节说，『神…差来了自己的儿子。』既然基督在成为肉体之前就已经是神的儿子，为甚么祂还需要从复活标出为神的儿子？因为祂藉著成为肉体，穿上与神性毫无关系的素质，就是人的肉体。基督这神圣者，在祂成为肉体之前，已经是神的儿子；但祂那一部分，就是那带著从马利亚所生之肉体（属人性情）的耶稣，不是神的儿子。祂那一部分是属人的。基督藉著祂的复活，圣别并拔高了祂人性的那一部分；祂就从这复活，带著祂的人性，被标出为神的儿子。所以，在这意义上，圣经说，祂在祂的复活里生为神的儿子。（徒十三33，来一5。）
6Then Paul says that He was “designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead” (1:4). This is a clear reference to Christ’s divinity. Why is His humanity mentioned first and His divinity last? Paul mentions Christ’s humanity first because he maintains the sequence of Christ’s process. Firstly, Christ passed through the process of incarnation to become flesh. Then He passed through the process of death and resurrection. By means of the second step of His process He became the Son of God out of resurrection. Christ has been processed in two steps: the first step — incarnation; the second step — death and resurrection. By these two steps Christ became two different things. He became flesh by incarnation and He became the Son of God through death and resurrection. His first step brought God into humanity. His second step brought man into divinity. Before His incarnation, Christ, as a divine Person, already was the Son of God (John 1:18). He was the Son of God before His incarnation, and even Romans 8:3 says, “God sent His Son.” Since Christ already was the Son of God before the incarnation, why did He need to be designated the Son of God out of resurrection? Because by incarnation He had put on an element, the flesh, the human nature, that had nothing to do with divinity. As a divine Person Christ was the Son of God before His incarnation, but that part of Him which was Jesus with the flesh, the human nature, born of Mary, was not the Son of God. That part of Him was human. By His resurrection Christ has sanctified and uplifted that part of His human nature, His humanity, and He was designated out of this resurrection as the Son of God with this human nature. So, in this sense, the Bible says that He was begotten the Son of God in His resurrection (Acts 13:33; Heb. 1:5).
7我们来看小小的康乃馨种子的例子。这粒种子撒在地里，就生长并开花；我们可称这过程为种子的标出。小小的康乃馨种子撒在地里之前，我们看牠，也许无法断定是怎样的种子。然而，一旦牠被播下去、长大、并开花，就标出了。牠的花朵就是牠的标出。所以，每个人都能说，『这是康乃馨。』种子和花朵都是康乃馨，但花朵与种子在形状上大不相同。种子若仍是种子，没有开花，大多数人就很难知道牠是康乃馨。但牠长大并开花了，就标出为康乃馨，给众人观赏。基督在地上三十三年半是在肉体里，就像康乃馨的种子。虽然神的儿子在祂里面，但人不容易认出这点。祂藉著撒在死里，并在复活里生长，就开花了。祂藉著这过程，就标出为神的儿子；祂也藉著这过程，拔高肉体，属人的性情。祂没有脱去肉体，祂没有脱去人性；祂乃是圣别、拔高、变化这人性，并以神圣的大能，将祂自己带著这变化的人性，标出为神的儿子。祂在成为肉体之前是神的儿子，没有属人的性情。祂在复活之后是神的儿子，带著从复活被拔高、圣别、并变化的人性。祂现在兼有人性和神性。祂是大卫的后裔和神的儿子。祂是奇妙的人位！基督成为肉体，来完成救赎的工作。救赎需要血。神性没有血，这是确定的；只有人性才有血。然而，救赎要求血，因为没有流血，就没有赦罪。（来九22。）因此，基督为著救赎的工作成为肉体。然而，救赎不是神的目标；救赎乃是为赐生命开路。在约翰福音里，基督首先被介绍为神的羔羊，除去世人之罪的；（一29；）那是为著救赎。接著，约翰陈明祂带著赐生命的鸽子。（32～33。）首先，基督为我们完成救赎；然后祂成了我们的生命。基督成了肉体，为我们完成救赎的工作；而祂从复活标出为神的儿子，使祂能将自己分赐给我们作我们的生命。祂过程的第一步是为著救赎，第二步是为著分赐生命。现今我们里面有复活的基督作我们的生命。复活的基督是神的儿子，对我们是生命。人有了神的儿子，就有生命。（约壹五12。）
7Let us consider the example of a small carnation seed. When this seed is sown into the earth, it grows and blossoms, a process which we may label its designation. When we behold a little carnation seed before it is sown into the ground, we may be unable to determine what kind of seed it is. However, once it has been sown, has grown, and has blossomed, it is designated. Its blossom is its designation. Therefore, everyone can say, “This is a carnation.” Both the seed and the blossom are the carnation, but the blossom is very different in form from the seed. If the seed should remain as a seed without blossoming, it is difficult for most people to realize that it is a carnation. But after it has grown and blossomed, it is designated as a carnation for all to see. When Christ was in the flesh during His 33½ years on the earth, He was exactly like the carnation seed. Although the Son of God was in Him, no one could recognize this easily. By being sown into death and growing up in resurrection, He blossomed. By this process He was designated the Son of God, and by this process He uplifted the flesh, the human nature. He did not put off the flesh, He did not put off humanity. He sanctified it, uplifted it and transformed it, and had Himself designated with this transformed humanity the Son of God with the divine power. When He was the Son of God before His incarnation, He had no human nature. After His resurrection He is the Son of God with humanity uplifted, sanctified, and transformed out of resurrection. He is now both of humanity and divinity. He is both the seed of David and the Son of God. He is a wonderful Person! Christ became flesh to accomplish the work of redemption. Redemption requires blood. It is certain that divinity has no blood; only humanity has blood. Nevertheless, redemption demands blood, for without the shedding of blood there is no forgiveness of sins (Heb. 9:22). Thus, Christ became flesh for the work of redemption. Redemption, however, is not God’s goal. Redemption opens the way for life to be given. In the Gospel of John, Christ was first introduced as the Lamb of God who takes away the sin of the world (John 1:29). That was for redemption. Following this, John presents Him with the Dove who gives life (John 1:32-33). Firstly, Christ accomplished redemption for us; then He became our life. Christ became flesh to accomplish the work of redemption for us, and He was designated the Son of God out of resurrection that He may impart Himself to us as our life. The first step of His process was for redemption, and the second step was for imparting life. Now we have the resurrected Christ within us as our life. The resurrected Christ as the Son of God is life to us. Whoever has the Son of God has life (1 John 5:12).
8罗马书前段论到基督在肉体里所完成的救赎。罗马八章三节说，神在罪之肉体的样式里，差来了自己的儿子，并在肉体中定罪了罪。罗马书后段论到分赐生命。罗马书首先启示基督是在肉体里的救赎主，然后启示祂是赐生命的灵。在八章二节我们看见『生命之灵』一辞，这是内住的灵。内住的灵就是基督的灵，而基督的灵实际上就是在我们里面的基督自己。（9～10。）为甚么罗马书这样开头？圣经每卷书都以特别的方式开头，每卷都与别卷不同。保罗这样开始罗马书，因为罗马书有一个目标，见于八章二十九至三十节。这目标是要产生神的众子。产生神的众子这个目标，需要救赎、生命的分赐、以及凭这生命所过的生活。身为堕落的人和罪人，我们需要救赎，我们需要神圣的生命，我们也需要凭神圣的生命活著，使我们得著重生、变化，并完全得荣作神的众子。至终，我们都要完全成为神的众子。
8The first section of the book of Romans deals with redemption accomplished by Christ in the flesh. Romans 8:3 says that God sent His Son in the likeness of the flesh of sin and condemned sin in the flesh. The second part of Romans deals with the imparting of life. Romans first reveals Christ as the Redeemer in the flesh and then reveals Him as the life-giving Spirit. In Romans 8:2 we find the term “the Spirit of life.” This is the indwelling Spirit. The indwelling Spirit is the Spirit of Christ, and the Spirit of Christ is actually Christ Himself within us (8:9-10). Why does the book of Romans open the way it does? Every book of the Bible opens in a particular way, each one different from the others. Paul opens the book of Romans in the way he does because Romans has a goal, as seen in chapter 8, verses 29 and 30. This goal is to produce many sons of God. This goal of producing the many sons of God requires redemption, the imparting of life, and the living by this life. As fallen men and as sinners, we need redemption, we need the divine life, and we need to live by the divine life that we may be regenerated, transformed, and fully glorified as the sons of God. Eventually, we all shall be the sons of God in full
9神原来只有一个儿子，就是祂的独生子。然而，神不满意只有一个儿子；祂要领许多的儿子进荣耀里去。所以，神就用祂的独生子作模型，作样本，以产生许多的儿子。你领悟基督经过了过程，标出为神的儿子，而我们也在经过同样的过程，要标出为神的众子么？原来基督是神的独生子。到一个时候，神这儿子进入名叫耶稣的肉体里。神在肉体里的儿子名叫耶稣。三十三年半之后，耶稣从复活标出为神的儿子。到这时候，神就得著一个兼有神性和人性的儿子。神的儿子在成为肉体之前只有神性；神这儿子在复活之后兼有神性和人性。阿利路亚！现今人性在神的儿子里有一分。今天神的儿子兼有人性和神性。
9God had only one Son, His only begotten Son. However, God was not satisfied to have just one Son. He wanted many sons to be brought into glory. Therefore, God used His only begotten Son as a model, as a pattern, to produce many sons. Do you realize that Christ has passed through the process to be designated the Son of God and that we also are passing through the same process to be designated the sons of God? Originally, Christ was the only Son of God. At a certain time, this Son of God came into the flesh by the name of Jesus. The Son of God in the flesh was named Jesus. After 33½ years, Jesus was designated out of resurrection to be the Son of God. By this time, God had a Son with both divinity and humanity. Before His incarnation God’sS on only possessed divinity; after His resurrection this Son of God had both divinity and humanity. Hallelujah! Now humanity has a part in God’sS on. The Son of God today has both humanity and divinity.
10我们如何？我们生来是人的儿子，但我们已重生为神的儿子。无论我们是男是女，我们都是神的儿子。就一面说，神没有女儿。虽然主耶稣有许多弟兄，但祂没有姊妹。就这面说，每位姊妹都是弟兄。我们都是弟兄，我们都是神的儿子。我们是神的儿子，因为神儿子的灵进入了我们的心。（加四6。）神的儿子怎样藉著成为肉体进到肉体里，如今神儿子的灵照样进到我们许多是肉体的人里面。所以，就一面说，我们每个人都与耶稣一样。耶稣是在肉体里的人，有神的儿子在祂里面。我们也是肉体的人，有神的儿子在我们里面。你不是肉体的人，有神的儿子在你里面么？当然是。但我们不该依然故我，对不对？我们乃是等著被标出来。哦，这肉体的人要藉著圣别、变化、和得荣而被标出。阿利路亚！这有神儿子在他里面的肉体之人正在圣别、变化、和得荣的过程中。时候将到，我们都要宣告：『我们从复活标出为神的众子！』你若告诉马路上的人你是神的儿子，他们会以为你疯了。要记得主耶稣承认祂是神的儿子时，他们如何对待祂─他们把祂置于死地。但祂藉著死而复活，标出为神的儿子。耶稣复活之后，就不需要宣称是神的儿子，因祂已经标出了。今天我们若告诉人我们是神的儿子，他们会以为我们精神错乱。然而，日子将到─罗马书说到这日是神众子之荣耀的显示或显明─我们要在荣耀里标出为神的众子。我们将不需要宣告；自然而然，我们会标出为神的众子。罗马一章三至四节给我们看见耶稣是原型，八章二十九至三十节有众子作大量产品。在本篇信息中，我们是看原型。就原型而言，有圣别的灵、肉体、以及标出为神的儿子。赞美主！我们里面也有圣别的灵，外面也有属人的肉体，我们也要完全标出为神的众子。
10What about us? We were born the sons of man, but we have been reborn the sons of God. Whether we are male or female, we are all sons of God. In a sense, God has no daughters. Although the Lord Jesus has many brothers, He has no sisters. In this sense, every sister is a brother. We are all brothers and we are all sons of God. We are sons of God because the Spirit of the Son of God has come into us (Gal. 4:6). Just as the Son of God came into the flesh by incarnation, so now the Spirit of the Son of God has come into so many of us who are flesh. Therefore, in a sense, each one of us is the same as Jesus. Jesus was a man in the flesh with the Son of God in Him. We also are men of flesh with the Son of God in us. Are you not a man of flesh with the Son of God in you? Certainly you are. But we should not remain as we are, should we? We are waiting to be designated. Oh, this man of flesh is going to be designated by sanctification, transformation, and glorification. Hallelujah! This man of flesh with the Son of God in him is under the process of sanctification, transformation, and glorification. The time will come when we will all declare, “We are designated to be sons of God out of resurrection!” If you tell the people in the street that you are the son of God, they will think you are crazy. Remember how they treated Jesus when He confessed that He was the Son of God: they put Him to death. But by death and resurrection He was designated as the Son of God. After His resurrection, it was needless for Jesus to claim to be the Son of God, since He had been designated. Today if we tell people that we are the sons of God, they will think we are mentally disturbed. Nevertheless, the day is coming—the book of Romans refers to this day as the revelation or the manifestation of the glory of the sons of God—in which we will be designated in glory as the sons of God. There will be no need for us to make a declaration. Spontaneously, we will be designated as sons of God. Romans 1:3-4 give us Jesus as the prototype. In Romans 8:29-30 we have the many sons as the mass production. In this message we are considering the prototype. With the prototype there is the Spirit of holiness, the flesh, and the designation as the Son of God. Praise the Lord! We also have the Spirit of holiness within, the human flesh without, and we shall be designated in full as sons of God
参 为受差遣者所传扬
III. PREACHED BY THE SENT ONES
11现在我们需要再往前，来看神的福音如何被传扬。这福音为受差遣者所传扬。受差遣者是为这目的分别出来的使徒。（一5。）并非所有的信徒都是使徒，但就一面说，所有的信徒都是为著传福音受主差遣的。
11Now we need to proceed further and consider how the gospel of God is preached. It is preached by the sent ones. The sent ones are the apostles (1:5) separated for this purpose. Not all the believers are apostles, but, in a sense, all the believers are sent by the Lord for the gospel preaching
一 在灵里
A. In Spirit
12这福音是在灵里被传扬。（一9。）请注意英文这里的灵字用小写字母开始，因此指明这不是说到圣灵。所有的基督徒都相信，我们要传福音必须在圣灵里。然而，我从来没有听过任何人说，我们必须在我们的灵里。但保罗说，我们需要在我们的灵里。传福音在于我们的灵。保罗说，他在神儿子的福音上，在灵里事奉神。我们传福音时，不该耍花样；我们该运用我们的灵。为甚么保罗只在罗马书里说，他在他的灵里事奉神？因为在这卷书里，他与热心宗教的人辩论；这些人必然是在灵以外的事物里─在字句、形式或道理里。保罗在罗马书里辩论说，我们向神所作的一切，都必须在我们的灵里；我们所是的一切，都必须在灵里；我们所有的一切，都必须在灵里。在二章二十九节他说，神的真子民必须在灵里；真割礼不是在外面肉体上，乃是在灵里。在七章六节他说，我们必须在灵的新样里服事神。保罗在罗马书里十一次说到我们人的灵。最后一次见于十二章十一节，那里说我们必须灵里火热。传神的福音完全是我们灵的事。
12This gospel is preached in spirit (1:9). Note that the word spirit here begins with a small letter, thereby indicating that it does not refer to the Holy Spirit. All Christians believe that we must be in the Holy Spirit in order to preach the gospel. However, I never heard anyone tell us that we must be in our spirit. But Paul says that we need to be in our spirit. Preaching the gospel depends on our spirit. Paul said that he served God in the spirit in the gospel of His Son. When we preach the gospel, we should not employ any gimmicks; we should exercise our spirit. Why is it only in the book of Romans that Paul says he serves God in his spirit? Because in this book he argues with the religious people who invariably are in something other than the spirit—in letters, in forms, or in doctrines. In the book of Romans Paul argues that whatever we do toward God must be done in our spirit, that whatever we are must be in spirit, and that whatever we have must be in spirit. In chapter 2, verse 29, he says that the genuine people of God must be in spirit, that true circumcision is not outward in the flesh but in the spirit. In chapter 7, verse 6, he says that we must serve God in newness of spirit. Paul refers to our human spirit eleven times in the book of Romans. The last instance is found in chapter 12, verse 11 where he says that we must be burning in spirit. Preaching the gospel of God is absolutely a matter of our spirit.
二 藉著祷告
B. By Prayer
13我们为著传福音，需要许多祷告。（一9。）我们需要为灵魂祷告，为福音祷告。在传福音上，祷告比任何一种努力都更需要。我们若没有祷告，在传福音上就不会有果子。
13For the preaching of the gospel we need much prayer (1:9). We need to pray for souls and to pray for the gospel. In preaching the gospel, prayer is more needful than any kind of effort. If we are prayerless, we will be fruitless in the gospel preaching.
三 热切
C. With Eagerness
14第三，我们必须热切的传福音。（一13～15。）我们若在传福音这件事上对主认真，就必须操练这三件事：在灵里、藉著祷告、以及热切。花样和技巧不会有功效。我们都需要运用我们的灵接触人、祷告、并热切的豫备好。福音若没有感动你，就绝不会感动别人。福音若不能说服你，就绝不会说服别人。你自己若不因福音流泪，就没有人会悔改。你若流泪，别人就会悔改流泪。我读过一位在福音上很有果效的弟兄的传记。他传讲得不多；然而，他一站起来，就在众人面前哭。他在人前哭了一段时间，人就流下悔改的眼泪。那是热切的传福音。
14Thirdly, we must preach the gospel with eagerness (1:13-15). If we mean business with the Lord in this matter of gospel preaching, we must exercise these three things: in spirit, by prayer, and with eagerness. Gimmicks and techniques will not be effective. We all need to exercise our spirit to touch people, to pray, and to be ready with eagerness. If the gospel does not inspire you, it will never inspire others. If the gospel cannot convince you, it will never convince others. If you yourself do not weep with the gospel, no one else will repent. If you weep, others will weep in repentance. Once I read a biography of a brother who was prevailing in the gospel. He did not preach very much. However, when he stood up he wept in front of all the people. After a period of weeping before them, tears of repentance came down from the eyes of the people. That was preaching the gospel with eagerness.
肆 为蒙召的人所接受
IV. RECEIVED BY THE CALLED ONES
15神的福音为蒙召的人所接受。（一6～7。）这些蒙召的人作甚么？他们信。所以，福音为蒙召的人和信的人所接受。我们就是蒙召的人和信的人。蒙召就是被召出来；信就是信入。罗马书给我们亚伯拉罕的表样。亚伯拉罕蒙神从受造族类中呼召出来。受造族类已堕落到神以外的许多事物里，并且就神而论，已成了没有指望的。神放弃了那族类，从其中呼召一个名叫亚伯拉罕的人。所以，亚伯拉罕成了蒙召族类的父；这族类不是神创造的，乃是神呼召出来的。我们已从神以外的一切被呼召出来：从旧造、世界、人类、和我们自己被呼召出来。我们已从好的事物、从坏的事物、从不是神自己的一切被呼召出来。所以，蒙召就是从不是神自己的任何事物中出来。我们蒙召之后，就相信了。信的意思是信入。信耶稣的意思不仅是信有耶稣。信耶稣的意思是信入耶稣；信神就是信入神。信要求我们承认我们无望、无助，我们不能作甚么讨神喜悦。我们需要忘记自己，了结自己，了结我们所是、所有、并所作的一切。这就是信。在消极一面，信的意思是了结我们所是的一切、我们所有的一切、并我们所能作的一切。在积极一面，信的意思是接受神作我们的一切，将我们自己放在神里面，信靠祂为我们所作成的、祂为我们所能作的、以及祂为我们所要作的。换句话说，信就是了结我们自己，并使我们自己完全信靠神。这信在神面前被算为义，并使神非拯救我们不可。
15The gospel of God is received by the called ones (1:6-7). What do these called ones do? They believe. Therefore, the gospel is received by the called ones and the believing ones. We are the called ones and the believing ones. To be called is to be called out; to believe is to believe into. Romans gives us the example of Abraham. Abraham was called by God out of the created race. The created race had fallen into many things other than God and had become hopeless as far as God was concerned. God gave up that race, calling out of it a man named Abraham. So, Abraham became the father of the called race, a race that was not created by God, but a race that was called out by God. We have been called out of everything other than God: out of the old creation, the world, the human race, and ourselves. We have been called out of good things and out of bad things, out of everything that is not God Himself. Therefore, to be called is to come out of anything that is not God Himself. After we were called, we believed. To believe means to believe into. To believe Jesus does not simply mean to believe that there is a Jesus. To believe Jesus means to believe into Jesus; to believe God is to believe into God. Believing requires us to admit that we are hopeless and helpless and that we can do nothing to please God. We need to forget ourselves and terminate ourselves, terminating all that we are, have, and do. This is believing. On the negative side, believing means to terminate all that we are, all that we have, and all that we can do. On the positive side, it means to take God as our everything, to put ourselves into God, trusting in what He has done for us, in what He can do for us, and what He will do for us. In other words, believing is simply terminating ourselves and putting ourselves into the full trust of God. This believing is reckoned before God as righteousness and binds God to save us.
16所以接受福音的人，乃是从神以外的一切被呼召出来，并且信入三一神，了结他们的所是、所有并所作，且信靠神所作成的、所能作的、并所要作的。你若是这样的人，接受神的福音，你就要承认：『我了了。现在活著的，不再是我，乃是基督在我里面活著。我不需要作甚么，因祂作了一切，并且祂要为我作一切。凡我所有的，凡我所是的，以及凡我所能作的，因著我信入祂，都被了结了。现在，祂是我的一切。』这就是接受神福音的那种人。
16The gospel is received by the people who have been called out of everything other than God and who have believed into the Triune God, terminating what they are, have, and do, and trusting in God for what He has done, can do, and will do. If, as such a person, you receive the gospel of God, you will confess, “I am finished. It is no more I, but Christ Who lives in me. I do not need to do anything, for He has done everything, and He will do everything for me. All that I have, all that I am, and all that I can do has been terminated by my believing into Him. Now, He is my everything.” This is the kind of person who receives the gospel of God
一 藉著顺从信仰
A. Through the Obedience of Faith
17蒙召的人藉著顺从信仰接受神的福音。（一5。）这是甚么？在摩西的律法之下，神给人十条诫命来顺从。那种顺从是顺从律法，顺从诫命。在这恩典时代，神已给我们一条惟一的诫命─信入耶稣。此外神没有要求我们遵守任何诫命。无论我们是谁，我们都必须顺从神的诫命，信入耶稣。凡信入基督的人，就必得救；不信的人，罪已经定了，因为他不信。（约三18。）我们顺从神惟一的诫命时，就顺从了信仰。这就是为甚么主耶稣在约翰十六章八至九节说，圣灵要为罪，使世人知罪自责，因为他们不信入祂。今天有一条惟一的诫命─信入耶稣，也有一个惟一的罪─不信入祂。你若信，就顺从信仰，并藉著这样的顺从接受神的福音。在神眼中，最顺从的人就是信入耶稣的人；最不顺从的人就是不信入祂的人。没有一件事比不信入耶稣更得罪神；反之，没有一件事比信入祂更讨神喜悦。倘若任何罪人，任何浪子说，『神阿，感谢你差遣耶稣基督，我信入祂，』父就会喜悦。你顺从信仰，神就喜欢你。
17The called ones receive the gospel of God through the obedience of faith (1:5). What is this? Under the law of Moses, God gave people ten commandments to obey. That kind of obedience was the obedience of the law, the obedience of the commandment. In this age of grace, God has given us one, unique commandment— to believe in Jesus. God does not require us to keep any commandment other than this. Regardless of who we are, we must obey God’s commandment to believe in Jesus. Whoever believes in Christ shall be saved, and whoever will not believe in Christ has been condemned already because of his unbelief (John 3:18). When we obey God’s unique commandment, we have the obedience of faith. This is why the Lord Jesus said in John 16:8-9 that the Holy Spirit will convict the world of sin for not believing on Him. Today there is one, unique commandment — believing in Jesus — and there is one, unique sin—not believing in Him. If you believe, you have the obedience of faith and you receive the gospel of God through such obedience. In the eyes of God the most obedient person is the one who believes in Jesus. The most disobedient person is the one who will not believe in Him. Nothing is more offensive to God than not believing in Jesus, and, on the contrary, nothing is more pleasing to God than believing in Him. If any sinner, any prodigal son, will say, “O God, thank You for sending Jesus Christ — I believe in Him,” the Father will be pleased. God is happy with you when you have the obedience of faith.
二 有恩典与平安
B. Unto Grace and Peace
18藉著顺从信仰接受福音，就带进恩典与平安。恩典是神在基督里作我们的一切，给我们享受；平安是享受神恩典的结果。这平安是里面的安息、安慰和满足，不是外面的东西。
18The receiving of the gospel through the obedience of faith results in grace and peace. Grace is God in Christ as everything to us for our enjoyment, and peace is the issue of the enjoyment of God’s grace. This peace is the inward rest, comfort and satisfaction, not something outward
伍 神的大能
V. THE POWER OF GOD
19这福音本是神的大能，要救一切信的人。（一16。）在罗马书里，救恩的意义很丰富。救恩的意思不仅是拯救我们脱离神的定罪和永远的灭亡；救恩的意思也是拯救我们脱离我们的天然、己的样式、个人主义、与分裂。这救恩要拯救我们到底，使我们能圣别、模成、得荣、变化、并与别人同被建造成为一个身体，在召会生活中不分裂。神的福音本是神的大能，要达到这样完全、完整、并终极的救恩。这对所有信的人本是神的大能。赞美主！我们信。
19This gospel is the power of God unto salvation (1:16). In the book of Romans salvation means a great deal. Salvation not only means to save us from God’s condemnation and from hell; it means to save us from our naturalness, our self-likeness, our individualism, and our divisiveness. This salvation saves us to the uttermost, enabling us to be sanctified, conformed, glorified, transformed, built up with others as the one Body, and not divisive in the church life. The gospel of God is the power of God unto such a full, complete, and ultimate salvation. It is the power of God for all who believe. Praise the Lord! We believe
陆 神的义在福音上
VI. THE RIGHTEOUSNESS OF GOD
显示出来
REVEALED IN THE GOSPEL
20为甚么福音这么有大能？福音有大能，因为神的义在其上显示出来。（一17。）照著约翰三章十六节，救恩是出于神的爱。照著以弗所二章五节、八节，救恩是藉著神的恩。但这里保罗不是说，救恩是出于神的爱，或藉著神的恩；他说，救恩藉著神的义而来。
20Why is the gospel so powerful? It is powerful because the righteousness of God is revealed in it (1:17). According to John 3:16, salvation is out of God’s love. According to Ephesians 2:8, salvation is by God’s grace. But here Paul does not say that salvation is out of the love of God or by the grace of God; he says that it comes by the righteousness of God
21爱或恩都与律法无关。没有一条律法强迫人爱，也没有一条律法勉强人施恩。无论我爱不爱你，我都是合法的；无论我有没有向你施恩，我也是合法的。就一面说，神不是非爱我们不可。祂若喜欢，祂可以爱我们；祂若不喜欢，祂可以忘记我们。不但如此，神没有受律法约束要向我们施恩。每当祂觉得高兴的时候，祂可以说，『这里有恩典；』祂觉得不高兴，就可以远离我们。神不是非爱不可；祂也没有受法律约束要施恩。相反的，义与律法息息相关。基督既成就了一切律法义的要求，神就非拯救我们不可。你若说，『主耶稣，你是我的救主，』你就能转向神说，『神，你必须赦免我。无论你喜不喜欢，你都必须赦免我。你若赦免我，你就是义的；但你若不赦免我，你就是不义的。』我们要这样刚强的向神说。因著基督成就了律法一切义的要求，神就被祂的义约束，要拯救我们。义乃是有力的约束。神在这样的约束之下，要拯救我们。神不能逃避─祂必须拯救我们，因为祂是义的。约壹一章九节说，我们若认自己的罪，神是公义的，必要赦免我们的罪，因为基督为我们死了，并为我们流了祂的血。所以，神必须洗净我们。保罗所传的福音有大能，因为神的义在其上显示出来。我们来到三章，就会看见神的义。
21Neither love nor grace is related to the law. No law forces people to love and no law compels people to give grace. Whether I love you or not, I am still lawful, and whether I extend grace to you or not, I am still legal. In a sense, God is not bound to love us. If He likes, He may love us; if He does not like, He may forget about us. Furthermore, God is not legally held to show us grace. Whenever He feels happy, He may say, “Here is grace”; when He feels unhappy, He may stay away from us. God is not bound to love; neither is He legally held to extend grace. Righteousness, on the contrary, is very much related to the law. Since Christ has fulfilled all the righteous requirements of the law, God is bound to save us. If you say, “Lord Jesus, You are my Savior,” you can turn to God and say, “God, You have to forgive me. Whether You like it or not, You must forgive me. You are righteous if You forgive me, but You are unrighteous if You don’t forgive me.” Be strong to speak to God in this way. Because Christ has fulfilled all the righteous requirements of the law, God is bound by His righteousness to save us. Righteousness is a mighty bond. God is under such a bond to save us. God cannot escape—He has to save us because He is righteous. First John 1:9 says that if we confess our sins, God is righteous to forgive us our sins because Christ has died for us and has shed His blood for us. Therefore, God must cleanse us. There was power in the gospel preached by Paul because the righteousness of God was revealed in it. When we come to chapter 3, we will see God’s righteousness.
一 本于信显示与信
A. Out of Faith to Faith
22神的义在这福音上，本于信显示与信，（一17，）这意思是只要我们有信，我们就有神的义。神的义本于我们的信显示与我们的信。不要说你没有信。只要你呼求主耶稣的名，祂对你就是丰富的。你呼喊：『哦，主耶稣，』祂就是你的信。可能你会说，你不觉得你信。对于这点，我要告诉你四十年前我读到一本关于得救证实的书时，在我身上所发生的事。这本书有力的说，只要我们信，我们就得救。我立刻问自己：『你信了么？你有信么？』我开始怀疑。数日之久，我被这事困扰，不能好好的吃、好好的睡。我不觉得我信。我苦恼了数日之后，主怜悯我，并帮助我。主说，『愚昧的人哪，你从另一个角度看这问题，问问自己：「你不信么？」尽你所能的不要信。』我试著不相信耶稣，但我作不到。我就是无法不信祂。这就证明我有信。你若觉得你没有信，请你试试看不要信。只要你不能不信，就证明你有信。赞美主！我们都有信。倘若我们有这信，神的义就本于这信显示与这信。虽然你想尽办法要把信赶走，你却作不到，因为信已进到你里面。在你里面有个东西，圣经称为『信』。只要你有信，你就有神的义。
22The righteousness of God is revealed in the gospel out of faith and to faith (1:17), meaning that as long as we have the faith, we have the righteousness of God. The righteousness of God comes out of our faith and to our faith. Do not say that you have no faith. As long as you call on the name of the Lord Jesus, He is rich to you. When you call, “O Lord Jesus,” He is your faith. Perhaps you will say you have no feeling that you believe. In response to this, I will tell you what happened to me over 40 years ago when I read a book about the assurance of salvation. This book said strongly that as long as we believe we are saved. Immediately I asked myself, “Have you believed? Do you have faith?” I began to doubt. For some days I was bothered about this and I was unable to eat and sleep well. I did not have the feeling that I believed. After I had been troubled for days, the Lord was merciful to me and helped me. The Lord said, “Stupid man, approach this question from another angle and ask yourself, ‘Do you not believe?’ Try your best not to believe.” I tried not to believe in Jesus, but I was unable to do it. I simply could not stop believing in Him. This was the proof that I had the faith. If you feel that you have no faith, try to stop believing. As long as you are unable to cease believing, that proves you have the faith. Praise the Lord! We all have the faith. Provided we have this faith, God’s righteousness is revealed out of this faith and to this faith. Although you may make every attempt to cast away your faith, you cannot do it because faith has come into you. Within you there is something that the Bible calls “the faith.” As long as you have the faith, you have the righteousness of God
23说神的义显示出来，意思不是牠先前不存在。这不过是说，虽然牠先前已存在，但牠没有显示出来或成为可见的。任何能显示的东西，必定已经存在。神这义乃是本于信显示与信。
23To say that the righteousness of God is revealed does not mean that it had no prior existence. It simply means that, although it had been in existence previously, it had not been revealed or made visible. For anything that can be revealed must exist already. This righteousness of God is revealed out of faith and to faith.
24让我拿一分可爱的月历，放在你眼前来说明。这月历已存在一段时间，但现在才显示与你。牠如何显示？牠是本于你的视觉显示与你的视觉。你若瞎眼，月历就无法显示与你，因月历是本于你的视觉显示与你的视觉。神的义存在，并且存在了许多世代。既然我们相信耶稣，我们就有信，这信就是我们属灵的视觉。神的义本于这信显示与这信。所以，神的义在福音上，乃是本于信显示与信。赞美主！
24Let me illustrate by holding a lovely calendar before your eyes. This calendar has been in existence for some time, but is just now being revealed to you. How is it revealed? It is revealed out of your sight and to your sight. If you were blind, the calendar could not be revealed to you, for the revelation of the calendar is out of your sight and to your sight. God’s righteousness exists and has existed forages. Since we believe in Jesus, we have the faith, and this faith is our spiritual sight. Out of this faith and to this faith the righteousness of God is revealed. Therefore, the righteousness of God is revealed out of faith and to faith in the gospel. Praise the Lord
二 义人本于信得生并活著
B. The Just Have Life and Live by Faith
25神的义在福音上显示出来，使义人本于信得生并活著。（一17。）本节原文的意思是『得生』并『活著』。国语和合本译为『得生』。杨格氏汇编也告诉我们，原文的意思是得生并活著。这节引自哈巴谷二章四节，在新约里引用了三次。在希伯来十章三十八节，照著上下文，意思是义人必本于信活著。在加拉太三章十一节，意思重在义人必本于信得生，因为加拉太三章的上下文说，律法不能赐人生命，（21，）人只能本于信得生。罗马一章十七节包括这两个意义─得生并活著。所以，我们可以这样繙译本节：『义人必本于信得生并活著。』这短短的一句是整卷罗马书简要的精粹。罗马书有三段。第一段说到称义这件事，给我们看见如何在神眼中成为义的，如何成为对的。第二段告诉我们如何藉著被称义得生命，而有了生命。（五18。）得死亡的路是被神定罪；得生命的路是被祂称义。然后第三段告诉我们如何活著。我们接受了这生命之后，需要将这生命活出，主要是藉著实行身体生活。罗马书最后一段，从十二章至十六章末了，论到我们的生活。我们主要的就是需要过召会生活。众地方召会是十六章所启示，我们生活的主要部分。所以，整卷罗马书包括三件事：称义、得生命、并正确的活著。赞美主！我们都被称义了，我们都得著了神圣的生命。现今我们主要的是在基督的身体里，在地方召会中活出这生命。这是凭神圣生命活著的路。义人必本于信得生并活著。
25The righteousness of God is revealed in the gospel that the just may have life and live by faith (1:17). The Greek word rendered “live” in this verse means both “to live” and “have life.” The Chinese version translates it “to have life.” Young’s Concordance also tells us that the Greek word means to live and to have life. This verse is a quotation from Habakkuk 2:4, a verse which has been quoted three times in the New Testament. It is found in Hebrews 10:38 where, according to the context, it means the just shall live by faith. In Galatians 3:11 it means the just shall have life by faith because the context of Galatians 3 says that the law cannot give life to people (Gal. 3:21), that people can only have life by faith. Thus, in Galatians 3 it is not a question of living; it is a matter of having life. Romans 1:17 includes both of these meanings—to have life and to live. Therefore, we may translate the verse this way, “The just shall have life and live by faith.” This short sentence is a brief extract of the whole book of Romans. The book of Romans has three sections. The first section covers the issue of justification, showing us how to be righteous, how to be just, in the eyes of God. The second section tells us how to have life by being justified unto life (5:18). The way to have death is to be condemned by God; the way to have life is to be justified by Him. Then the third section tells us how to live. After we have received this life, we need to live it out mainly by practicing the Body life. The last section of Romans, from chapter 12 through the end of chapter 16, deals with our living. We mainly need to have the church life. The local churches are the main part of our living as revealed in chapter 16. Therefore, the entire book of Romans covers three things: being just, having life, and living properly. Praise the Lord! We all have been justified and we all have received the divine life. Now we are living out this life mainly in the Body, in the local church. This is the way to live by the divine life. The just shall have life and live by faith.