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罗马书生命读经 · 第23篇

神的拣选，我们的定命（二）

GOD’S SELECTION, OUR DESTINY (2)
伍 藉著基督
V. THROUGH CHRIST
一 为律法总结的基督
A. Christ, the End of the Law
1罗马十章四节说，『原来律法的总结就是基督，使凡信的都得著义。』基督是律法的总结。这就是说，祂来完成并了结律法。祂来成全律法。（太五17。）藉著成全律法，祂总结并了结律法。基督了结律法，结果就使凡相信基督的都得著神的义。基督死在十字架上，就完成并了结律法。律法总结在祂身上。既然律法在基督的十字架上被了结，我们就不该再在律法之下。我们单单藉著相信基督，就可得著神的义。
1Romans 10:4 says, “For Christ is the end of the law unto righteousness to everyone who believes.” Christ is the end of the law. This means that He has completed and terminated the law. He came to fulfill the law (Matt. 5:17). By fulfilling the law He ended and terminated the law. The result of Christ’s terminating the law is that God’s righteousness is given to everyone who believes in Christ. When He died on the cross, Christ completed and terminated the law. The law ended in Him. Since the law was terminated on the cross of Christ, we should be under it no longer. We may simply receive God’s righteousness by believing in Christ
2犹太人宝贵律法，并想要遵守律法，使他们在神面前能建立自己的义。他们没有看见律法已经完全被基督完成并了结。他们若看见这点，就不会再想要遵守律法；他们绝不会再想要在神面前建立自己的义，乃会接受基督作他们的义。对今天许多基督徒而言，原则是一样的。他们得救以后，定意行善讨神喜悦。结果，他们自然而然为自己定规条，这些规条可视为自定的律法；并且他们竭力成全这些规条，为要讨神喜悦。他们和犹太人一样，没有看见基督是一切规条的总结、了结，并且他们该接受祂作他们的生命，使他们公义的活在神面前。不但如此，他们需要看见在神面前真正的义乃是基督；这一位了结了律法，使自己成为凡相信祂之人活的义。罗马十章揭示基督的许多方面，使我们知道如何有分于并享受祂作我们在神面前又真又活的义。
2The Jews treasured the law and tried to keep it that they might establish their own righteousness before God. They did not see that the law had been fully completed and terminated by Christ. If they had seen this, they would have stopped their attempts to keep the law. They would never again have tried to establish their own righteousness before God, but would have taken Christ as their righteousness. The principle is the same with a great many Christians today. After being saved, they make up their minds to do good to please God. As a result, they spontaneously make regulations for themselves, regulations which may be considered as their self-made laws, and they endeavor to fulfill them in order that they may be pleasing to God. Like the Jews, they do not see that Christ is the end, the termination of all regulations and that they should take Him as their life that they may live righteously before God. Furthermore, they need to see that the genuine righteousness before God is Christ, the One who has terminated the law that He might be the living righteousness to everyone who believes in Him. Romans 10 unfolds so much of Christ that we may know how to participate in and enjoy Him as our real and living righteousness before God
二 成肉体并复活的基督
B. Christ, Incarnated and Resurrected
3我们需要读罗马十章五至七节：『论到那本于律法的义，摩西写著：「行这些事的，必因这些事活著。」但那本于信的义如此说，「你不要心里说，谁要升到天上？」就是要领下基督来，或说，「谁要下到无底坑？」就是要领基督从死人中上来。』保罗的著作非常深。表面上这些经文没有题起基督的成为肉体和复活；事实上二者都包括在这段话里。虽然保罗没有用成为肉体和复活这些辞，然而，他写罗马书的这一段时，所想的是这两件事。保罗引用申命记三十章十二节说，『你不要心里说，谁要升到天上？』然后他指出，这意思是『要领下基督来』，这是指基督的成为肉体，因为基督在祂成为肉体时从诸天降下。不但如此，保罗说我们不该问：『谁要下到无底坑？』『下到无底坑』，意思是『要领基督从死人中上来』，这是指基督的复活。下到无底坑，意思是死了并进入阴间。基督死了的时候，下到无底坑；在复活里，祂又从死人中，就是从无底坑里被领上来。基督是经过成为肉体并复活的一位。所以，我们可说祂是『经过过程』的基督，成为肉体并复活的基督。基督从成为肉体到复活，经过了漫长的过程。在这过程中，祂成就了神公义、圣别、和荣耀的一切要求，以及使我们能有分于祂所需要的一切。祂是神成为肉体来作人；而作为人，祂藉著复活变化成为赐生命的灵。（林前十五45。）现今在复活里，祂这赐生命的灵对我们十分便利，我们随时随地都可得著祂并将祂接受进来。我们需要说一点关于罗马十章七节所题的『无底坑』。原文这辞在路加八章三十一节指鬼的住处；在启示录九章一节、二节、十一节指那些『蝗虫』出来的地方，牠们的王名叫亚玻伦（敌基督）；在十一章七节，十七章八节指『兽』，就是敌基督，要上来的地方；在二十章一节、三节指千年国时，撒但要被扔进去受监禁的地方。旧约七十士希腊文译本，在创世记一章二节用这辞指深渊。在罗马十章七节，无底坑是指基督在死后，复活前所去的地方。根据行传二章二十四节、二十七节，这地方就是阴间，因为这二节启示，基督死后下到阴间，复活时从那里起来。因此，照圣经的用法，无底坑一辞乃是指死亡，以及撒但黑暗权势的地方，就是基督死后所降到地的低下之处。（弗四9。）祂胜过了这地方，就在复活里从这地方上来。
3We need to read verses 5 through 7. “For Moses writes that the man who does the righteousness which is out of the law shall live in it. But the righteousness which is out of faith speaks in this way, Do not say in your heart, Who will ascend into heaven? That is, to bring Christ down. Or, Who will descend into the abyss? That is, to bring Christ up from among the dead.” Paul’s writing is very deep. Apparently these verses do not mention the incarnation and resurrection of Christ; actually both are included in this portion. Although Paul did not use the words incarnation and resurrection, he nevertheless had both of them in mind when he wrote this part of Romans. Paul quotes Deuteronomy 30:12 saying, “Do not say in your hearts, Who will ascend into heaven?” He then points out that this means “to bring Christ down” and that this refers to Christ’sin carnation, for Christ came down from the heavens in His incarnation. Furthermore, Paul says that we should not ask, “Who will descend into the abyss?” To “descend into the abyss” means “to bring Christ up from among the dead,” and this refers to Christ’s resurrection. To descend into the abyss means to die and to enter into hades. When Christ died He descended into the abyss, and in resurrection He was brought up from among the dead, that is, out of the abyss. Christ is the One who has passed through incarnation and resurrection. Therefore, we may say that He is the “processed” Christ, Christ incarnated and resurrected. Christ has passed through along process from incarnation through resurrection. In this process He accomplished everything that is required by God’s righteousness, holiness, and glory and all that is needed to enable us to partake of Him. He was God incarnated to be a man, and, as a man, He was transfigured through resurrection into the life-giving Spirit (1 Cor. 15:45). Now in resurrection as the life-giving Spirit He is so available to us that we may receive Him and take Him in at any time and in any place. We need to say a word about the “abyss” mentioned in verse 7. In Greek the word rendered as “abyss” is abyssos. This word is used in Luke 8:31 (translated “deep” in KJV) referring to the dwelling place of the demons. It also occurs in Revelation 9:1, 2, 11 (always translated “bottomless pit” by KJV in Revelation) denoting the place out of which the “locusts,” whose king is Apollyon, will come; in Revelation 11:7 and 17:8 signifying the place out of which the beast which is the antichrist will ascend; and in Revelation 20:1, 3 specifying the place into which Satan will be cast and imprisoned during the millennium. The Septuagint, the Greek translation of the Old Testament, uses this word for the word “deep” in Genesis 1:2. Here in Romans 10:7 it points to the place Christ visited after His death and before His resurrection, which place, according to Acts 2:24, 27, is hades. For Acts 2:24, 27 reveals that Christ went into hades after He died and rose from that place in His resurrection. So, according to biblical usage, the word abyss always refers to the region of death and of Satan’s power of darkness into which Christ after His death descended as into the lower parts of the earth (Eph. 4:9), which He conquered, and from which He ascended in His resurrection.
三 相近的基督
C. Christ, Near to You
4请留意保罗在罗马十章八节所说的：『这义到底怎么说？牠说，「这话与你相近，就在你口里，也在你心里。」这就是我们所传信主的话。』复活的基督这活的话与我们相近，就在我们口里，也在我们心里。在本节保罗忽然将『这话』与『基督』（6～7）交互使用，因此指明这话无疑就是基督自己。在复活里的基督这赐生命的灵，就是活的话。这符合新约的启示，话就是灵。你若读以弗所六章十七节，就会发现那灵就是话。因此，基督在祂的复活里是灵也是话。祂是灵给我们摸著，祂是话给我们领会。我们可接受祂这灵与话。复活的基督这赐生命的灵，是与我们十分相近的活话。祂在我们口里，也在我们心里。我们的口是为著呼求，我们的心是为著信。因此，我们能口里呼求祂，心里信祂。我们呼求祂就得救；我们信祂就得称义。基督经过成为肉体和复活的过程之后，今天乃是在天上坐在神宝座上的主，也是在地上运行赐生命的灵。因此，祂对我们是相近且便利的。祂是这样相近，甚至就在我们口里，也在我们心里。没有人能比这个更近。祂是这样的便利，凡心里信祂，口里呼求祂的人，就必有分于祂。祂成就了每件事，经过了每个过程。祂现今在地上运行，对任何要接受祂的人，都是豫备好且便利的。
4Please pay attention to what Paul says in verse 8. “But what does it say? The word is near you, in your mouth and in your heart: that is, the word of the faith which we preach.” The resurrected Christ as the living Word is near us, in our mouth and in our heart. In this verse Paul suddenly uses the term “the Word” interchangeably for Christ, indicating thereby that this Word undoubtedly is Christ Himself. Christ in resurrection as the life-giving Spirit is the living Word. This corresponds to the New Testament revelation that the Word is the Spirit. If you read Ephesians 6:18 in the Greek, you will discover that the Spirit is the Word. Hence, Christ in His resurrection is both the Spirit and the Word. He is the Spirit for us to touch and He is the Word for us to understand. We may receive Him as both the Spirit and the Word. The resurrected Christ as the life-giving Spirit is the living Word that is so near to us. He is in our mouth and in our heart. Our mouth is for calling, and our heart is for believing. Thus, we can call upon Him with our mouth and believe in Him with our heart. When we call on Him we are saved; when we believe in Him we are justified. After being processed through incarnation and resurrection, Christ today is both the Lord sitting on the throne of God in heaven and the life-giving Spirit moving on the earth. Thus, He is near and available to us. He is so near that He is even in our mouth and in our heart. No one can be nearer than this. He is so available that whoever believes in Him with his heart and calls on Him with his mouth will partake of Him. He has accomplished everything and He has passed through every process. He is now moving on earth, ready for and available to anyone who will receive Him
四 被相信并呼求的基督
D. Christ, Believed In and Called Upon
5我们需要读罗马十章九至十三节：『就是你若口里认耶稣为主，心里信神叫祂从死人中复活，就必得救；因为人心里信，就得著义；口里承认，就得救。因为经上说，「凡信靠祂的，必不至于羞愧。」因为犹太人和希利尼人并没有分别，众人同有一位主，祂对一切呼求祂的人是丰富的。因为「凡呼求主名的，就必得救」。』保罗说人心里信，就得著义。『就』，直译，以致。所以心里信的结果是得著义，而口里承认的结果是得救。我们若要得称义，就是得著神的义，就必须信主耶稣。我们若要得救，就需要承认主耶稣，就是呼求祂。
5We need to read verses 9 through 13. “That if you confess with your mouth, Lord Jesus, and believe in your heart that God has raised Him from among the dead, you shall be saved; for with the heart man believes unto righteousness and with the mouth man confesses unto salvation. For the scripture says, All who believe on Him shall not be put to shame. For there is no difference between Jew and Greek; for the same Lord of all is rich to all who call upon Him. For, Whoever calls upon the name of the Lord shall be saved.” Paul says that with the heart “man believes unto righteousness.” “Unto” is an equivalent of a Greek preposition which, in many instances, means “resulting in.” Therefore the result of believing with the heart is righteousness, while the result of confessing with the mouth is salvation. If we want to be justified, that is, to have the righteousness of God, we must believe in the Lord Jesus. If we want to be saved, we need to confess the Lord Jesus, that is to call upon Him.
6罗马九章二十一、二十三节告诉我们，在神的拣选之下，我们蒙召的人已被作成蒙怜悯得尊贵、得荣耀的器皿。然而，我们仍必须领悟，这样的器皿本身是虚空的。器皿需要内容。虽然罗马九章告诉我们，我们是器皿，却没有给我们被充满的路。作蒙怜悯得尊贵、得荣耀的器皿很美妙，但是虚空却很可怜。我们需要被充满。被充满的路见于罗马十章。每个器皿都有口。若没有口，就不是器皿。锤子、刀子、斧子这样的工具没有口。然而，我们是器皿；作为器皿，我们有口。你知道你为甚么有口？你被造有口，乃是为要被基督的丰富充满。我们的口被造，是为著呼求主耶稣的名。主是如此丰富！祂对一切呼求祂的人是丰富的。诗篇里有一节说，『你要大大张口，我就给你充满。』（八一。）我们是有口的虚空器皿，该大大张口，好使我们被主的丰富充满。我们要得救，就需要呼求主的名。然而，呼求祂的名不但是为著得救，也是我们接受基督丰富的路。主对一切呼求祂的人是丰富的。我们呼求祂，就有分于并享受祂的丰富。你要有分于并享受基督的丰富么？你若要，就不要静默；张开你的口，呼求祂。近年来，关于呼求祂的名这件事，主向我们启示了许多。甚至近在十年前，我们对此也认识不多。我们感谢主，祂使我们清楚了。我们珍赏罗马十章，尤其是十二节：『犹太人和希利尼人并没有分别，众人同有一位主，祂对一切呼求祂的人是丰富的。』十三节在传福音时常常被使用；但我们也必须用十二节，不是为著传福音，乃是为著用神格的丰富充满所有虚空的器皿。你若大大张口，呼求主，神性的丰富就要成为你的分。现在，我们有路充满虚空的器皿。我们有口呼求祂，好被祂充满；我们有心相信祂，以保有祂。
6In Romans 9:21, 23 we are told that under God’s selection we, the called ones, have been made vessels of mercy unto honor and glory. However, we still must realize that such vessels by themselves are empty. Vessels need content. Although Romans 9 tells us that we are vessels, it does not give us the way to be filled. It is wonderful to be a vessel of mercy unto honor and glory, but it is pitiful to be empty. We need to be filled. The way to be filled is found in Romans 10. Every vessel has a mouth, an opening. If it has no mouth, it is not a vessel. Instruments such as hammers, knives, and axes have no mouths. However, we are vessels, and as vessels we have an opening — our mouth. Do you know why you have a mouth? You were made with a mouth that you might be filled with the riches of Christ. Our mouth was made for calling on the name of the Lord Jesus. The Lord is so rich! He is rich to all who call upon Him. There is a verse in the Psalms which says, “Open thy mouth wide, and I will fill it” (81:10). As empty vessels with a mouth we should open our mouth wide that we may be filled with the 10 riches of the Lord. In order to be saved we need to call upon the name of the Lord. However, calling upon His name is not only for salvation; it is also the way in which we receive the riches of Christ. The Lord is rich to all who call upon Him. When we call upon Him, we participate in and enjoy His riches. Do you want to participate in and enjoy the riches of Christ? If you do, do not be silent; open your mouth and call upon Him. In recent years the Lord has revealed very much to us regarding this matter of calling on His name. Even as late as ten years ago we knew little about this. We thank the Lord that He has made us clear. We appreciate Romans 10, especially verse 12. “For there is no difference between Jew and Greek; for the same Lord of all is rich to all who call upon Him.” Verse 13 has been used a great deal in gospel preaching. But we also must use it with verse 12, not for gospel preaching, but for filling up all the empty vessels with the riches of the Godhead. If you will open your mouth wide and call upon the Lord, the riches of divinity will be your portion. Now, we have the way to fill the empty vessels. We have a mouth to call on Him that we may be filled with Him, and we have a heart to believe in Him and to retain Him.
7圣经清楚启示呼求主是有分于并享受主的路。申命记四章七节说，耶和华『在我们求告祂的时候与我们相近』。145:18诗篇一百四十五篇十八节说，『凡求告耶和华的…耶和华便与他们相近。』十八篇六节和一百一十八篇五节说，大卫在急难中求告耶和华。在五十篇十五节，主要我们在患难之日求告祂；在八十六篇七节，大卫就是这样作。八十一篇七节说到以色列人曾作同样的事，（出二23，）耶和华就告诉他们：『你要大大张口，我就给你充满。』（诗八一10。）诗篇八十六篇五节说，主本为良善，乐意饶恕人，有丰盛的慈爱，赐给凡求告祂的人。一百一十六篇三至四节说，『死亡的绳索缠绕我，阴间的痛苦抓住我；我遭遇患难愁苦。那时我便求告耶和华的名。』十三节说，『我要举起救恩的杯，呼求耶和华的名。』（另译。）我们要举起救恩的杯，意思是有分于并享受主的救恩，就需要呼求主的名。以赛亚十二章二至六节告诉我们，耶和华是我们的拯救、我们的力量、和我们的诗歌，我们能从祂救恩的泉源欢然取水。从主救恩的泉源取水，就是享受主作我们的救恩，路乃在于赞55:1-美祂，呼求祂的名，歌颂祂，甚至扬声呼喊。在五十五章一至六节，我们看见神对百姓奇妙的呼召。祂呼召干渴的人就近水来，享受主供备的丰富，如酒、奶和美物，并叫他们因肥甘喜乐。这样作的路就是寻求主，趁祂相近的时候呼求祂。六十四章七节给我们看见，我们藉著呼求主，就能使自己奋力抓住祂。哀歌三章五十五至五十七节指明，我们呼求主，祂就临近我们，而我们的呼求祂，就是我们的呼吸，我们的呼喊。藉此我们能领悟，呼求主不但是向祂呼喊，也是经历属灵的呼吸，（出二23，）在此我们呼出我们里面的一切，无论是愁苦、疼痛、压力等。耶利米从深牢中，从极低的坑中呼求主时，便是这样呼出他里面的一切。每当我们在属灵的深牢或深坑中，在某种压制之下，我们都能呼求主，呼出我们里面的沉重，因此从极深的坑中得救。这样的呼求主不但使我们能从里面呼出消极的事物，更使我们能吸入主自己同祂一切的丰富，作我们的力量、享受、安慰和安息。这样，我们就有分于主的丰富。因此，在罗马十章十二节这里，保罗告诉我们：『祂对一切呼求祂的人是丰富的。』今天在复活里，主是豫备好且是便利的，给我们有分于祂；祂是丰富的，给我们享受祂。我们只需要时时呼求祂。我们呼求祂，就有分于并享受祂一切的丰富。
7The Bible reveals clearly that calling on the Lord is the way to partake of and enjoy the Lord. Deuteronomy 4:7 (ASV) says that the Lord is “nigh unto us whenever we call upon him.” Psalm says, “the Lord is nigh to all them that call upon him.” Psalm 18:6 and 118:5 say that David called upon the Lord in his distress. In Psalm 50:15 the Lord asks us to call upon Him in the day of trouble, and in Psalm 86:7 David did it accordingly. Psalm 81:7 says that the children of Israel did the same thing (Exo. 2:23) and that the Lord told them, “Open thy mouth wide, and I will fill it” (v. 10). Psalm 86:5 says that the Lord is good, ready to forgive, and is plenteous in mercy to all that call upon Him. Psalm 116:3-4 says, “The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the Lord.” Verse 13 of the same Psalm says, “I will take the cup of salvation, and call upon the name of the Lord.” In order to take the cup of salvation, that is, to participate and enjoy the Lord’ss alvation, we need to call upon the name of the Lord. Isaiah 12:2-6 tells us that the Lord is our salvation, our strength, and our song, and that we can draw water out of the wells of His salvation with joy. The way to draw water out of the wells of the Lord’ss alvation, that is, to enjoy the Lord as our salvation, is to praise Him, to call upon His name, to sing unto Him, and even to cry out and shout. In Isaiah 6 we find God’s wonderful calling to the people. He calls the thirsty ones to come to the waters, to enjoy the riches of the Lord’spr o vision, such as wine, milk, and good food, and to delight themselves in fatness. The way to do this is to seek the Lord and to “call upon him while he is near.” Isaiah 64:7 shows us that by calling upon the Lord we can stir up ourselves to take hold of Him. Lamentations 3:55-57 makes it clear that when we call upon the Lord He draws near to us and that our calling upon Him is our breathing, our cry. By this we can realize that to call upon the Lord is not only to cry to Him, but also to experience a spiritual breathing (Exo. 2:23) in which we breathe out all that is within us, whether it be agony, pain, pressure, etc. Jeremiah did this when he called upon the Lord out of the low dungeon, that is, out of the lowest pit. Whenever we are in a spiritual dungeon or pit, under a certain suppression, we can call on the Lord, breathing out the heaviness within us, and thus be delivered from the lowest pit. This kind of calling on the Lord not only enables us to breathe out the negative things from within us, but also to breathe in the Lord Himself with all His riches as our strength, enjoyment, comfort, and rest. In this way we partake of the riches of the Lord. Hence, here in Romans 10:12 Paul tells us that “the Lord is rich to all who call upon Him.” Today in resurrection the Lord is ready and available for our participation in Him and He is rich for our enjoyment of Him. We simply need to call on Him all the time. Calling on Him, we partake of and enjoy all His riches.
8呼求主与仅仅向祂祷告不同。『呼求』原文的意思是呼吁人、呼叫人的名字。虽然我们可能默默的祷告主，但呼求主需要我们向祂呼喊，以听得见的方式呼叫祂。创世记四章二十六节的『求告』，原文第一个意思是『呼喊』或『呼叫』。以赛亚十二章四节、六节显示，呼求主的名，就是扬声呼喊。哀歌三章五十五至五十六节启示同样的事－呼求主的名就是向主呼喊。因此，大卫说，『我在急难中呼求耶和华，向我的神呼喊。』（撒下二二7，另译。）呼求主就是向祂呼喊。照著圣经的记载，呼求主名这件事开始于人类的第三代。从以挪士的时候起，『人才呼求耶和华的名。』（创四26，另译。）然后约伯、（伯十二4、）亚伯拉罕、（创十二8、）以撒、（创二六25、）摩西、（申四7、）雅比斯、（代上四10、）参孙、（士十六、）撒母耳、（撒上十二18、）大卫、（撒下二二4，代上二一26、）约拿、（拿一6、）以利亚、（王上十八、）以利沙、（王下五11、）耶利米，（哀三55，）他们都实行呼求主名这件事。不但如此，约珥书二章三十二节，西番雅三章九节，和撒迦利亚十三章九节，都豫言人要呼求主的名。在五旬节那天，新约的信徒也呼求主的名，接受浇灌的灵，作约珥豫言的应验。（徒二17～。）神将祂的灵浇灌下来，而信徒张口，藉著呼求主的名接受那灵。神已将那灵浇灌下来，但我们必须接受祂。接受祂的路就是张口呼求主。因此，新约的信徒，像司提反，（七59，）便这样实行。藉著这样实行，他们就使人知道他们是跟从主的人。（九14。）当保罗还是扫罗，是逼迫召会的人时，他要捉拿信徒，就是藉著他们呼求主的名认出他们。他悔改以后，就受劝勉，要自己呼求主的名，洗去他的罪（主要是他逼迫那些呼求主名的人）。（二二16。）毫无疑问，这实行在早期的圣徒中间很普遍。
8Calling on the Lord is different from merely praying to Him. The Greek word for “call on” or “call upon” means to invoke a person, to call a person by name. Although it is possible to pray to the Lord silently, calling on the Lord requires that we cry out to Him or address Him audibly. The Hebrew word for “call” in Genesis 4:26 firstly means to “call out to” or to “cry unto.” Isaiah 12:4 and 6 show that to call upon the Lord’s name is to “cry out and shout.” Lamentations 3:55 and 56 reveal the same thing— to call upon the Lord’s name is to “cry” to the Lord. Hence, David said, “I called upon the Lord, and cried to my God” (2 Sam. 22:7). To call upon the Lord is to cry to Him. According to the Scripture record, this matter of calling on the name of the Lord began with the third generation of mankind. From the time of Enos “men began to call upon the name of the Lord” (Gen. 4:26). Then Abraham (Gen. 12:8), Isaac (Gen. 26:25), Job (Job 12:4), Moses (Deut. 4:7), Jabez (1 Chron. 4:10), Samson (Judg. 16:28), Samuel (1 Sam. 12:18), David (2 Sam. 28 22:4; 1 Chron. 21:16), Jonah (Jonah 1:6), Elijah (1 Kings 18:24), Elisha (2 Kings 5:11), Jeremiah (Lam. 3:55) — they all practiced this matter of 24 calling on the name of the Lord. Moreover, in Joel 2:32, Zephaniah 3:9, and Zechariah 13:9 it is prophesied that people will call on the name of the Lord. On the day of Pentecost the New Testament believers also called on the name of the Lord to receive the outpoured Spirit as the fulfillment of Joel’s prophecy (Acts 2:17-21). God poured out His Spirit, and the 21 believers opened their mouths to receive the Spirit by calling on the name of the Lord. The Spirit has been poured out by God, but we have to receive Him. The way to receive Him is to open our mouths and call on the Lord. Hence, the New Testament believers, like Stephen (Acts 7:59), practiced this. By practicing this they made it known that they were followers of the Lord (Acts 9:14). When Paul was Saul, the persecutor of the church, he intended to arrest the believers, recognizing them by their calling on the name of the Lord. After he was converted, he was advised to wash away his sins (mainly his persecution of those who called on the Lord) by calling on the name of the Lord himself (Acts 22:16). Undoubtedly, this practice was common among the early saints.
9保罗在写给哥林多召会的第一封书信中说，『同著所有在各处呼求我们主耶稣基督之名的人。『（林前一2。）这指明所有早期的信徒都实行呼求主名。保罗在给提摩太的第二封书信中，嘱咐他『同那清心呼求主的人』追求属灵的事。（提后二22。）所以，我们也必须实行这事。旧约的圣徒天天呼求主，（诗八八9，）并且一生呼求祂。（一一六2。）我们如何？我们更应当实行这事，『出于清洁的心，』（提后二22，直译，）并用『清洁的嘴唇』（番三9，另译）呼求主。我们若实行这事，必定会有分于主的丰富，并享受这些丰富。呼求主不但是为著得救，也是为著享受主同祂一切的丰富。哥林多前书开始于呼求主的名，启示这是一卷说到享受主的书。这卷书告诉我们，基督是我们的智慧和能力，（一24，）并且祂成了我们的公义、圣别、救赎，（30，）和许多其他的项目，给我们享受。至终，祂在复活里成了我们可喝的赐生命之灵。（十五，十二13。）喝祂这赐生命之灵的路，就是呼求祂的名。因此，十二章三节指明，我们若说『主耶稣』，我们就立刻在灵里。说『主耶稣』，就是呼求主的名。耶稣是主的名，那灵是祂的人位。我们呼求主的名，就得著主的人位。我们呼喊『主耶稣』时，就得著那灵。这样呼求主名以接受那灵，不但是属灵的呼吸，也是属灵的喝。我们呼求主的名，就吸入祂作生命的气，并喝祂作生命的水。诗歌六十五首第二节说：
9In addressing his first epistle to the church at Corinth Paul said, “All that in every place call upon the name of Jesus Christ our Lord” (1 Cor. 1:2). This indicates that all the early believers practiced this matter of calling. In his second epistle to Timothy Paul charged him to pursue spiritual things “with them that call on the Lord out of a pure heart” (2:22). So, we must practice it too. The Old Testament saints called on the Lord daily (Psa. 88:9) and throughout their entire life (Psa. 116:2). How about us? We should practice it more, calling on the Lord “out of a pure heart” (2 Tim. 2:22) and with “a pure lip” (Zeph. 3:9, Heb.). If we practice this, we will certainly partake of the Lord’s riches and enjoy them. To call on the Lord is not only for salvation, but also for the enjoyment of the Lord with all His riches. First Corinthians opens with calling on the name of the Lord, revealing that it is a book of the enjoyment of the Lord. It tells us that Christ is our wisdom and power (1 Cor. 1:24) and that He has been made our righteousness, sanctification, redemption (1:30), and so many other items for our enjoyment. Eventually, in resurrection He became the life-giving Spirit of whom we may drink (1 Cor. 15:45; 12:13). The way to drink of Him as the life-giving Spirit is to call on His name. 45 Thus, 1 Corinthians 12:3 indicates that if we say, “Lord Jesus,” we are immediately in the Spirit. To say, “Lord Jesus” is to call on the name of the Lord. Jesus is the name of the Lord, and the Spirit is His person. When we call on the name of the Lord, we get the person of the Lord. When we call, “Lord Jesus,” we get the Spirit. This kind of calling on the name of the Lord to receive the Spirit is not only spiritual breathing, but also spiritual drinking. When we call on the name of the Lord, we breathe Him in as the breath of life and we drink of Him as the water of life. The second stanza of hymn number seventy-three in our hymnal says,
可颂耶稣、大能救主，我所需要在你名；只要呼吸耶稣这名，
Blessed Jesus! Mighty Savior! In Thy Name is all I need; Just to breathe the Name of Jesus
10就是饮于你生命。
10Is to drink of Life indeed
11这是我们有分于并享受主的路。我们都需要这样作。愿主在这事上祝福我们。愿这事在这些日子里完全得恢复。
11This is the way for us to partake of and enjoy the Lord. We all need to do it. May the Lord bless us in this matter. May it be fully recovered in these days
五 被传讲并听见的基督
E. Christ, Preached and Heard
12在罗马十章十四至十五节保罗说，『然而人所未曾信入的，怎能呼求？所未曾听见的，怎能信入？没有传道的，怎能听见？若非奉差遣，怎能传道？如经上所记：「传福音报喜信的人，他们的脚踪何等佳美！」』呼求主需要信入祂，信入祂需要听见祂，听见祂需要有人传福音。福音若要被传扬，就必须有人奉神差遣。那些奉神差遣的人传福音，使人听见、信入、呼求主的名而得救。我们信入主并呼求祂以后，也必须传扬祂。基督已在全地被传讲并听见。祂已被奉差遣的人传扬，被犹太人和外邦人听见。他们许多人已经信而得著义，并且呼求而得救。
12In verses 14 and 15 Paul says, “How then shall they call upon Him in Whom they have not believed? And how shall they believe in Him of Whom they have not heard? And how shall they hear without one who preaches? And how shall they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who announce glad tidings of good things!’” Calling upon the Lord requires believing in Him, believing in Him requires the hearing of Him, and the hearing of Him requires the preaching of the glad tidings. If the gospel is to be preached, someone must be sent by God. Those who are sent by God preach the glad tidings that people may hear, believe, call upon the name of the Lord and be saved. After we have believed in the Lord and called upon Him we must also preach Him. Christ has been preached and heard throughout the whole earth. He has been preached by the sent ones and heard by both the Jews and the nations. Many of them have believed unto righteousness and have called unto salvation
六 被接受或弃绝的基督
F. Christ, Received and Rejected
13在十六至二十一节，我们看见被接受或弃绝的基督。一面基督被外邦人接受了，但另一面祂被以色列人弃绝了。罗马九章和十章都说到一个点－神的拣选。神的拣选是我们的定命。这拣选在于呼召的神，在于神的怜悯和主宰，藉著那本于信的义，并藉著基督。
13In verses 16 through 21 we see Christ received and rejected. On the one hand Christ has been received by the nations, but on the other hand He has been rejected by Israel. Both chapters nine and ten of Romans cover one point— the selection of God. God’ss election is our destiny. This selection is of God who calls; it is of God’s mercy and sovereignty; it is by the righteousness of faith, and it is through Christ
14在罗马书的各章里，陈明基督最多的是十章。在十章四节，基督称为『律法的总结』。全本新约没有另一章这样标明基督。因此，罗马十章给我们看见基督一个非常重要的名称：律法的总结。这位基督藉著从天降下而成为肉体，并藉著从无底坑上来而复活。那作律法总结的基督经过了这过程，成了活的话。祂与我们相近，甚至就在我们口里，也在我们心里。『在你口里』和『在你心里』含示基督像空气一样。惟有空气能在我们口里，也在我们心里。复活的基督是活的话，就是那灵；祂就像我们所接受到里面的空气，气息。我们所需要作的，就是运用我们的口吸入祂，运用我们的心接受祂，并运用我们的灵保有祂。我们若这样作，就必藉著呼求祂的名得救，并得著祂一切丰富的供应。我们也需要传讲祂。我们传讲祂，人听见祂，就有人会相信，也有人会弃绝。
14Of all the chapters in the book of Romans, chapter ten presents the most about Christ. In 10:4 Christ is called “the end of the law.” In no other chapter in the whole New Testament is Christ designated in such a way. Hence, Romans 10 gives us a very crucial title of Christ: the end of the law. This Christ was incarnated by coming down from heaven and was resurrected by coming up from the abyss. Having passed through this process, Christ, who is the end of the law, has become the living Word. He is near us, even in our mouth and in our heart. The two phrases “in your mouth” and “in your heart” imply that Christ is like the air. Only air can be in our mouth and in our heart. The resurrected Christ is the living Word, which is the Spirit; He is like the air, the breath, that we take into our being. All we need to do is exercise our mouth to breathe Him in, our heart to receive Him, and our spirit to retain Him. If we do this, we shall be saved and supplied with all His riches by calling on His name. We also need to preach Him. As we preach Him and people hear Him, some will believe and others will reject.
15关于基督给我们有分，罗马十章所陈明的是绝佳的描述和说明。我们不但必须心里信祂，也必须口里呼求祂。我们必须呼求祂，不但为著得救，也为著享受祂的丰富。我们被作成器皿盛装祂；我们蒙拣选并豫定作祂的容器。这需要我们的合作，接受祂并把祂接进来。我们要这样作，就需要从我们这人的深处敞开，并从我们灵里深处用口呼求祂。因此，九章有器皿；十章给我们路，使器皿被基督的丰富充满。这是神拣选的经纶，是祂心愿的目的。
15Romans 10 presents an excellent description and definition of Christ for our participation. We not only have to believe in Him with our heart, but also call on Him with our mouth. We have to call on Him, not only for salvation, but also for the enjoyment of His riches. We were made vessels to contain Him; we were selected and predestinated to be His containers. This requires our cooperation in receiving Him and taking Him in. In order to do this we need to open ourselves from the depths of our being and call upon Him with our mouth from deep within our spirit. Thus, in chapter nine we have the vessels and in chapter ten we are given the way to have the vessels filled with the riches of Christ. This is the economy of God’ss election, the purpose of His heart’s desire