罗马书生命读经 · 第24篇

神拣选中的经纶

GOD’S ECONOMY IN HIS SELECTION

1在本篇信息中，我们来到关于神的拣选这一段的第二点，就是神的经纶。神在祂的拣选中有经纶，就是神圣的安排。这神圣的安排或行政，管制全世界和全人类。在神主宰之下的这行政，就是祂神圣的经纶。

1In this message we come to the second point in the section on God’ss election, God’secon o my. God has an economy, a divine arrangement, in His selection. This divine arrangement or administration is over the entire world and the whole human race. This administration under God’s sovereignty is His divine economy

壹恩典所保留的余数

I. A REMNANT RESERVED BY GRACE

2在罗马十一章一节保罗问：『这样，我说，神弃绝了祂的百姓么？绝对没有！』保罗是杰出的律师，擅于辩论，并且无论处于申辩的那一方都得胜。若没有罗马十一章，我们当然会以为神拣选以色列人之后，必定改变了心意。罗马九至十章似乎指明神放弃了以色列人。因为有些人这样以为，所以保罗就问：『神弃绝了祂的百姓么？』然后他自己答覆问题，坚决的说，『绝对没有！因为我也是以色列人，出于亚伯拉罕的后裔，属便雅悯支派的。神并没有弃绝祂豫先所知道的百姓。你们岂不晓得经上论到以利亚是怎么说的？他怎样向神控告以色列人说，「主阿，他们杀了你的申言者，拆了你的祭坛，只剩下我一个人，他们还要寻索我的命。」但神的回话是怎么对他说的？是说，「我为自己留下七千人，是未曾向巴力屈膝的。」』（十一1～4。）神的申言者以利亚，向神控告以色列人。然而，神告诉以利亚，不要在祂面前控告百姓，因为祂为自己留下七千人，是未曾向巴力屈膝的。保罗继续说，『在现今的时候，也是这样，照著恩典的拣选，还有剩下的余数。既是照著恩典，就不再是本于行为；不然，恩典就不再是恩典了。』（5～6。）保罗辩论得真好，他无论为问题的那一方申辩，总是得胜。在十章他说以色列人坏，就证明他们有多坏。十章二十一节说，『至于以色列人，他却说，「我整天向那悖逆顶嘴的百姓伸手招呼。」』当然地上最坏的百姓就是悖逆顶嘴的百姓。我们读这样的叙述，很容易说，『以色列人的情形没有指望。以色列人了了。』然而，我们来到十一章，就看见耶和华如何亲自与以利亚辩论的记载。以利亚说，『主阿，他们杀了你的申言者，拆了你的祭坛。』这些叙述都是真实的。然后以利亚说，『只剩下我一个人，他们还要寻索我的命。』主临到以利亚，似乎说，『以利亚，听我说。不是只剩下你一个人。我留下七千人。以利亚，你在说甚么？』就一面说，在十章保罗似乎反对以色列人；如今在十一章他支持以色列人。在十一章五节保罗说，『在现今的时候，也是这样，照著恩典的拣选，还有剩下的余数。』保罗就是不会被打败。保罗的意思是说，『不但在以利亚的时候神留下七千人，在现今的时候，就是我们所处的这个时候，神仍有照著恩典的拣选。今天还有剩下的余数存留。』对我们现今这时候，原则是一样的。无论基督教多么堕落，我们信在千千万万的基督徒中间，仍有剩下的余数，是神所留下的。我不是夸口，但我认为自己就是主所留下的人。你对自己觉得如何？在已往的年间，好些时候我的想法和以利亚一样。但我赞美主，至终我发现主为自己留下许多人。神为祂永远的定旨保留剩下的余数，所以不要失望。六节说，『既是照著恩典，就不再是本于行为；不然，恩典就不再是恩典了。』绝不要忘记，我们都是恩典所保留的。这不是我们行为的结果，这完全是因著祂的恩典；若不然，恩典就不再是恩典了。『这怎么样？以色列人所切求的，他们没有得著，惟有蒙拣选的人得著了，其余的都成了顽梗不化的。』（7。）原则上，今天的情形是一样的。我们有甚么可夸的？我们惟有夸主的恩典。

2In 11:1 Paul asks, “I say then, Has God cast away His people? Certainly not!” Paul was an excellent attorney, capable of arguing and winning either side of a case. If we did not have Romans 11, we would certainly think that God, after having chosen Israel, must have changed His mind. Chapters nine and ten of Romans seem to indicate that God has given up Israel. Because some people think this way Paul asked, “Has God cast away His people?” Then he answered the question himself, saying strongly, “Certainly not! For I also am an Israelite out of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew. Do you not know what the scripture says in the case of Elijah, how he pleads with God against Israel? Lord, they have killed Your prophets, they have torn down Your altars, and I am left alone, and they seek my life. But what does the divine answer say to him? I have reserved for Myself seven thousand men who have not bowed the knee to Baal” (11:1-4). Elijah, a prophet of God, pleaded with God against Israel. However, God told Elijah not to accuse the people before Him because He had reserved to Himself seven thousand men who had not bowed the knee to Baal. Paul continues, “So then at the present time also there is a remnant according to the selection of grace. But if by grace, it is no longer out of works; otherwise grace is no longer grace” (vv. 5-6). Paul argued in a marvelous way, always winning his case regardless of which side of the question he debated. When in chapter ten he said that Israel was bad, he proved how bad they were. Romans 10:21 says, “But to Israel he says, All day long I have stretched out My hands to a disobedient and contradicting people.” Certainly the worst people on earth are a disobedient and contradicting people. When we read a statement like this we are inclined to say, “Israel’s situation is hopeless. Israel is finished.” However, when we come to chapter eleven we see a record of how the Lord Himself argued with Elijah. Elijah said, “Lord, they have killed Your prophets and torn down Your altars.” Both of these statements were true. Then Elijah said, “I am left alone and they seek my life.” The Lord came to Elijah and seemed to say, “Elijah, listen to Me. You are not alone. I have reserved seven thousand men. Elijah, what are you talking about?” In chapter ten it appeared that, in a sense, Paul was against Israel. Now in chapter eleven he is in favor of Israel. In 11:5 Paul says that “at the present time also there is a remnant according to the selection of grace.” Paul simply cannot be defeated. Paul was saying, “Not only were seven thousand men reserved by God in the time of Elijah, but at the present time, the time in which we are living, God still has a selection according to grace. Today also there is a remnant reserved.” The principle is the same for our own time. Regardless of how far Christianity has degraded, we believe that among the thousands and even millions of Christians there are a number, a remnant, that have been reserved by God. I am not speaking proudly, but I consider myself as one whom the Lord has reserved. How do you feel about yourself? A number of times in the past years my thought was the same as Elijah’s. But I praise the Lord that eventually I discovered that the Lord had reserved a good number to Himself. God has reserved a remnant for His eternal purpose. Do not be disappointed. Verse 6 says, “But if by grace, it is no longer out of works; otherwise grace is no longer grace.” Never forget that we have all been reserved by grace. It is not the result of our work; it is altogether by His grace. If it were otherwise, grace would no longer be grace. “What then? That which Israel is seeking for he has not obtained, but those who were chosen have obtained it, and the rest were hardened” (v. 7). In principle, the situation today is the same. What have we to boast of? Only the grace of the Lord.

3八节说，『如经上所记：「神给他们昏睡的灵，看不见的眼，听不见的耳，直到今日。」』这是我们的光景么？有些人有眼，但他们的眼失去了视力；有些人有耳，但他们的耳失去了功用。这正是我们这个时代的情形。一九三七年我受主的工作指派，到华北各地旅行，目的是要与基督教分享主所给我们的一切真理。我受倪弟兄带领之下的工作指派作这事。我受嘱咐不要留在任何地方召会中，乃要在华北各地旅行。那段期间我常常在公会里旅行尽职。藉此我知道其中的情形很可怜。有心的人不多；大多数人无眼可看，无耳可听。后来我不再旅行，留在我的家乡烟台。主给我清楚的负担，不要再旅行，只要留在那个城市的地方召会里。我留在那里四年之后，那里就有一次复兴。

3Verse 8 says, “As it is written, God gave them a spirit of deep sleep, eyes to see not and ears to hear not, until this very day.” Is this our condition? Some people have eyes, but their eyes have lost their sight; some have ears, but their ears have lost their function. This is exactly the situation in our own time. In 1937 I was assigned by the work of the Lord to travel throughout northern China with the purpose of sharing with Christianity all the truths that the Lord had given us. I was assigned to do this by the work under the leadership of Brother Nee. I was charged not to stay in any of the local churches, but to travel throughout northern China. During that time I performed a good deal of traveling ministry in denominations. By that I learned that the situation was pitiful. Not many people had a heart; most did not have eyes to see or ears to hear. Then I gave up traveling and stayed in Chefoo, my home town. I was clearly burdened by the Lord not to travel anymore but simply to stay in that city with the local church. After I remained there for four years, a revival occurred.

4让我告诉你另一个故事。一九三四年，我在上海与倪弟兄同住了相当的时间。有一天我们开车到另一个城市，他对我说，『弟兄，公会弃绝了我们。』他引用保罗在行传十三章四十六节的话说，『我们…转向外邦人去。』从那时起，主恢复中的工作就明确的转向外邦人。从一九三三年我首次与倪弟兄在一起，直到一九五○年我们彼此分开，他在中国没有接到一次任何公会的邀请。虽然没有公会邀请他尽职，但他的书非常受欢迎。无论情形怎样，今天主还有祂剩下的余数。让我们往前到罗马十一章九节…『大卫也说，「愿他们的筵席成为陷阱，成为网罗，成为绊脚石，作对他们的报应。」』我们见过同样的事发生在今天的情形里。十节说，『愿他们的眼睛昏蒙，不能看见；愿你时常弯下他们的脊背。』今天的基督教里岂不是一样么？许多人的眼睛岂不是昏蒙，脊背岂不是弯下么？他们缺少视力以致看不见，也不能站得正直。

4Let me tell you another story. During 1934 I stayed for quite some time in Shanghai with Brother Nee. One day as we were driving to another city he said to me, “Brother, the denominations have rejected us.” Quoting Paul’sword in Acts 13:46 he said, “Let us go to the Gentiles.” Since that time the work in the Lord’s recovery took a definite turn toward the Gentiles. Since the time I first stayed with Brother Nee in 1933 until the time we parted from one another in 1950, he did not receive one invitation from any denomination in China. Although no denomination invited him to minister, his books are very popular. Regardless of the situation, the Lord has His remnant today. Let us go on to verse 9. “And David says, Let their table become a snare and a trap and a cause of falling and a just retribution to them.” We have seen the same thing happen in today’s situation. Verse 10 says, “Let their eyes be darkened to see not, and let them bend their back continually.” Is it not the same in today’s Christianity? Are not the eyes of many darkened and their backs bent? They lack the sight to see and are unable to stand upright

贰以色列失脚，

II. THE NATIONS SAVED

外邦得救

THROUGH ISRAEL’SS TUMBLING

5神拣选中的经纶，首先是在于恩典所保留的余数，其次是在于藉著以色列人失脚而得救的外邦人。在罗马十一章十一节保罗说，『这样，我说，他们失脚是要他们跌倒么？绝对不是！反倒因他们的过失，救恩便临到外邦人，好惹动他们妒忌。』在九章三十二节保罗说，以色列人『碰跌在那绊脚石上』。现今在十一章十一节他说，他们失脚不是要他们跌倒。保罗非常谨慎的展开他的辩论说，以色列人失脚，但他们没有跌倒。在十一节下半，保罗描述以色列人的跌倒是『过失』；因著这不信的过失，救恩便临到外邦人。保罗陈明的是何等的申辩！他是何等一位律师！没有人能打败他，人人都必须服他。在十二节保罗说，『若他们的过失成为世人的富足，他们的缺乏成为外邦人的富足，何况他们的丰满？』以色列人造成的过失成了世人的富足，他们的缺乏成了外邦人的富足。在保罗以外，谁能这样辩论？

5God’s economy in His selection is firstly with the remnant reserved by grace and secondly with the nations, the Gentiles saved through Israel’s stumbling. In verse 11 Paul says, “I say then, have they stumbled that they might fall? Certainly not! But by their false step salvation has come to the nations to provoke them to jealousy.” In 9:32 Paul said that Israel “stumbled at the Stone of stumbling.” Now in 11:11 he says that they have not stumbled that they might fall. Paul developed his argument very carefully, saying that they stumbled, but that they did not fall. In the next part of verse 11 Paul describes their stumbling as a “false step.” As a result of this false step of unbelief, salvation has come to the nations. What a case Paul presents, and what an attorney he was! No one can defeat him. Everyone must submit to him. In 11:1 2 Paul says, “Now if their false step is the riches of the world, and their loss the riches of the nations; how much more will their fullness be?” The false step made by Israel has become the riches of the world and their loss the riches of the nations. Who other than Paul is capable of arguing in this way?

6在十一章十三至十四节保罗说，他显大他在外邦人中的职事：『我是对你们外邦人说的，因我是外邦人的使徒，所以荣耀我的职事，或者可以惹动我骨肉之亲妒忌，好救他们一些人。』虽然保罗荣耀他在外邦人中的职事，实际上他却在为以色列人争辩。我们需要仔细读十五节：『若他们被丢弃，世人就得与神和好，他们被收纳，岂不是从死人中复生么？』请注意保罗不是说『弃绝』。弃绝是一回事，丢弃是另一回事。在十一章一节保罗问：『神弃绝了祂的百姓么？』保罗自己答覆问题说，『绝对没有！』因此，在『被弃绝』和『被丢弃』之间有重要的不同。被弃绝的意思是被撇弃，而被丢弃的意思是暂时被摆在一边。所以，保罗的思想是神丢弃了以色列人，不是弃绝了他们。让我们读十六至十八节：『所献面团的头一部分若是圣的，全团也是圣的；树根若是圣的，树枝也是圣的。若有几根枝子被折下来，你这野橄榄得在其中接上去，一同有分于橄榄根的肥汁，你就不可向那些枝子夸口；纵然夸口，也不是你托著根，乃是根托著你。』橄榄根是谁？所献面团的头一部分是谁？我信正确的答案是亚伯拉罕、以撒和11:28雅各。在十一章二十八节保罗说，以色列人『因列祖的缘故是蒙爱的』。『列祖』指先祖，指亚伯拉罕、以撒和雅各。这三位先祖是橄榄根，和所献面团的头一部分。

6In 11:13 Paul says that he magnifies his ministry among the nations. “For I speak to you, the nations. Since I am indeed an apostle of the nations, I glorify my ministry, if somehow I may provoke those of my flesh to jealousy and save some of them.” Although Paul was glorifying his ministry among the nations, he was actually debating for Israel. We need to read verse 15 carefully. “For if their casting aside is the reconciliation of the world, what will be their receiving back but life from among the dead?” Please notice that Paul did not say “casting away.” To cast away is one thing; to cast aside is another. In 11:1 Paul asks, “Has God cast away His people?” Paul answered the question himself saying, “Certainly not!” Hence, there is a significant difference between being cast away and being cast aside. To be cast away means to be given up, while to be cast aside means to be put aside for a period of time. Therefore, Paul’s thought was that God had cast aside Israel, not that He had cast them away. Let us read verses 16 through 18. “Now if the dough offered as the firstfruit is holy, the lump is also; and if the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them and became a fellow-partaker of the root of the fatness of the olive tree, do not boast over the branches; but if you boast, remember that you do not bear the root, but the root you.” Who is the root of the olive tree and who is the dough offered as the firstfruit? I believe that the correct answer is Abraham, Isaac, and Jacob. In Paul says that Israel is “beloved for the fathers’ sake.” The “fathers” refers to the patriarchs, to Abraham, Isaac, and Jacob. These three patriarchs were the root of the olive tree and the dough offered as the firstfruit.

7我们需要清楚关于所献面团的头一部分和全团之间的不同。假定你有作饼的一团生面，你从那团面取出一块；那一块可称为头一部分。在圣经里，所献面团的头一部分不是给百姓吃的，乃是先献给神，然后给祭司，作他们的食物。照著民数15:18-记十五章十八至二十一节，神告诉以色列人，他们进入那地以后，必须将头一块面团献给主。那面团称为新面，罗马十一章十六节里『所献面团的头一部分』就是指这个。使徒保罗用这头一块面说明亚伯拉罕同以撒、雅各。我们在创世记生命读经里读到亚伯拉罕、以撒和雅各，就会发现这三位先祖该被视为一个人，三者的属灵经历实际上是一个人的经历。这三位先祖从前是，现在仍是向神所献面团的头一部分，头一块面，而他们所有的后裔乃是全团。同样，三位先祖从前是，现在仍是神所栽种之橄榄树（耶十一16）的根，而他们所有的后裔乃是枝子。所以，保罗的辩论是，献给神的头一块面若是圣的，全团也就是圣的。这就是说，所有的以色列人都是圣的。不但如此，树根（列祖）若是圣的，所有的枝子（列祖的后裔）也就是圣的。虽然以色列人失脚，但他们没有跌倒。他们暂时被砍下来；以后他们要重新被接上去。在罗马九章，神所拣选的人被比喻为泥；在罗马十一章，他们被比喻为作饼用的一团面。你以为那一个较好？你愿作一块泥或一块面？虽然我宁愿作一块面，但作泥仍是好的，因为泥是用来作蒙怜悯的器皿，以盛装基督。因此，林后四章七节告诉我们：『我们有这宝贝在瓦器里。』不但如此，提后二章二十节说，『有金器银器，…有作为贵重的。』我们看过罗马九章泥土造的器皿，藉著呼求主的名被充

7We need to be clear regarding the difference between the dough offered as the firstfruit and the lump. Suppose you have a lump of dough for baking cakes and you take a piece of dough out of that lump. That piece of dough may be called the firstfruit. In the Bible the dough offered as the firstfruit was not for the people to eat; it was first offered to God and then given to the priests to be their food. According to Numbers 21, God told Israel that after they had entered the land they had to offer the first piece of dough to the Lord. That piece of dough was termed the firstfruit, and the phrase “the dough offered as the firstfruit” in Romans 11:16 is a reference to it. The Apostle Paul uses this first piece of dough to illustrate Abraham along with Isaac and Jacob. When we come to Abraham, Isaac, and Jacob in the life - study of Genesis, we shall discover that these three patriarchs should be considered as one person and that the spiritual experiences of the three are actually the experiences of one person. These three patriarchs were and still are the first piece of dough offered to God as the firstfruit, and all of their descendants are the whole lump. Likewise, the three patriarchs were and still are the root of God’s cultivated olive tree (Jer. 11:16), and all of their descendants are the branches. Therefore, Paul’s argument is that if the dough offered to God is holy, then the entire lump is holy. This means that all the Israelites are holy. Furthermore, if the root, the patriarchs, is holy, then all the branches, the descendants of the patriarchs, are also holy. Although Israel has stumbled, they did not fall. They have been cut off temporarily; later they will be grafted in again. In Romans 9 the chosen ones of God are likened to clay and in Romans 11 they are likened to a lump of flour used for making cakes. Which do you think is better? Would you like to be a piece of clay or a piece of dough? Although I prefer to be a piece of dough, it is still good to be clay because clay is used to make vessels of mercy to contain Christ. Thus, in 2 Corinthians 4:7 we are told that “we have this treasure in earthen vessels.” Furthermore, 2 Timothy 2:20 says, “there are…vessels of gold and of silver…to honor.” We have seen that the clay vessels in Romans 9 are filled by calling on the name of the Lord as revealed in Romans

8满，如罗马十章里所启示的。提后

810. The same is true for the vessels in 2 Timothy 2:20

9二章二十节的器皿也是这样；该章二十二节告诉我们，寻求主的人需要清心呼求祂。所以，贵重器皿被充满的路，乃是藉著呼求主的名。

9In verse 22 of that chapter we are told that the seekers of the Lord need to call upon Him out of a pure heart. Therefore, the way in which the vessels of honor are filled is by calling upon the name of the Lord

10罗马九章给我们看见，我们是泥块，被作成盛装基督的器皿。这很美妙。然而，我更欢喜作一块面，全团的一部分。泥没有生命，面团却是生命的东西，是用细面作成的。虽然泥可用来作器皿，盛装基督以荣耀神，但面团却是为著满足神；面团是献给神作食物以满足神。一块无生命的泥不能满足神，惟有在面团里才有满足神的活的元素。面团是为著神的满足，根是为著我们的满足。罗马十一章十七节说，我们『这野橄榄得在其中接上去，一同有分于橄榄根的肥汁』。我们在创世记生命读经里读到亚伯拉罕、以撒和雅各的生平，就会看见他们是橄榄根；整棵橄榄树都在于他们的肥汁。赞美主，我们这野橄榄得接在神栽种的橄榄上，使我们一同有分于橄榄根的肥汁！这是我们的享受。神享受面团；我们享受根。面团和根都属于植物生命，满足神和人的生命。麦子和橄榄都为神和人产生享受和满足。赞美主！我们一再看见保罗是多么深的作者。罗马书里没有一样是肤浅的。在十七节保罗说，我们外邦人『这野橄榄得在其中接上去，一同有分于橄榄根的肥汁』。接枝是生命的事。野树的枝子接在栽种的树上，就是接受栽种之树的生命。因此，这不是我们外邦人改变宗教的事，乃是接受根的生命的事，这生命就是基督。许多外邦人从异教转向基督教，却没有接受基督的生命。他们从未接在神所栽种的橄榄树上，以基督作生命；但我们已接上，与亚伯拉罕、以撒、和雅各一同享受基督的生命。赞美主！

10Romans 9 shows us that we are pieces of clay made into vessels which contain Christ. This is wonderful. However, I am even happier to be a piece of dough, a part of the lump. Clay has no life, but the lump is a matter of life, being made from fine wheat flour. Although clay is useful in making vessels to contain Christ for the glory of God, the lump is for the satisfaction of God; it is offered to God as food for His satisfaction. A piece of lifeless clay cannot satisfy God. Only in the lump do we have the living element which satisfies God. While the dough is for God’s satisfaction, the root is for our satisfaction. Romans 11:17 says that we, “being a wild olive tree, were grafted in among them and became a fellow-partaker of the root of the fatness of the olive tree.” When we come to the lives of Abraham, Isaac, and Jacob in our life-study of Genesis, we shall see that they were the root of the fatness of the olive tree. The entire olive tree depends upon their fatness. Praise the Lord that we, the wild olive tree, have been grafted into God’s cultivated olive tree that we might be fellow-partakers of its root of fatness! This is our enjoyment. God enjoys the dough; we enjoy the root. Both the dough and the root are of the plant life, the life which satisfies God and man. Both the wheat and the olive produce enjoyment and satisfaction for God and man. Praise the Lord! Once again we see how deep a writer was Paul. Nothing in Romans is superficial. In verse 17 Paul says that we, the Gentiles, “being a wild olive tree, were grafted and became a partaker of the root.” Grafting is a matter of life. For the branch of a wild tree to be grafted into a cultivated tree is for it to receive the life of the cultivated tree. Hence, it is not a matter for us Gentiles to change our religion, but to receive the life of the root, which life is Christ. Many Gentiles have turned from their heathen religions to the Christian religion without ever receiving the life of Christ. They have never been grafted into the olive tree cultivated by God with Christ as life. But we have been grafted in to enjoy the riches of Christ’s life with Abraham, Isaac, and Jacob. Praise the Lord

11保罗在十九节为外邦人说话，他说，『这样，你要说，那些枝子被折下来，是特为叫我接上去。』外邦人也许这样以为。保罗回答：『不错，他们因著不信，所以被折下来，你因著信，所以站立得住。你不可心思高傲，倒要惧怕；因为神若不吝惜本来的枝子，也必不吝惜你。你看神的恩慈和严厉：对那跌倒的人是严厉，对你却是神的恩慈，只要你常留在祂的恩慈中；不然，你也要被砍下来。』（20～22。）保罗的话何等有智慧。

11Paul, speaking on behalf of the Gentiles, says in verse 19, “You will say then, Branches were broken off so that I might be grafted in.” The Gentiles may think this way. Paul answered, “Right. They were broken off because of unbelief, and you stand by faith. Do not be high-minded, but fear; For if God did not spare the natural branches, neither will He spare you. Behold then the kindness and severity of God; on those who fell, severity; but on you the kindness of God, if you continue in His kindness; otherwise you also will be cut off” (vv. 20-22). How wise is Paul’sword.

12所以，因著以色列人的过失，因著他们的失脚，救恩便临到外邦人。然而，以色列人没有跌倒；他们只是失脚。这是神拣选中的经纶。

12Therefore, by Israel’s false step, by their stumbling, salvation has come to the nations. However, Israel did not fall; they only stumbled. This is God’secon o my in His selection

参外邦蒙怜悯，

III. ISRAEL RESTORED

以色列得复兴

THROUGH THE NATIONS’ MERCY

13『而且他们若不是常留于不信中，仍要被接上，因为神能彀把他们重新接上。你是从那天然的野橄榄树上砍下来的，尚且逆著性得接在栽种的橄榄树上，何况这些天然的枝子，岂不更要接在自己的橄榄树上么？』（23～24。）虽然保罗似乎为外邦人说话，但他实际上更支持犹太人，因为他自己是犹太人。在说到外邦人的话背后，隐含著他对犹太人的负担。

13And they also, if they do not continue in unbelief, will be grafted in; for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree and were grafted contrary to nature into a cultivated olive tree, how much more shall these who are the natural branches be grafted into their own olive tree?” (vv. 23-24). Although Paul seems to be speaking on behalf of the Gentiles, he is actually more in favor of the Jews because he was a Jew himself. Underlying his words concerning the Gentiles is his burden for the Jews

14『弟兄们，我不愿意你们不知道这奥秘，（恐怕你们自以为精明，）就是以色列人有几分硬心，直到外邦人的数目添满了。』（25。）『外邦人的数目添满了』，是指悔改相信的外邦人说的。现在是许多外邦人要悔改的时候。因此，『外邦人的数目添满了』还没有完成，目前仍在继续。『外邦人的数目添满了』与『直到外邦人的时期满了』（路二一24）不同；有些基督徒将这两句话混淆。『直到外邦人的时期满了』是指关于外邦人掌权时期终结的豫言；『外邦人的数目添满了』是指外邦人中悔改的完成。在罗马十一章二十六节保罗宣告：『于是以色列全家都要得救，如经上所记：「必有拯救者从锡安出来，祂要从雅各家消除不虔。」』那时所有存留的以色列人都要得救。『「我除去他们罪的时候，这就是我与他们所立的约。」就著福音说，他们因你们的缘故是仇敌；但就著拣选说，他们因列祖的缘故是蒙爱的。』（27～28。）请注意二十八节的两个『缘故』：『你们的缘故』和『列祖的缘故』。他们因我们的缘故是仇敌；但因列祖的缘故是蒙爱的。『因为神的恩赐和呼召，是没有后悔的。』（29。）神的恩赐和呼召是永远的，没有后悔，没有改变。神的恩赐一赐下，就永远赐下。神一呼召了我们，就永远呼召了我们。祂绝不会为祂的恩赐和呼召后悔。我们何等感谢神，『在祂并没有变动。』（雅一17。）『你们从前不信从神，如今却因他们的不信从，蒙了怜悯；照样，他们现今也是不信从的，叫他们因著你们所蒙的怜悯，现今也就蒙怜悯。因为神将众人都圈在不信从之中，为要怜悯众人。』（罗十一30～。）这里我们看见保罗用不信从和怜悯作为他辩论的方法。人的不信从给神的怜悯有机会，而神的怜悯带给人救恩。因此，我们再次看见保罗每次的申辩都得胜。神将众人都圈在不信从之中，为要怜悯众人。这是神的经纶。我们能说甚么？我们只能说，『为著祂的怜悯，阿利路亚！』祂甚至用我们的不信从圈住我们，使我们作显示祂怜悯的器皿。

14“For I do not want you, brothers, to be ignorant of this mystery, lest you be wise in yourselves, that hardness has come upon a part of Israel until the fullness of the nations comes in” (v. 25). The “fullness of the nations” refers to the converts among the Gentiles. Now is the time when a great many Gentiles will be converted. Hence, the “fullness of the nations” has not yet been completed; it is continuing at the present time. The “fullness of the nations” is different from the phrase “until the times of the Gentiles be fulfilled” (Luke 21:24). Some Christians confuse these two phrases. The words “until the times of the Gentiles be fulfilled” denote the prophecy regarding the termination of Gentile power; “the fullness of the nations” denotes the completeness of the conversion among the nations. In verse 26 Paul declares, “And so all Israel will be saved, as it is written, The Deliverer will come out of Zion, He will turn away ungodliness from Jacob.” At that time all the remaining Israelites will be saved. “And this is the covenant from Me to them, when I take away their sins. According to the gospel they are enemies for your sake, but according to the selection they are beloved for the fathers’ sake” (vv. 27-28). Notice the two “sakes” in verse 28: “your sake” and the “fathers’ sake.” They are enemies for our sake, but beloved for the fathers’ sake. “For the free gifts and the calling of God are irrevocable” (v. 29). God’s gifts and God’s calling are eternal, without repentance, without change. Once God’s gift is given, it is given forever. Once God has called us, He has called us for eternity. He would never repent of His gifts and calling. How we thank God that “with Him there is no variation” (James 1:17, Gk.). “For just as you once disobeyed God, but now have obtained mercy through their disobedience, so these also now have disobeyed that through your mercy they also now may obtain mercy. For God has shut up all in disobedience that He might show mercy to all” (vv. 30-32). Here we see that Paul uses both disobedience and mercy as means for 32 his argument. Man’s disobedience affords God’s mercy an opportunity, and God’s mercy brings man salvation. Thus, we see once again that Paul has won every case. God has shut up all in disobedience that He might show mercy to all. This is God’secon o my. What can we say? All that we can say is, “Hallelujah for His mercy!” He has even used our disobedience as an enclosure to keep us as vessels upon whom He shows His mercy.

肆对神拣选的赞美

IV. A PRAISE FOR GOD’SS ELECTION

15这时保罗向神扬声赞美，为著神的拣选而赞美。『深哉，神的丰富、智慧和知识！祂的判断何其难测，祂的道路何其难寻！谁曾知道主的心思，谁曾作过祂的策士？谁曾先给了祂，使祂后来偿还？因为万有都是本于祂、藉著祂、并归于祂；愿荣耀归与祂，直到永远。阿们。』（33～36。）保罗在罗马九至十一章，似乎给了我们地图，使我们藉此可寻见神的道路。神在三个阶段得著赞美和荣耀：已过，因为万有都本于祂；现今，因为万有都藉著祂；将来，因为万有都要归于祂。已过万有都本于祂而成，现今万有都藉著祂存在，将来万有都要归于祂。神的拣选是照著祂自己，照著祂的选择，不是照著任何别的事物。万有都本于祂，藉著祂，并为著祂。『愿荣耀归与祂，直到永远。阿们。』

15At this point Paul lifted up a praise to God, a praise for God’ss election. “O the depth of the riches and the wisdom and the knowledge of God! How inscrutable are His judgments and untraceable His paths! For who has known the mind of the Lord, or who has been His counselor? Or who has first given to Him, and it will be repaid to him? Because out of Him and through Him and to Him are all things. To Him be the glory forever. Amen” (vv. 33-36). It seems that in Romans 9 through 11 Paul has given us a map by which we may trace God’sp aths. God receives praise and glory in three stages: in the past, for all things have come out of Him; in the present, for all things are through Him; and in the future, for all things will be to Him. All things came into being out of God in the past, all things exist through Him in the present, and all things will be to Him in the future. God’ss election is according to Himself, according to His choice, not according to anything else. All things are of Him, by Him, and for Him. “To Him be the glory forever. Amen