Books
罗马书生命读经 · 第22篇

神的拣选，我们的定命（一）

GOD’S SELECTION, OUR DESTINY (1)
1我们已经看过罗马一至八章。我们可将九至十一章视为插进的话，将十二章视为八章的继续。就著生命的过程或生活的实行而言，这样说是正确的；然而，我不认为在保罗的观念里，这几章是插进的话，因为其中有一些元素，是一至八章和十二至十六章之间的连续。所以就一面说，这三章是插进的话，但就另一面说，牠们形成八章和十二章之间的连续。
1We have covered Romans 1 through 8. We may consider chapters nine through eleven as a parenthesis and chapter twelve as a continuation of chapter eight. In the sense of the life process or life practice it is correct to say this; however, I do not think that in Paul’s concept these chapters were parenthetical, for in them are some elements which are a continuation between chapters one through eight and twelve through sixteen. Therefore, these three chapters, in a sense, are a parenthesis, but, in another sense, they form a continuation between Romans 8 and 12
壹 在于呼召的神
I. OF GOD WHO CALLS
2神的拣选是我们的定命。藉著神的拣选，我们永远的定命完全立定了。这拣选和定命乃是在于呼召的神，不在于作工的人。我们的拣选完全在于呼召的神。我们要理解这点，就需要读九章一至十三节。『我在基督里说真话，并不说谎，有我的良心在圣灵里同我作见证。』（九1。）这节证明良心是人灵的一部分。我们看过圣灵同我们的灵见证。（八16。）然而，本节告诉我们，我们的良心在圣灵里作见证。所以，既然圣灵同我们的灵见证，我们的良心又同圣灵见证，我们的良心就必是我们灵的一部分。
2God’ss election is our destiny. Our eternal destiny has been fully established by God’ss election. This selection and destiny are of the very God who calls, not of those who work. Our selection is absolutely of God who calls. In order to grasp this point we need to read 9:1-13. “In Christ I speak the truth, I lie not, my conscience bearing witness with me in the Holy Spirit.” This verse proves that the conscience is a part of the human spirit. We have seen that the Holy Spirit witnesses with our spirit (8:16). However, in this verse we are told that our conscience bears witness in the Holy Spirit. Therefore, since the Holy Spirit witnesses with our spirit and our conscience witnesses with the Holy Spirit, our conscience must be part of our spirit
3保罗的良心见证，他是大有忧愁，心里不住的伤痛。（九2。）这是保罗为他的亲人所受的伤痛，要叫他们得救。『为我弟兄，我肉身的亲人，我宁愿自己被咒诅，与基督分离。』（3。）这是严肃的祷告。保罗因著渴望以色列人得救，就这样恳切的祷告。保罗为以色列人得救祷告，这是必需的；但他宁愿自己被咒诅，与基督分离，就太过了。无论我们多属灵，多在我们的灵里，我们仍有可能发表不是出于主的祷告。保罗祷告要被咒诅，与基督分离，我不信这是出于主的。你信主强迫保罗祷告，使他被咒诅，与基督分离么？我不以为主这样要求他。那是甚么推动他这样祷告？乃是保罗强烈的渴望。他因著对亲人的大爱而那样祷告。
3Paul’s conscience testified that he had great grief and unceasing pain in his heart (v. 2). This was the pain Paul suffered for his kinsmen that they might be saved. “For I was praying that I myself would be a curse, separated from Christ for my brothers, my kinsmen according to the flesh” (v. 3). This is a serious prayer. Paul prayed in such an earnest way because of his desire for Israel to be saved. To pray that Israel be saved was necessary, but to pray that he be a curse was too extreme. Regardless of how spiritual we may be and how much in our spirit we may be, it is still possible for us to utter a prayer in a way that is not of the Lord. When Paul was praying that he might be a curse, separated from Christ, I do not believe that it was of the Lord. Do you believe that the Lord compelled Paul to pray that he become a curse, separated from Christ? I do not think that the Lord required this of him. Then what motivated him to pray this way? Paul’sin tense desire. He prayed that way because of his great love for his kinsmen.
4许多时候我们对某件事有强烈的渴望，那样的渴望使我们发出极端的祷告。一位弟兄也许为他病重的妻子祷告，以各种方式迫切祷告，甚至禁食。主也许答应他的祷告，但不是照著他的方式。保罗在三节里的祷告，就是这种情形。他以强烈的渴望祷告，要神撇下他，使他被咒诅，好叫他的弟兄得救。神答应他的祷告，但不是以他的方式。『他们是以色列人，那儿子的名分、荣耀、诸约、律法的颁赐、事奉和应许，都是他们的。』（4。）儿子的名分，意思是继承基业的权利。本节所题的荣耀是甚么？神的荣耀至少向以色列人显明两次：在旷野帐幕立起来的时候，（出四十34，）以及在耶路撒冷圣殿建造好并奉献的时候。（代下五13～14。）在这两个场合里，以色列人都看见神的荣耀。诸约是神与亚伯拉罕，（创十七2，徒三25，加三16～17，）并在西乃（出二四7，申五2）和摩押（申二九1，）与以色列人所立的约。这些约是以色列人所宝贵的。（弗二12。）律法的颁赐指以色列人所宝贵的律法。（申四13，诗一四七19。）本节所题的事奉，毫无疑问是指在帐幕或殿里，照摩西律法所制定，祭司或利未人的事奉，因为所有与帐幕或殿有关的事奉，都在祭司和利未人手下。应许是神赐给亚伯拉罕、以撒、雅各、和大卫的应许。（罗十五8，徒十三32。）罗马九章五节说，『列祖是他们的，按肉体说，基督也是出于他们的，祂是在万有之上，永远受颂赞的神。阿们。』列祖是亚伯拉罕、以撒、雅各、和其他一些人。基督按祂的人性说，也是出于以色列人的。保罗说基督是『在万有之上，永远受颂赞的神』。保罗写到这点时，被基督荣耀的人位所充满，倾倒他心中所有的－基督『是在万有之上，永远受颂赞的神。阿们』。我们都必须对这事实有深刻的印象，并完全领悟、珍赏我们的主耶稣基督是在万有之上，永远受颂赞的神。虽然祂在肉体里是出于以色列犹大支派，但祂就是无限的神。因此，以赛亚九章六节说，『有一婴孩为我们而生，…祂名称为…全能的神。』我们为著祂的神性赞美祂，并且敬拜祂永远是神。
4Many times we have an intense desire for a certain thing and that desire causes us to utter a prayer in an extreme way. A brother may pray for his wife who is seriously ill, praying desperately in every way, even with fasting. The Lord may answer his prayer, but not according to his way. Such was the case with Paul’spray er in verse 3. He prayed with a great desire that God would put him aside and make him a curse that his brothers might be saved. God answered his prayer, but not in his way. “Who are Israelites, whose are the sonship, and the glory, and the covenants, and the giving of the law, and the service, and the promises” (v. 4). Sonship means the right of inheritance. What is the glory mentioned in this verse? The glory of God was manifested at least twice to the people of Israel: in the wilderness when the tabernacle was erected (Exo. 40:34) and in Jerusalem when the temple was built and dedicated (2 Chron. 5:13-14). On both occasions the Israelites saw the glory of God. The covenants are those God made with Abraham (Gen. 17:2; Acts 3:25; Gal. 3:16-17) and with the children of Israel at Sinai (Exo. 2 4:7; Deut. 5:2) and at Moab 14 (Deut. 29:1, 14). These covenants are treasured by the Israelites (Eph. 2:12). The giving of the law refers to the law (Deut. 4:13; Psa. 147:19), which is precious to the Israelites. The service mentioned in this verse is undoubtedly the priestly or Levitical service, for all the service related to the tabernacle was under the hand of the priests and Levites. The promises are those God gave to Abraham, Isaac, Jacob, and David (Rom. 15:8; Acts 13:32). Verse 5 says, “Whose are the fathers, and out of whom according to flesh is the Christ, Who is over all, God blessed forever. Amen.” The fathers were Abraham, Isaac, Jacob and others. Also, according to His human nature, Christ came out of the children of Israel. Paul says that Christ is “over all, God blessed forever.” When Paul came to this point in his writing, he was so filled with the glorious Person of Christ that he poured out what was in his heart—“Christ is over all, God blessed forever. Amen.” We all have to be deeply impressed with and fully realize and appreciate the fact that our Lord Jesus Christ is the very God who is over all and blessed forever. Though He came out of the Jewish race in flesh, He is the very infinite God. Thus, Isaiah 9:6 says, “Unto us a child is born…and his name shall be called…The mighty God.” We praise Him for His deity and we worship Him as the very God forever.
5『但这不是说，神的话落了空，因为从以色列生的，不都是以色列人。』（罗九6。）在三节里，保罗出于他的渴望为他的亲人祷告，要他们得救。他来到六节时，就说到神的经纶。在三节里他发表出于迫切的祷告，甚至愿意『被咒诅，与基督分离』。在六节里他说，『从以色列生的，不都是以色列人。』神的经纶乃是：出于以色列的，即从以色列生的，不都是真以色列人。所有的犹太人都是从以色列生的，但他们不都蒙神拣选。他们都属于犹太宗教，但不都是得救的，虽然他们外面有一切美好的事物，包括神在祂的圣言里所应许的基督。『也不因为是亚伯拉罕的后裔，就都是儿女，惟独「从以撒生的，才要称为你的后裔。」』（7。）在六至七节里，保罗是在神经纶的光中，并将事情看得很清楚。惟独从以撒生的，才要称为亚伯拉罕的后裔。除了以撒之外，亚伯拉罕还有一个儿子，叫作以实玛利。虽然以实玛利是亚伯拉罕生的，但他或他的后裔亚拉伯人，都没有蒙神拣选。他们是肉体的儿女，不能算是神的儿女。惟独以撒和他一部分的后裔蒙神拣选，才算是神的儿女。八节继续说，『这就是说，肉体的儿女不就是神的儿女，惟独那应许的儿女才算是后裔。』照著神的经纶，肉体的儿女不就是神的儿女，惟独那应许的儿女才算是后裔。亚伯拉罕的后裔不都是神的儿女。天然的出生不彀使他们成为神的儿女；他们需要重生。（约三7。）『应许的儿女』这辞指第二次出生，因为惟有藉著第二次出生，他们才能成为应许的儿女，因此才算是后裔。
5Not, however, as though the word of God has come to naught. For not all are Israel who are out of Israel” (v. 6). In verse 3, Paul prayed out of his desire for his kinsmen to be saved. As he came to verse 6 he spoke of God’secon o my. In verse 3 he uttered a prayer out of his desperation, even willing to be “a curse, separated from Christ.” In verse 6 he said, “Not all are Israel who are out of Israel.” God’secon o my is that not all who are out of Israel, that is, all who are born of Israel, are the true Israel. All Jews have been born of Israel, but not all of them have been selected by God. All of them are of the Jewish religion, but not all are saved even though outwardly they have all the good things, including Christ, promised by God in His Holy Word. “Neither because they are the seed of Abraham, are they all children, but, In Isaac shall your seed be called” (v. 7). In verses 6 and 7 Paul is in the light of God’secon o my and sees things clearly. Only that part of Abraham’s seed which is in Isaac is called. Besides Isaac, Abraham had another son named Ishmael. Though Ishmael was born of Abraham, neither he nor his descendants, the Arabs, have been selected by God. They are the children of the flesh and cannot be reckoned as the children of God. Only Isaac and a part of his descendants are selected by God and reckoned as the children of God. Verse 8 continues, “That is, Those who are the children of the flesh are not the children of God, but the children of the promise are reckoned as the seed.” According to God’secon o my, it is not the children of the flesh who are the children of God, but the children of the promise who are reckoned as the seed. Not all the seed of Abraham are the children of God. The natural birth is inadequate to make them children of God; they need to be born again (John 3:7). The phrase “children of the promise” denotes the second birth, for it is only by the second birth that they can be the children of the promise and thus be reckoned as the seed
6『因为所应许的话是这样：「到明年这时候我要来，撒拉必生一个儿子。」不但如此，还有利百加，既从一个人，就是从我们的祖宗以撒怀了孕，双子还没有生下来，善恶也没有作出来，（只因要坚定神拣选人的旨意，不是本于行为，乃是本于那呼召人的，）神就对利百加说，「将来大的要服事小的。」正如经上所记：「雅各是我所爱的，以扫是我所恨的。」』（罗九9～13。）这些经文向我们揭示一个事实，神的拣选不是照著人的行为，乃是完全照著祂的拣选。这里告诉我们，利百加从一个人－以撒－怀了孕，生出两个儿子，以扫和雅各。在双子生下来，善恶作出来以前，神就告诉利百加，将来大的（以扫）要服事小的（雅各）。这证明神的拣选在于祂的喜欢和不喜欢。因此，神说，『雅各是我所爱的，以扫是我所恨的。』（13，参玛一2～3。）这话非常强烈。我们以为神只会爱，绝不会恨，但这里说神恨。『雅各是我所爱的，以扫是我所恨的。』惟独蒙神所爱、所拣选的人才算是后裔。神的拣选在于祂自己，祂是照著祂的喜欢呼召人；这不在于人的行为。虽然神说，『从以撒生的，才要称为你的后裔，』（创二一12，）但以撒的两个儿子中，只有一个蒙神拣选。这启示神的拣选也不是照著人的出生。神不照著祂自己以外的任何事物拣选人。
6“For this is the word of promise, About this time next year I will come, and Sarah shall have a son. And not only so, but Rebecca also having conceived of one, Isaac our father, the children not yet being born, nor having done anything good or bad, (that the purpose of God according to selection might remain, not of works, but of Him Who calls,) it was said to her, The greater shall serve the less; as it is written, Jacob I loved, but Esau I hated” (vv. 9-13). These verses unveil to us the fact that God’s selection is not according to man’s work, but absolutely according to His choice. We are told that of the one man Isaac Rebecca conceived and brought forth two sons, Esau and Jacob. Before the children were born and before they had done either good or bad, God told Rebecca that the greater, who was Esau, would serve the lesser, who was Jacob. This proves that God’ss election depends upon His likes and dislikes. Thus, God said, “Jacob I loved, but Esau I hated” (Mal. 1:2-3). This word is very strong. We think that God only loves and that He never hates, but here it says that God hated. “Jacob I loved, but Esau I hated.” Only those who are loved and selected by God are reckoned as the seed. God’ss election depends upon Himself who calls according to His likes; it does not depend upon man’s works. Though God said, “in Isaac shall your seed be called” (Gen. 21:12), yet only one of Isaac’st wo sons was selected by God. This reveals the fact that God’ss election is also not according to man’s birth. God does not select people according to anything other than Himself.
贰 在于神的怜悯
II. OF GOD’S MERCY
7『这样，我们可说甚么？难道在神有不义么？绝对没有！因为祂对摩西说，「我要向谁施怜悯，就向谁施怜悯；要对谁动怜恤，就对谁动怜恤。」』（罗九14～15。）神说『我要』，我们就不该与祂争辩。我们不是神，我们没有祂的主宰权柄。我们也许与祂理论，问说，『为甚么你爱雅各，恨以扫？』神也许回答：『不要与我争辩。我愿意这样作。我要向谁施怜悯，就向谁施怜悯。每件事都在于我的意愿。』
7What shall we say then? Is there unrighteousness with God? Certainly not! For He says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (v. 15). When God says, “I will,” we should not argue with Him. We are not God and we do not have His sovereignty. We may reason with Him, asking, “Why do you love Jacob and hate Esau?” God may reply, “Don’t argue with Me. I will to do it. I will have mercy on whom I will have mercy. Everything depends on My will
8怜悯和怜恤之间有甚么不同？很难区别。虽然怜恤非常接近怜悯，但我要说，怜恤比怜悯更深、更细、更丰富。将本节的怜恤与怜悯放在一起，加强神是满有怜悯的这个事实。
8What is the difference between mercy and compassion? It is difficult to distinguish. Although compassion is very close to mercy, I would say that compassion is deeper, finer, and richer than mercy. Putting compassion together with mercy in this verse strengthens the fact that God is merciful.
9『这样看来，这不在于那定意的，也不在于那奔跑的，只在于那施怜悯的神。』（16。）怜悯比恩典搆得更远。倘若我在美好的光景中，并且我的地位与你的地位相配，你给我礼物，那是恩典。然而，倘若我在可怜的光景中，并且我的地位与你的地位悬殊，你给我东西，那是怜悯。倘若我是你亲爱的朋友，到你这里来，你给我圣经作礼物，那是恩典。然而，我若是可怜污秽的乞丐，不能为自己作甚么，而你给我十元，那不是恩典，而是怜悯。因此，怜悯比恩典搆得更远。恩典只达到相称的情形，但怜悯搆得远多了，临到可怜且不配得恩典的情形。照著我们天然的光景，我们远离神，完全不配得祂的恩典。我们只适合接受祂的怜悯。因此，九章十五节不是说，『我要向谁施恩典，就向谁施恩典。』不，这里乃是说，『我要向谁施怜悯，就向谁施怜悯。』你也许以为雅各没有良善，他完全是狡猾、诡诈的人，以扫比他好多了。你是正确的。那就是神施怜悯的方式。雅各是可怜的，但神怜悯他。神的怜悯不在于人美好的光景，反而显于人可怜的光景。神的怜悯所搆到的，超过祂的恩典。那临到我们众人的乃是神的怜悯。我们没有一个人的光景与神的恩典相称。我们十分贫穷、十分可怜，需要神的怜悯如同一座桥梁，将我们与神连接起来。将我们带到神恩典里的，乃是祂的怜悯。我们何等需要领悟这点，并为著神的怜悯敬拜祂！甚至现今，我们得救并有分于祂生命的丰富之后，我们在某些方面仍处于一种光景，需要神的怜悯如同桥梁把缺口连接起来。因这缘故，希伯来四章十六节说，首先我们需要受怜悯，然后我们才能得恩典，作应时的帮助。哦，我们何等需要祂的怜悯！我们必须宝贵神的怜悯，像珍赏祂的恩典一样。使我们彀资格有分于神恩典的，总是神的怜悯。
9“So then, it is not of the one who wills, nor of the one who runs, but of God, the One Who shows mercy” (v. 16). Mercy goes farther than grace. If when I am in a good condition and my standing matches yours you give me a gift, that is grace. However, when I am in a poor condition and my standing is far removed from yours and you give me something, that is mercy. If I come to you as your dear friend and you give me a Bible as a gift, that is grace. However, if I am a poor unclean beggar, unable to do anything for myself and you give me ten dollars, that is not grace, it is mercy. Thus, mercy reaches farther than grace. Grace only extends to a situation that corresponds to it, but mercy goes much farther, reaching into a situation that is poor and unworthy of grace. According to our natural condition, we were far removed from God, totally unworthy of His grace. We were only eligible to receive His mercy. Thus, 9:15 does not say, “I will have grace on whom I will have grace.” No, it says, “I will have mercy on whom I will have mercy.” You may think that there was nothing good about Jacob, that he was altogether a subtle, crafty person, and that Esau was much better than he. You are right. That is how God has shown His mercy. Jacob was pitiful, but God had mercy on him. God’s mercy does not depend upon man’s good condition; rather it is shown in man’s pitiful condition. It reaches beyond His grace. It is God’s mercy that has reached all of us. None of us was in a condition that corresponded to His grace. We were so poor and so pitiful that there was the need for God’s mercy to bridge the gap between us and God. It was God’s mercy that brought us into His grace. How we need to realize this and worship God for His mercy! Even now, after being saved and having participated in the riches of His life, we still, in some ways, are in a condition that needs God’s mercy to bridge the gap. This is the reason that Hebrews 4:16 says that firstly we need to obtain mercy and then we can find grace for timely help. Oh, how much we need His mercy! We must treasure God’s mercy as much as we appreciate His grace. It is always God’s mercy that qualifies us to participate in His grace.
10这样看来，『这不在于那定意的，也不在于那奔跑的，只在于那施怜悯的神。』『罗九16。』我们的观念是，定意的会得著他所定意要得著的，奔跑的会得著他所追求的。情形若是这样，神的拣选就会照著我们的努力和劳苦。但情形并不是这样；这完全在于那施怜悯的神。我们不需要定意或奔跑，因为神怜悯我们。我们若认识神的怜悯，就不会信靠我们的努力；我们也不会因著我们的失败而失望。对于我们苦恼的光景，盼望乃在于神的怜悯。
10So then “it is not of the one who wills, nor of the one who runs, but of God, the One Who shows mercy.” Our concept is that the one who wills will get what he wills to get and that the one who runs will gain what he runs after. If this were the case, then God’ss election would be according to our effort and labor. But it is not so. It is altogether of God who shows mercy. We do not need to will or to run, for God has mercy on us. If we do know God’s mercy, we will not put our trust in our effort; neither will we be disappointed by our failure. The hope for our wretched condition is God’s mercy
11『因为经上对法老说，「我特意将你兴起来，为要在你身上显示我的权能，并要使我的名传遍全地。」』（17。）神在法老身上显示祂的权能（不是祂的怜悯），为使祂的名传遍全地。这表明甚至神的仇敌在完成祂的旨意上，对祂也是有用的。十八节说，『这样看来，神愿意向谁施怜悯，就向谁施怜悯；愿意叫谁刚硬，就叫谁刚硬。』对此我们该说甚么？我们甚么都不该说，只该敬拜神的道路。每件事都在于祂要作甚么。祂是神！
11For the scripture says to Pharaoh, For this very thing I have raised you up, that I might show forth My power in you, and that My name should be proclaimed in all the earth” (v. 17). In Pharaoh God showed forth His power, not His mercy, that His name might be proclaimed in all the earth. This shows that even God’s enemies are useful to Him in fulfilling His purpose. So then,” verse 18 says, “He has mercy on whom He wills, and He hardens whom He wills.” What should we say with regard to this? We should say nothing, but worship God’sway. Everything depends upon what He wills to do. He is God
参 在于神的主宰
III. OF GOD’S SOVEREIGNTY
12保罗继续说，『这样，你必对我说，祂为甚么还指责人？有谁抗拒祂的旨意？人哪，你是谁，竟向神顶嘴？』（19～20上。）我们都必须领悟我们是谁。我们是神的造物，祂是我们的创造者。我们是祂的造物，不该对祂这位创造者说甚么。所以，保罗问：『被塑造者岂能对塑造他者说，你为甚么这样造我？窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？』（20下～21。）神是窑匠，我们是泥块。神这位窑匠对泥块有权柄。祂若愿意，祂能作一个贵重的器皿，也能作一个卑贱的器皿。这不在于我们的拣选－这在于祂的主宰。罗马九章二十一节揭示神造人的目的。本节在启示神造人的目的上是独特的。没有本节，我们很难领悟神造人的目的，是要使人作祂的器皿，以盛装祂。我们都必须彻底领会，我们是神的容器，神是我们的内容。林后四章七节说，『我们有这宝贝在瓦器里。』我们是瓦器，神是宝贝和内容。神照著祂的豫定，主宰的造了我们作祂的容器。提后二章二十至二十一节表达同样的思想；那里说，我们是贵重的器皿。所以，我们需要洁净自己，脱离卑贱的事，使我们分别为圣，合乎主人使用。然而，我们成为贵重的器皿，不是我们拣选的结果；这乃是起源于神的主宰。神藉著所造蒙怜悯以盛装祂自己的器皿，使祂的荣耀彰显出来；这是在于神的主宰。这是很深的话。神的主宰是祂拣选的基础。祂的拣选在于祂的主宰。
12Paul continues, “You will say to me then, Why does He still find fault? For who has resisted His purpose? But, Oman, who are you that replies against God?” We all have to realize who we are. We are God’s creatures, and He is our Creator. As His creatures we should not say anything to Him, the Creator. So, Paul asks, “Shall the thing formed say to him who formed it, Why did you make me thus? Or has not the potter authority over the clay, out of the same lump to make one vessel to honor and another to dishonor?” (vv. 19-21). God is the potter, and we are pieces of clay. As the potter, God has authority over the clay. If He wills, He can make one vessel to honor and another vessel to dishonor. It does not depend on our choice—it depends on His sovereignty. Romans 9:21 discloses God’s purpose in creating man. This verse is unique in its revelation of God’s purpose in the creation of man. Without this verse it would be difficult for us to realize that God’s purpose in creating man was to make him His vessel to contain Him. We all must thoroughly understand that we are God’s containers and that God is our content. Second Corinthians 4:7 says that “we have this treasure in earthen vessels.” We are earthen vessels, and God is the treasure and the content. God has sovereignly created us to be His containers according to His predestination. Second Timothy 2:20-21 conveys the same thought, saying that we are vessels unto honor. So, we need to purge ourselves from dishonorable things that we may be sanctified and suitable for the Lord’su se. However, being vessels unto honor is not the result of our choice; it originates with God’s sovereignty. It is of God’s sovereignty that He make His glory known by creating vessels of mercy to contain Himself. This is a deep word. God’s sovereignty is the basis of His selection. His selection depends upon His sovereignty.
13『若是神愿意显示祂的忿怒，彰显祂的能力，就多用恒忍宽容那些可怒、豫备遭毁灭的器皿。』（罗九22。）对此我们该说甚么？我们无话可说。祂是窑匠，祂有权柄；人不过是泥土。『且要在那些蒙怜悯、早豫备得荣耀的器皿上，彰显祂荣耀的丰富；这器皿就是我们这蒙祂所召的，不但从犹太人中，也从外邦人中，这有甚么不可？』（23～24。）一切都在于神的权柄。神有权柄将我们这些祂所拣选并呼召的人－不但从犹太人中，也从外邦人中－作成蒙怜悯的器皿以盛装祂，使祂荣耀的丰富得以彰显，得以显明。照著祂主宰的权柄，祂早豫备我们得这荣耀。我们被祂的主宰豫定作祂的容器，就是贵重的器皿，彰显祂在荣耀里的所是。那不但是祂的怜悯，也是祂的主宰。神的拣选有一个目标－得著许多器皿盛装神，并且永远彰显祂。所以我们许多人偏离了神目标的标竿，以为那不过是要显明祂拯救我们的爱。不错，祂爱我们。然而，祂的爱显明出来，不但是要拯救我们，也是要使我们成为祂的器皿。神这样造我们，使我们能将祂接受到我们里面，并盛装祂作我们的生命和生命的供应，目的是要使我们与祂成为一，彰显祂的所是，并使祂在我们身上得荣耀，且同我们得荣耀。这是神的拣选永远的目标。这也是我们永远的定命。
13What if God, willing to show forth His wrath and to make His power known, endured with much long suffering vessels of wrath fitted for destruction?” (v. 22). What should we say about this? We have nothing to say. He is the potter and He has the authority. Human beings are simply clay. “And what if He should make known the riches of His glory upon vessels of mercy, which He had before prepared unto glory, even us, whom He has also called, not only from among the Jews, but also from among the nations?” (vv. 23-24). All depends upon God’s authority. God has the authority to make us, whom He has selected and called, not only from among the Jews, but also from among the Gentiles, vessels of mercy to contain Him, that the riches of His glory may be made known, that is, manifested. According to His sovereign authority, He before prepared us unto this glory. We were predestinated by His sovereignty to be His containers, vessels of honor to express what He is in glory. That is not only a matter of His mercy, but also of His sovereignty. God’ss election has a goal—to have many vessels to contain God and to express Him eternally. So many of us have missed the mark of God’s goal, thinking that it was simply to show His love in saving us. Yes, He loves us. However, His love is not only shown to save us, but to make us His vessels. God created us in such a way that we are able to take Him into us and contain Him as our life and life supply, to the end that we be one with Him to express what He is and that He be glorified in us and with us. This is the eternal goal of God’ss election. It is also our eternal destiny
14这段话也揭示我们对神用处的高峰，不是被祂用作仆人、祭司和君王，乃是用作器皿盛装祂并彰显祂。我们若要被用作神的器皿，当然祂必须与我们是一。我们是祂的容器和祂的彰显；祂是我们的内容和我们的生命。祂活在我们里面，使我们凭祂活著。祂与我们，我们与祂，至终在生命和性情上都要成为一。这是祂照著祂的主宰而有之拣选的目标。这也是我们照著祂的拣选而有的定命，这定命要在新耶路撒冷里完满的启示出来。
14This portion of the Word also unfolds the climax of our usefulness to God, which is not to be used by Him as servants, priests, and kings, but as vessels to contain Him and express Him. If we are to be used as God’s vessels, surely He has to be one with us. We are His container and His expression; He is our content and our life. He lives in us that we may live by Him. He and we, we and He, eventually will be one both in life and in nature. This is the goal of His selection according to His sovereignty. It is also our destiny according to His selection, a destiny which will be fully revealed in the New Jerusalem.
15二十五至二十六节引自何西阿书，证实有些外邦人蒙了神的拣选并呼召，作祂的子民。二十七至二十九节引自以赛亚书，证实以色列人不都蒙拣选，只有他们剩下的余数，蒙主保守的余种，才是得救的。
15Verses 25 and 26 are quotations from Hosea which confirm the fact that some Gentiles have been selected and called by God to be His people. Verses 27 through 29 are quotations from Isaiah which confirm the fact that not all Israel was selected, but that only a remnant of them, a seed kept by the Lord, was saved
肆 藉著那本于信的义
IV. BY THE RIGHTEOUSNESS OF FAITH
16神的拣选也是藉著那本于信的义。『这样，我们可说甚么？那未曾追求义的外邦人，反得著了义，就是本于信的义。』（30。）外邦人虽然未曾追求义，反得著了义。这义不是律法的义，乃是本于信的义。外邦人藉著神那本于信的义，有分于神的拣选。
16God’ss election is also by the righteousness of faith. “What shall we say then? That the nations who did not pursue righteousness have attained righteousness, but righteousness which is out of faith” (v. 30). The nations, meaning the Gentiles, have obtained righteousness, although they did not pursue it. This righteousness is not the righteousness of the law, but that which is out of faith. The nations have shared in God’ss election by the righteousness of God which is out of faith
17『但那追求律法之义的以色列人，并未达到那律法。这是为甚么？因为不是本于信，而是本于行。他们正碰跌在那绊脚石上，就如经上所记：「看哪，我在锡安放一块绊的石头，并跌人的磐石，信靠祂的，必不至于羞愧。」』（31～33。）我们绝不能藉著追求律法的义而达到义。以色列人想要建立自己的义，反碰跌在那『绊脚石』，就是基督这『跌人的磐石』上。然而，『信靠祂的，必不至于羞愧。』关于这点，我们也需要读十章头三节：『弟兄们，我心里所喜悦的，并我向神为以色列人所祈求的，是要他们得救。我可以为他们作见证，他们对神有热心，但不是按著完全的知识；因为不知道神的义，又想要建立自己的义，就不服神的义了。』人可能为神极其热心，而缺少对祂的路正确的知识。犹太人偏离了神拣选的标竿，现今仍然偏离，因为他们不知道神的义，想要藉著遵守律法，建立自己的义，就不服神的义－基督自己。因此，他们失去了神的救恩。凡想要遵守律法或行善以讨神喜悦的，就是靠人的努力，要建立自己的义；这就使人偏离神救恩的路。
17“But Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because it was not out of faith, but as it were out of works; they stumbled at the Stone of stumbling, as it is written, Behold, I lay in Zion a Stone of stumbling, a Rock of offense, and he who believes on Him shall not be put to shame” (vv. 31-33). We can never arrive at righteousness by pursuing the law of righteousness. The Israelites sought to establish their own righteousness, but stumbled at the “Stone of stumbling,” which is Christ, the “Rock of offense.” Nevertheless, “he who believes on Him shall not be put to shame.” In this connection we also need to read the first three verses of chapter ten. “Brothers, the delight of my heart and my supplication to God for them is for their salvation. For I bear them witness that they have a zeal for God, but not according to full knowledge. For they, being ignorant of God’s righteousness, and seeking to establish their own righteousness, did not submit to the righteousness of God.” It is possible to be exceedingly zealous for God while lacking the proper knowledge of His way. The Jews have missed and continue to miss the mark of God’ss election because they, being ignorant of God’s righteousness, have attempted to establish their own righteousness by trying to keep the law and have not submitted themselves to the righteousness of God, which is Christ Himself. Hence, they have missed God’ss alvation. Any attempt to keep the law or to do good to please God, being man’s efforts to establish his own righteousness, will cause people to miss the way of God’ss alvation.