罗马书生命读经 · 第28篇

在接纳信徒上的变化（一）

Transformation in receiving the believers (1)

1罗马书的福音很美妙。在前十一章，保罗很完全的说到称义、圣别、得荣和拣选。我们若读这主要的四段，就会看见神几乎完成了祂所要作的一切。在一至十一章，我们看见了神的创造、人的堕落、基督的救赎、神的称义、以及与神和好。不但如此，保罗向我们揭示了与神联合、圣别的生命过程、以及得荣。保罗也引导我们进入神一切行动的源头—祂爱的心。保罗也引导我们进入神拣选的密室，在那里我们看见了祂的经纶。我们看见了何等的全景！想想我们所经过的一切项目：神的创造、人的堕落、神的救赎、称义、和好、联合、圣别、得荣、爱与拣选。虽然这些项目都很美妙，但没有一项是神工作的终极完成。

1The gospel of Romans is wonderful. In the first eleven chapters Paul completely covers justification, sanctification, glorification, and selection. If we read these four main sections, we shall see that God has accomplished nearly all that He intended to do. In Romans 1 through 11 we have seen God's creation, man's fall, Christ's redemption, God's justification, and God's reconciliation. Furthermore, Paul has unveiled to us God'side nt ification, the life process of sanctification, and glorification. Also Paul has led us into the source of all of God's activities—His heart of love. Paul also has led us into the secret chamber of God'ss election where we have seen His economy. What a panoramic view we have seen! Consider all of the items we have passed through: God's creation, the fall of man, God's redemption, justification, reconciliation, identification, sanctification, glorification, love, and selection. Although all of these items are wonderful, none of them is the ultimate consummation of God's work

2神工作的终极完成乃是召会生活。撒但是狡猾的，使许多亲爱、寻求的基督徒甚至恨恶召会这辞。许多基督徒高举圣别和生命，却似乎将召会撇在背后，不在意召会，甚至反对召会。他们多半持守错误的观念，认为召会不是为著现在，乃是为著将来。因此，每当我们谈论召会，就碰到难处。这是仇敌的狡猾。大约二千年前，主耶稣应许祂要快来；但祂还没有来，因为召会没有豫备好。主在马太十六章十八节所题那正确建造的召会在那里？没有正确豫备好的召会，主耶稣就无法回来。祂的回来需要两件事：以色列国的复兴和召会生活的恢复。你若明白豫言，就会领悟这两件事是主的回来最大的兆头。以色列国的复兴和召会生活的恢复，是主的回来所需要的。没有这豫备，主就不可能回来。在主的恢复里，我们正为著祂的回来豫备道路。我们每天在报纸上都读到中东的事件；那里所发生的一切，都是为著以色列国的复兴作豫备。虽然我确信主正在中东作工，但我也相当关切祂在我们中间的工作。祂对召会所作的工，必须与祂对以色列所作的工配合。因此，我们必须专注于召会生活。

2The ultimate consummation of God's work is the church life. Satan is subtle and has caused many of the dear, seeking Christians to even hate the word church. Many Christians uplift sanctification and life, but seem to cast the church behind their back, not caring for it, and even opposing it. Most of them hold the erroneous concept that the church is not for now, but for the future. Hence, whenever we talk about the church we find ourselves in trouble. This is the subtlety of the enemy. Nearly two thousand years ago the Lord Jesus promised that He would soon return; yet He has not come because the church is not ready. Where is the church properly built as the Lord mentioned in Matthew 16:18? Without the church properly prepared, there is no way for the Lord Jesus to return. His coming back requires two things: the restoration of the nation of Israel and the recovery of the church life. If you understand prophecy, you will realize that these two matters are the greatest signs of the Lord's return. The restoration of Israel and the recovery of the church are necessary for the Lord's coming back. Without this preparation it is impossible for the Lord to return. In the Lord's recovery we are preparing the way for His return. Every day we read in the newspapers regarding the events in the Middle East. All that is occurring there is the preparation for the restoration of the nation of Israel. Although I am assured that the Lord is working in the Middle East, I am quite concerned about His work among us. He must match His work with Israel by His work with the church. Thus, we must pay our full attention to the church life.

3保罗经过了十一章圣经的讲论以后，在罗马十二章来到终极的点，就是召会生活。我们已经看见，保罗用五章圣经说到召会生活。我先前曾指出，关于召会生活这段，开头非常特别，保罗说，『所以弟兄们，我…劝你们。』（十二1。）保罗劝我们为著召会生活，将物质的身体实际的献上。保罗劝我们为著召会生活将身体献上以后，往前到我们这人的第二部分，就是我们的魂，并且向我们说到我们需要藉著心思的更新而变化。（2。）我们的魂需要在性质和形状上，彻底、根本、并新陈代谢的改变。我们的全人需要为著召会生活的缘故有所改变，因为任何天然、凡俗、属世、或时髦的东西，都不适合于身体生活。我们需要藉著神圣生命元素内里的工作，而有新陈代谢的变化。我们需要在我们的思想、情感、和意志上彻底的翻转过来。一旦我们在全人里面经过这种新陈代谢的变化，我们就会适合于召会生活。不仅如此，一旦我们的身体献上了，我们的魂藉著心思的更新而变化了，我们的灵就需要火热。我们的灵必须焚烧。我们若有这一切品质，就会出于生命的长大，而有在生命中恩典之恩赐的显明。不同的恩赐和功用会开始出现。我们不可像所谓教会里的教友；他们到礼拜堂去，坐在椅子上像死的肢体一样，毫无功用。这样的人绝不能有分于召会生活。召会生活里的人，必须将身体献上，魂藉著心思的更新而变化，并且灵里火热。这样，必需的恩赐就得以运用，我们就会有召会生活。为著正确的召会生活，我们需要正确的基督徒生活。所以，从十二章九节开始，继续到十三章十四节，保罗说到正常的基督徒生活。我们看过，在罗马书这段，保罗说到许多点：我们对神、对同作肢体者、对自己、并对我们的逼迫者的态度和行为；我们对政府和神所设立之权柄的态度；爱的原则的运用；以及对肉体的争战。要实行召会生活，我们需要有正常基督徒的日常生活，就是一种配合召会生活的生活。我们需要将身体献上，魂得变化，心思更新，灵火热，并且恩赐得运用。因此，在十三章末了，召会生活描绘出来了，基督徒生活也充分说明了。

3After eleven chapters of discourse, Paul comes to the ultimate point, the church life, in Romans 12. We have already seen that Paul uses five chapters to cover the church life. I have previously pointed out that the section on the church life begins in a specific manner, with Paul saying, “I beg you therefore, brothers” (12:1). Paul was begging us to present our bodies physically and practically for the church life. After begging us to present our bodies for the church life, Paul proceeded to the second part of our being, our soul, and spoke to us regarding our need to be transformed by the renewing of our mind (12:2). Our soul needs a radical, essential, and metabolic change in both nature and form. Our whole being needs to be changed for the sake of the church life, for nothing natural, common, worldly, or modern is suitable for the Body life. We need a metabolic transformation through the inward working of the divine life element. We need a radical revolution in our thought, emotion, and will. Once we undergo this kind of metabolic transformation in our whole being, we shall be good for the church life. Furthermore, once our body has been presented and our soul transformed by the renewing of our mind, our spirit needs to be burning. Our spirit must be set on fire. If we have all of these qualities, we shall see out of the growth in life the manifestation of the gifts of grace in life. The different gifts and functions will begin to emerge. We must not be like the pew-sitters in the so- called churches who go to the church building and sit in their pews as dead members without any function. Such people can never participate in the church life. The people in the church life must have their bodies presented, their souls transformed by the renewing of their minds, and their spirits burning. Then the necessary gifts will be exercised and we shall have the church life. For the proper church life, we need the proper Christian life. Therefore, beginning at 12:9 and continuing through 13:14 Paul covers the normal Christian life. We have seen that in this portion of Romans Paul covers many points: our attitude and behavior toward God, our fellow members, ourselves, and our persecutors; our attitude toward the government and the established authorities; the exercise of the principle of love; and the warfare against the flesh. In order to practice the church life, we need to have a normal Christian daily life, a life which matches the church life. We need to have our body presented, our soul transformed, our mind renewed, our spirit burning, and our gifts exercised. Thus, at the end of Romans 13, the church life has been portrayed and the Christian life adequately defined.

4然而，这里还有一个很大的需要。我们必须顾到接纳圣徒的事。在接纳圣徒的事上，我们需要运用鉴别力；这鉴别力是来自实行召会生活并过正常的基督徒生活。我们若不清楚接纳信徒的事，就会破坏召会生活，使其变得支离破碎。我们会像一个人，在许多细节上照顾自己的身体，却忽略了一件足以致命的事。我们对接纳圣徒若不谨慎，召会就会受残害。四十多年来，我在召会生活里见过许多亲爱的圣徒，他们宣称看见了身体，但不久以后，就为著道理而分裂，破坏召会，并使自己从召会的交通断绝。他们刚接触召会时说，『阿利路亚，我看见了召会。』但几个月后，他们成了异议者。所以我说，我们对于正确的接纳信徒，必须非常谨慎。我们要接纳在主里与我们同作信徒的，就需要变化。我们若仍是天然的，就不能与别人相处。事实上，照著我们天然的个性，我们甚至无法一直与自己一致；我们都与自己相争。因此，任何留在天然个性里的基督徒，很难与别人相处。接纳圣徒需要变化。我信保罗在罗马十二章二节说到藉著心思的更新而变化，不但管治关于实行身体生活的这段，也管治与召会生活有关的其他各章。变化管治十三章里的项目，也管治十四至十五章的一些方面。倘若我们没有变化到至少某种程度，我们就不能与其他的信徒是一。虽然我们也许与他们一同聚会，但我们不能与他们交通，或将自己向他们敞开。我们若将自己向他们敞开，末了就会与他们相争，因为我们没有变化，并且在我们的观念、行为、和我们一切所是所作上，都十分天然。因此，要接纳与我们同作信徒的，我们需要变化。罗马十四章全章和十五章的一部分，专讲这事。我们将会看见，保罗是就著五个主要的点，论到接纳信徒的事。

4However, there is still a great need. We must take care of the matter of receiving the saints. In the matter of receiving the saints, we need to exercise the discernment which is derived from the practicing of the church life and the living of a normal Christian life. If we are unclear about receiving the believers, we shall damage the church life and cut it into pieces. We shall resemble a person who, in so many details, takes care of his physical body, but is negligent about a particular matter which can cause death. If we are not careful about receiving the saints, the church will be mutilated. During the more than forty years I have been in the church life, I have met a good number of dear saints who proclaimed that they had seen the Body, but who, after a short time, became divisive over doctrine, damaged the church, and cut themselves off from the fellowship of the church. When they first contacted the church, they said, “Hallelujah, I have seen the church,” but they became dissenting a few months later. Therefore, I say that we must be very careful about properly receiving the believers. In order to receive our fellow believers in the Lord, we need transformation. If we remain natural, we shall be unable to go along with others. In fact, according to our natural disposition, we cannot even agree with ourselves consistently. We all fight with ourselves. Thus, it is very difficult for any Christian remaining in his natural disposition to go along with others. Receiving the saints requires transformation. I believe that Paul ' sword in Romans 12:2 concerning being transformed by the renewing of the mind not only governs the section on the practice of the Body life, but also all the other chapters relating to the church life. Transformation governs the items found in chapter thirteen as well as some of the aspects of chapters fourteen and fifteen. If we are not transformed to at least a certain degree, we shall be unable to be one with other believers. Although we may meet with them, we shall be unable to fellowship with them or to open ourselves to them. If we were to open ourselves to them, we would end up fighting with them because we are untransformed and so natural in our concept, behavior, and all that we are and do. Thus, in order to receive our fellow believers, we need transformation. All of Romans 14 and part of 15 is devoted to this matter. As we shall see, Paul deals with the receiving of the believers with respect to five main points.

I. ACCORDING TO GOD'S RECEIVING

壹照著神的接纳，不照著道理的观念

NOT ACCORDING TO DOCTRINAL CONCEPTS

5我们必须照著神对信徒的接纳，接纳他们。神无论接纳了谁，我们就得接纳；我们没有选择。想想一个有许多孩子的家庭。有些孩子很好，有些不好；有些可爱，有些顽皮。在这样的大家庭里，有些孩子也许不喜欢其他的兄弟姊妹。然而，孩子必须领悟，谁要成为他们的兄弟姊妹，决定不在于他们，乃在于父母。如果这家庭中的一个孩子认为他的兄弟很丑，并埋怨他，他的埋怨不该指向他兄弟，而该指向生他兄弟的父母。我们的天父生了许多儿女，许多基督徒，并且祂接纳了他们众人。所以，我们也必须接纳他们，不是照著我们的口味或爱好，乃是照著神的接纳。然而，在基督教里对信徒的接纳，多半不是照著神的接纳，乃是照著道理的观念。想想受浸的例子。有许多关于受浸的不同观念。有些人坚持洒水，有些人坚持浸水，另有的人争辩我们将人浸入甚么名里，还有人辩论反对物质的浸，宣称受浸纯粹是属灵的。为著受浸这一件事，就有多少不同意见的派别！这是可怕的。这只是为著一种道理而已！要说到所有不同道理的观念，如永远的保证、豫定、自由意志、被提等等，就需要好几个月。甚至蒙头的教训也引起一些分裂。某些基督教团体非常注意姊妹们蒙头的事。甚至关于蒙头也有许多争辩，有人争辩蒙头所用布料的大小、颜色、厚度等等。我知道一个团体坚持用白色蒙头巾，不准许其他的颜色。连这件小事也引起分裂。

5We must receive the saints according to God's receiving of them. Whomever God has received, we are compelled to receive. We have no choice. Consider a family with many children. Some of the children are good and the others bad; some are sweet and the others naughty. Perhaps in such a large family some of the children may not be happy with all of their brothers and sisters. However, the children must realize that it does not rest with them to determine who their brothers and sisters will be. That depends upon the parents. If one of the children in this family thinks that his brother is ugly and complains against him, his complaint should not be directed against his brother, but against his parents who brought him forth. Our heavenly Father has brought forth many children, many Christians, and He has received them all. Therefore, we also must receive them, not according to our tastes or preferences, but according to God's receiving. However, most of the receiving of the believers in Christianity is not according to God's receiving, but according to doctrinal concepts. Consider the example of baptism. There are many different concepts about baptism. Some people insist on sprinkling, some on immersion, others argue about the name in which we baptize people, and still others argue against physical baptism, claiming that baptism is purely spiritual. How many different schools of opinion there are over this one matter of baptism! This is dreadful. And this over just one doctrine! It would take us months to cover all the differing doctrinal concepts, such as eternal security, predestination, free will, rapture, etc. Even the teaching of head covering has caused some divisions. Certain Christian groups pay a great deal of attention to the matter of head covering for the sisters. There is much argument even about this as people debate the size, color, and thickness of the material used as a covering. I know of one group that insists upon a white head covering, not permitting any other color. Even this little thing has caused division

6没有人能说在主恢复里的众召会是异端。我们信圣经是神的话，逐字都是神的默示。我们相信耶稣是神的儿子；祂成为肉体来作人，在这地上生活；祂为我们的罪死在十字架上；祂在肉身上和属灵上都复活了；祂升到诸天之上，在神的右边作万有的主；祂也住在我们里面。我们相信独一的神，就是三一神，父、子、灵。我们相信主耶稣要再来，并且祂要在地上建立祂的国。关于这一切，没有一事是异端。然而，有些人批评我们，挑我们的不是，因为我们不赞同他们关于道理的一切意见。有些人坚持给别人施浸三次，并要求召会实行这事。然而，我们若使这事成为我们的实行，就会给自己命名为『三次受浸召会』。另有的人坚持说方言；毫无疑问，圣经题到说方言，但我们不能使召会成为说方言的召会。召会必须是一般的。许多亲爱的圣徒想要使主恢复里的召会，成为某种合乎他们道理观念的召会，但我们就是不能赞同这事。所以，有些人与我们分开了，因为他们为著道理或特别的实行而分裂。基督教可怜的历史，是分裂与混乱的历史。这分裂有许多是由分歧的道理观念引起的。我们透彻研究召会历史以后，学了这功课；我们不愿重复基督教历史的悲剧。所以，我们绝不会因著蒙头、受浸、圣日、或擘饼时所用的酒而争辩。我们绝不会争辩琐碎的事，如擘饼时所用的饼和杯、受浸时用怎样的水、以及给人施浸的方式。主的恢复与此无关。主的恢复是为著基督作生命，并为著召会在各地合一的作基督的彰显。有些亲爱的圣徒，宣称看见召会以后，继续持守他们某种道理的见解。结果，他们引起了许多难处；因著想要将召会分裂，他们就使自己受苦，并使自己与主的恢复隔绝。因此，我们必须谨慎，不要照著道理的观念，乃要照著神的接纳，来接纳人。保罗知道接纳信徒的事多么重要，所以他用十四章全章加上十五章的一部分专讲这题目。在十二章我们看见身体。十四章给我们警告。我们若不留意这警告，就会用道理作刀子，将十二章里所启示的身体切成碎片。许多基督徒照著十二章谈论基督的身体；然而，他们挥动道理分裂的刀，残杀身体，并将其切成碎片；对此他们该负责任。这就是为甚么照著十二章所启示的身体，必须照著十四章活出来。没有十四章，我们就不能有十二章里所揭示身体正确的实行。许多基督徒留意十二章，却忽略了十四章；他们谈论身体，却仍然分门别类并分裂，因为他们继续持守他们道理的观念。他们不愿意丢弃这些观念。因此，他们不可能经历身体生活。所以，保罗在启示正确的召会生活和正常的基督徒生活以后，就题起接纳信徒这个要点。我们若不在意这点，就召会生活而论，我们就会作属灵的自杀。我们要有身体生活，就必须照著神对信徒的接纳，一般的接纳他们，而不是照著我们道理的观念，特别的接纳他们。最可怕的道理观念，主要是热心宗教的犹太信徒所持守的观念。这些观念分为两类：吃和守日。持守这些观念的人坚持：某些食物是圣的，其他食物是不洁的；某些日子是圣的，其他日子是凡俗的。他们饮食的条例是根据利未记十一章。在他们眼中，外邦人比那些甚么都吃的不洁走兽强不了多少。行传十章表明，甚至头一位使徒彼得，在吃的事上也是宗教的。他的宗教性情逼得神三次给他同样的启示，说到甚么是圣的，甚么是俗的。（9～16。）主告诉彼得『宰了吃』，彼得却说，『主阿，绝对不可，因为一切凡俗并不洁之物，我从来没有吃过。』（13～14。）主回答彼得说，『神所洁净的，你不可当作俗物。』（15。）藉此我们看见彼得和许多人一样，固守道理的观念，因为他是宗教的。这样的人为著他们的观念争辩时，以为他们是为著神的真理争战；事实上，他们阻挠了神在建造基督身体上的行动。没有一个道理的观念该是我们接纳信徒的依据。我们接纳信徒的惟一依据，乃是神的接纳。

6No one can say that the churches in the Lord's recovery are heretical. We believe that the Bible is the Word of God and is divinely inspired word for word. We believe that Jesus is the Son of God, that He was incarnated as a man and lived on this earth, that He died upon the cross for our sins, that He was resurrected physically, and spiritually, that He has ascended to the heavens and is the Lord of all at the right hand of God, and that He dwells within us. We believe in the unique God, the Triune God, the Father, the Son, and the Spirit. We believe that the Lord Jesus is coming again and that He will establish His kingdom on the earth. There is nothing heretical about any of this. Nevertheless, some people criticize us and find fault with us because we do not agree with all of their opinions regarding doctrine. Some insist upon baptizing others three times and demand that the church practice this. However, if we make this our practice, we shall denominate ourselves as a “three-times-baptizing church.” Others insist on speaking in tongues. Undoubtedly, the Bible includes tongue - speaking, but we cannot make the church a tongue-speaking church. The church must be general. Many dear saints have attempted to make the church in the Lord's recovery into a particular kind of church according to their doctrinal concept, but we simply cannot agree with that. Therefore, some have separated from us because they were divisive over doctrines or particular practices. The pitiful history of Christianity is a history of division and confusion. Much of this division has been caused by divergent doctrinal concepts. We have learned this lesson after a thorough study of church history and we do not want to repeat the tragedy of the history of Christianity. Therefore, we will never argue about head covering or baptism or holy days or about the wine used at the Lord'stable. We will never dispute about trifling matters such as the bread and the cup used at the Lord'stable, the kind of water used in baptism, and the way of baptizing people. The Lord's recovery is not concerned with that. The Lord's recovery is for Christ as life and for the church as the expression of Christ in unity in each locality. Some dear saints, after claiming to see the church, continued to hold to their particular doctrinal understanding. As a result, they caused a great deal of trouble, inflicting suffering upon themselves and severing themselves from the Lord's recovery in their attempt to cut the church into pieces. Thus, we must be careful not to receive people according to doctrinal concepts, but according to God's receiving. Paul knew how important was the matter of receiving the believers and consequently he devoted all of chapter fourteen plus part of chapter fifteen to this subject. In Romans 12 we see the Body. In Romans 14 we are given a warning. If we do not take heed to this warning, we shall use doctrine as a knife to cut in pieces the very Body revealed in chapter twelve. Many Christians talk about the Body of Christ according to Romans 12; nevertheless, they are responsible for killing the Body and for cutting it into pieces by wielding the knife of doctrinal divisiveness. This is why the Body that is revealed according to Romans 12 must be lived out according to Romans 14. Without Romans 14 we are unable to have the proper practice of the Body unveiled in chapter twelve. Many Christians pay attention to Romans 12, but neglect Romans 14, talking about the Body, but remaining divisive and divided because they continue to hold to their doctrinal concepts. They are unwilling to drop them. Thus, it is impossible for them to experience the Body life. Therefore, Paul, after revealing the proper church life and the normal Christian life, takes up the crucial point of receiving the believers. If we do not care for this point, we shall commit spiritual suicide as far as the church life is concerned. In order to have the Body life, we must receive the believers according to God's receiving of them in a general way, not according to our doctrinal concepts in a particular way. The most terrible doctrinal concepts are mainly those held by the religious, Jewish believers. These concepts fall into two categories: eating and keeping of days. Those who hold these concepts insist that certain foods are holy and that others are unclean, that certain days are holy and that others are common. They base their dietary regulations on Leviticus 11. In their eyes, the Gentiles are little more than unclean beasts that eat everything. Acts 10 shows that even Peter, the first apostle, was religious with respect to eating. His religious nature forced God to give him the same revelation three times regarding what is sanctified and what is common (Acts 10:9-16). When the Lord told Peter to “kill and eat,” Peter said, “Not so, Lord; for I have never eaten anything that is common or unclean” (Acts 10:13-14). The Lord answered Peter saying, “What God hath cleansed, that call not thou common” (Acts 10:15). We see by this that Peter, like so many others, clung to doctrinal concepts because he was religious. When such people argue for their concepts, they think that they are fighting for the truth of God. Actually, they are frustrating God's move in the building of the Body of Christ. No doctrinal concept should be our ground in receiving the believers. The only ground for us to receive the believers is God's receiving.

一信心软弱的要接纳

A. Receive Him Who Is Weak in Faith

7在罗马十四章一节保罗说，『信心软弱的，你们要接纳。』有些信徒信心软弱，因为他们还没有接受多少神的元素灌输并注入到他们里面。然而，他们的确有某种度量的信心，并且必须被接纳。有些信徒信心软弱，不敢一切都吃，或认为日日都一样。但他们的确有某种度量的信心，并且是在基督里的真信徒。所以，基于他们这信心的度量，和他们是信徒的事实，我们必须接纳他们。

7In 14:1 Paul says, “Now him who is weak in faith receive.” Some believers are weak in faith because they have not yet received much of the transfusing and infusing of the element of God into them. Nevertheless, they do have a measure of faith and must be received. Some believers, being weak in faith, dare not to eat everything or to regard every day the same. Yet they do have a measure of faith and are genuine believers in Christ. So, based upon this measure of faith of theirs and the fact that they are believers, we must receive them.

二不判断所争论的事

B. Not Passing Judgment on Reasonings

8我们需要读十四章一至五节全部：『信心软弱的，你们要接纳，但不是为判断所争论的事。有人信百物都可吃，但那软弱的，只吃蔬菜。吃的人不可轻视不吃的人，不吃的人也不可审判吃的人，因为神已经接纳他了。你是谁，竟审判别人的家仆？他或站住或跌倒，自有他的主人在，而且他也必要站住，因为主能使他站住。有人断定这日比那日强，有人断定日日都一样，只是各人自己的心思要坚信不移。』在十四章，保罗自己是不判断道理上之争论的绝佳榜样，因为他没有表达关于甚么道理对或错的意见。当然他知道关于吃和守日的正确道理；然而，他没有偏袒任何一方，却嘱咐我们要兼容，不要批评别人。让别人自由吃他们所要吃的，守他们所要守的日子。对他们而言，这日比那日圣别；但对信心刚强的人，日日都一样。

8We need to read all of 14:1-5. “Now him who is weak in faith receive, not with a view to passing judgment on reasonings. One believes that he may eat all things, but he who is weak eats vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats, for God has received him. Who are you that judges another'sho use hold servant? To his own lord he will stand, for the Lord is able to make him stand. One judges one day above another, another judges every day alike. Let each be fully persuaded in his own mind.” In Romans 14 Paul himself was an excellent example of not passing judgment on doctrinal reasonings, for he did not express his opinion about which doctrine is right or wrong. Certainly he knew the correct doctrines about eating and about the keeping of days. Nevertheless, he did not take sides, but charged all of us to be general and not to criticize others. Let others be free to eat whatever they want and to keep whatever day they want. To them one day is holier than another, but to the ones who are stronger in faith every day is the same

9我们也必须学习不判断道理上的争论。若有人问你关于受浸的方式，或用怎样的水，你不该进入道理的争辩。换句话说，你不要判断这事。回答道理的问题，最好的路就是帮助人从道理的观念转向作我们生命的基督。按著天性，我们都倾向于说服别人，并就著我们的观念与他们争辩。我们必须避免这事。

9We also must learn not to pass judgments on doctrinal reasonings. When people ask you about the method of baptism or the kind of water used, you should not get into a doctrinal argument. In other words, do not make a judgment on the matter. The best way to reply to doctrinal questions is to help people to turn themselves from doctrinal concepts to Christ who is our life. By nature, we are all inclined to convince others and to argue with them about our concepts. We must avoid that

三接纳他，因为神已经接纳他了

C. Receive Him, for God Has Received Him

10在三节保罗说，『因为神已经接纳他了。』这是我们接纳别人的根据。只要我们的父已经接纳了一个人，我们也必须接纳他。我们没有选择。无论一位信徒多软弱，或多乖僻，我们都必须接纳他。

10In 14:3 Paul says “for God has received him.” This is the basis on which we receive others. As long as our Father has received a person, we must also receive him. We have no choice. Regardless how weak or how peculiar a believer may be, we must receive him.

四所有的人都是主的人，所有的人都向主活

D. All Are the Lord'sand All Live to the Lord

11让我们读六至九节：『守日的人是向主守的，吃的人是向主吃的，因为他感谢神；不吃的人是向主不吃的，他也感谢神。因为我们没有一个人向自己活，也没有一个人向自己死；我们若活著，是向主活；若死了，是向主死。所以我们或活或死，总是主的人。因此基督死了，又活了，为要作死人并活人的主。』所有的真信徒都是主的人。无论怎样受浸，吃甚么食物，或守甚么日子，众人都是由同一位主所生的。六至九节给我们看见，甚么是重要的，甚么是不重要的。向主活并属于主是重要的。只要人属于主并向祂活，他就对了；我们不可照著我们道理的观念，进一步对他有所要求。另一面，我们若开始辩论道理，很快就会照著我们不同的观念而分裂。我们必须顾到重要的事。只要父神接纳了我们众人，只要我们相信主并向祂活，我们就该彼此接纳。

11Let us read 14:6-9. “He who observes the day, observes it to the Lord; and he who eats, eats to the Lord, for he gives thanks to God; and he who does not eat, to the Lord he does not eat, and gives thanks to God. For none of us lives to himself, and none dies to himself; for whether we live, we live to the Lord, or if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's. For Christ died and lived again for this, that He might be Lord both of the dead and of the living.” All genuine believers are the Lord's. All have been born of the same Lord regardless of the way in which they have been baptized, of the food they eat, or the days they observe. Verses 6 through 9 show us what is important and what is not important. To live for the Lord and to belong to the Lord are important. As long as a person belongs to the Lord and lives to Him, he is all right. We must not place further demands upon him in accordance with our doctrinal concepts. If, on the other hand, we begin to argue about doctrine, we shall soon be divided according to our various concepts. We must care for the important things. As long as God the Father has received us all and as long as we believe in the Lord and live to Him, we should receive one another

贰在审判台的光中

II. IN THE LIGHT OF THE JUDGMENT SEAT

12不但如此，我们也必须在审判台的10光中接纳圣徒。我们需要读十至十二节：『你为甚么审判你的弟兄？又为甚么轻视你的弟兄？我们都要站在神的审判台前，因为经上记著：「主说，我指著我的生存起誓，万膝必向我跪拜，万口也必向神公开承认。」这样看来，我们各人必要将自己的事向神陈明。』十节的『神的审判台』，就是林后五章十节的『基督的审判台』。神审判台前的审判，要在千年国以前，紧接著基督回来时举行，（林前四5，太十六27，二五19，路十九15，）那时信徒的生活和工作要受审判。（启二二12，太十六27，林前四，三13～15，太二五19，路十九15。）这审判与信徒的救恩无关，因为每个显在神审判台前的人都已经得救了。这审判要评审信徒得救以后的生活和工作。这审判要断定3:14-信徒在千年国里的赏罚。（太二五21，23，路十九17，19，林前三14～15，太十六27，启二二12，路十四，提后四8。）信徒要站在这审判台前，将他们的生活和工作向神陈明。保罗的思想是这样：我们不该与别人争辩或批评他们，乃要留意自己，因为有一天我们要站在神的审判台前，将我们得救后的生活和工作向神陈明。既然这审判与信徒在主面前如何生活，以及他们得救以后为主所作的有关，并且信徒的变化与这审判有密切的关系，所以这点是在关于变化的这段题起。

12Furthermore, we must also receive the saints in the light of the judgment seat. We need to read verses through 12. “But you, why do you judge your brother? Or you, why do you despise your brother? For we shall all stand before the judgment-seat of God. For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then, each one of us shall give account of himself to God.” The “judgment-seat of God” of verse 10 is the “judgment seat of Christ” of 2 Corinthians 5:10. The judgment at the judgment seat of God will beheld before the millennium, immediately after Christ's return (1 Cor. 4:5; Matt. 16:27; 25:19; Luke 19:15), and the life and work of the believers will be judged at that time (Rev. 22:12; Matt. 16:27; 1 Cor. 4:5; 3:13-15; Matt. 25:19; Luke 19:15). This judgment has nothing to do with a believer ' ss alvation, for everyone who5 appears at the judgment seat of God will have already been saved. This judgment will judge the believers' life and work after they have been saved. This judgment will determine a believer's reward in the millennial kingdom (Matt. 25:21, 23; Luke 19:17, 19; 1 Cor. 15; Matt. 16:27; Rev. 22:12; Luke 14:14; 2 Tim. 4:8). The believers will stand before this judgment seat to give account to God of their life and work. Here is 14 Paul's thought: we should not argue with others or criticize them, but take care of ourselves, because one day we shall stand before the judgment seat of God to give an account of our life and work after we were saved. Since this judgment concerns how the believers have lived before the Lord and what they have worked for the Lord after they were saved, and since the transformation of the believers has very much to do with this judgment, it is mentioned here in the section on transformation.

13因著审判信徒的真理几乎完全向圣徒隐藏了，所以我们需要研读并解释前段所给的一些参考经文。我们首先来看林后五章十节：『因为我们众人，必要在基督的审判台前显露出来，叫各人按著本身所行的，或善或恶，受到应得的报应。』这不是罗马二章二、三、五、十六节，和三章八节里所说神永远的审判。神永远的审判，主要的乃是在启示录二十章十一至十五节所启示白色大宝座前施行的。白色大宝座前永远的审判，要在千年国以后，审判所有已死的不信者，为著在火湖里永远的刑罚。基督审判台前的审判，要判断信徒的生活和工作，并要断定信徒要因著『善』接受赏赐，或因著『恶』遭受某种亏损。然后林前四章五节说，『所以在那时以前，甚么都不要论断，直等主来，祂要照出暗中的隐情，也要显明人心的意图，那时各人要从神那里得著称赞。』本节也是指神或基督审判台前的审判。我们若行得正确，就要从神那里得著称赞。马太十六章二十七节也说到对信徒的审判：『因为人子要在祂父的荣耀里，同著众天使来临，那时祂要照各人的行为报应各人。』本节告诉我们，主回来时，要照著我们的行为报应我们。我们在马太二十五章十九节看到类似的思想：『过了许久，那些奴仆的主人竟然来和他们算账。』这是甚么意思？这意思是主要查看我们的记录，我们必须将我们得救以后的生活和工作，向祂完全交账。这要发生在基督的审判台前。路加十九章十五节与此有密切的关系：『他既得国回来，就吩咐叫那些领银子的奴仆来，要知道他们作生意赚了多少。』这也是指在基督的审判台前要向主交账。

13Because the truth of the judgment of the believers has been almost completely hidden from the saints, we need to read and comment upon some of the verses given as references in the preceding paragraph. We may begin with 2 Corinthians 5:10. “For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.” This is not the eternal judgment of God mentioned in Romans 2:2, 3, 5, 16 and 3:8, which will be mainly carried out at the white throne revealed in Revelation 20:11-15. The eternal judgment at the white throne will be after the millennium, will judge all the dead unbelievers, and will concern eternal punishment in the lake of fire. The judgment at the judgment seat of Christ will judge the life and work of the believers and it will determine whether the believers will receive a reward for the “good” or suffer a type of loss for the “bad.” Then 1 Corinthians 4:5 says, “Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” This verse also denotes the judgment at the judgment seat of God or of Christ. If we do rightly, we shall receive “praise of God.” Matthew 16:27 also speaks of the judgment of the believers. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” This verse tells us that at His coming the Lord will reward us according to our works. We find a similar thought in Matthew 25:19. “After a long time the lord of those servants cometh, and reckoneth with them.” What does this mean? It means that the Lord will look into our record and that we will have to render a full account to Him of our life and work after we were saved. This will occur at the judgment seat of Christ. Luke 19:15 is closely related to this. “And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.” Once again, this denotes the reckoning that will be made to the Lord at the judgment seat of Christ.

14我们需要密切留意林前三章十三至十五节：『各人的工程必然显露，因为那日子要将牠指明出来；牠要在火中被揭露，这火要试验各人的工程是那一种的。人在那根基上所建造的工程若存得住，他就要得赏赐。人的工程若被烧毁，他就要受亏损，自己却要得救；只是这样得救，要像从火里经过的一样。』十五节的『受亏损』一辞，意思不是灭亡。我们的救恩是永远的，我们不会灭亡。然而，你若受亏损，你得救就要『像从火里经过的一样』。许多基督徒忽略本节；他们几乎都宣称，只要他们得救，将来的审判就没有问题。你若告诉他们，他们可能受亏损，他们会坚持说，这样的思想是异端。然而，我们必须听保罗在林前三章十五节的明言。保罗明确的说，人的工程若被烧毁，他就要受亏损。怎样的工作要被烧毁？就是十二节所题的木、草、禾秸。这会是怎样的亏损？我们无法确定的说，但要受某种亏损是明确的。这不是失去我们的救恩，因为保罗说工程被烧毁的人，『自己却要得救。』然而，我们不该得意，因为保罗结束这节的话是说，那人得救，『要像从火里经过的一样。』有些人听见这话也许回应，这是天主教炼狱的教训。我熟悉天主教关于炼狱的教训；天主教的确用哥林多前书这节作为他们教训这事的根据。照著天主教关于炼狱的教训，亲属死后要忍受炼狱的炼净之火，你若为他奉献金钱，就可以缩短他的苦难。然而，我们说到圣经纯正的话时，思想里没有这炼狱的观念。我们不过是随著保罗说，我们必须谨慎，因为主回来时，要叫我们将自己的生活和工作向祂完全交账。祂要说，『我给了你某种恩赐。你为我作了甚么？你得救以后，为我成就了甚么？你作了怎样的建造工程？你是用木、草、禾秸，还是用金、银、宝石建造？』这要断定主会不会赏赐我们。在林前三章保罗清楚告诉我们，我们的工程若存得住，我们就要得著积极的赏赐；但我们的工程若被烧毁，虽然我们会永远得救，我们却要受亏损。我不敢说这亏损是甚么，但我知道那不会使人愉快。我只是向你陈明纯正的话。这是基督审判台的一方面。这是圣经的明言，而圣经绝不会错。得救是一回事；因著你的工程从主得著积极的赏赐是另一回事；因著你不正确的工程受亏损又是另一回事。这是非常严肃的，我们不该轻忽这事。

14We need to pay close attention to 1 Corinthians 3:13-15. “Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built there upon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” The words “suffer loss” in verse 15 do not mean to perish. Our salvation is eternal and we cannot perish. However, if you suffer loss, you will be saved “as by fire.” Many Christians neglect this verse. Nearly all of them claim that as long as they are saved there will be no problem in the future judgment. If you tell them that they might suffer loss, they will insist that such a thought is heretical. Nevertheless, we must listen to Paul's clear word in 1 Corinthians 3:15. Paul definitely says that if a man's work is burned, he will suffer a loss. What kind of work will be burned? The wood, hay, and stubble mentioned in verse 12. What kind of loss will this be? Although we cannot say with certainty, it is definite that some loss will be incurred. It is not the loss of our salvation, for Paul says of the man whose work is burned that “he himself shall be saved.” Nevertheless, we should not be complacent, because Paul concludes the verse by saying that the man will be saved “so as by fire,” a phrase which is better rendered as “as through fire.” When hearing this some may respond that this is the Catholic teaching of purgatory. I am familiar with the Catholic teaching about purgatory and with the fact that Catholicism does use this verse from 1 Corinthians as a basis for their teaching about it. According to the Catholic teaching concerning purgatory, you may shorten the suffering of a relative who is enduring the purifying fires of purgatory after his death by making a monetary contribution on his behalf. However, when we refer to the pure Word of the Bible, we do not have in mind this concept of purgatory. Along with Paul, we are simply saying that we must be careful, for when the Lord returns He will ask us to render to Him a full account of our life and work. He will say, “I gave you a certain gift. What have you done for Me? What have you accomplished for Me since you were saved? What kind of building work have you done? Have you built with wood, hay, and stubble, or with gold, silver, and precious stones?” This will determine whether or not the Lord will reward us. In 1 Corinthians 3 Paul tells us clearly that if our work remains, we shall receive a positive reward, but if our work is consumed, we will suffer loss, although we shall be eternally saved. I dare not say what the loss will be, but I know that it will not be pleasant. I simply present to you the pure Word. This is an aspect of the judgment seat of Christ. This is the clear word of the Bible, and the Bible can never be wrong. To be saved is one thing; to receive a positive reward from the Lord for your work is another thing; and to suffer loss for your improper work is still another. This is very serious, and we should not be loose about it.

15因为基督徒不清楚神纯正的话，就有喀尔文派（Calvinism）和阿米尼亚派（Arminianism）这两大派。照著喀尔文派，你一次得救，就永远得救，将来不会有问题。照著阿米尼亚派，你得救以后若没有正确的生活并工作，就可能再失丧。这两派代表两个极端，没有一派在圣经里找著将二者连接起来的桥梁。这桥梁就是神的审判台。我们一次得救，就永远得救，绝不会失丧。这与灵恩派的教训不同，灵恩派的教训主张人今生不是永远得救，在一生的时间里可能多次得救，又多次失丧。这种救恩好像电梯一样，上上下下。然而，圣经宣告神的救恩是永远的。约翰十章二十八至二十九节告诉我们，我们一旦得著永远的生命，就永不灭亡。然而，有些经文，如林前三章十五节，告诉我们，将来我们也许受亏损。主回来时，要将祂所有的仆人聚集在祂面前，叫他们将生活和工作向祂交账。虽然我们永远得救了，但我们仍必须在基督的审判台前，将我们的生活和工作向主交账。主要查看我们的账，并断定我们要得赏赐或受亏损。在提后四章八节保罗能说，『从此以后，有公义的冠冕为我存留，就是主，那公义的审判者，在那日要赏赐我的。』然而，这不是说，每位信徒都要得著这样的冠冕。你是否得著公义的冠冕，在于审判台前的结果。最终，在启示录二十二章十二节，主耶稣自己说，『看哪，我必快来！赏罚在我，我要照各人所行的报应他。』我信现在基督审判台前审判的事说清楚了。我们必须对审判别人谨慎，因为我们自己要受神的审判。

15Because Christians are not clear about the pure Word of God, there are the two major schools of Calvinism and Arminianism. According to the Calvinist school, once you are saved you are eternally saved, and there will be no problems in the future. According to the Arminian school, it is possible to be lost again if you do not live and work uprightly after you are saved. These two schools represent two extremes, and neither school has found the bridge in the Bible which spans the gap between them. The bridge is the judgment seat of God. Once we have been saved, we are eternally saved and can never be lost. This contrasts with the Pentecostal teaching which claims that people are not eternally saved in this life and that it is possible to be saved and lost many times during the span of one lifetime. This kind of salvation is like an elevator: it goes up and down. However, the Bible declares that God'ss alvation is eternal. In John 10:28-29 we are told that once we have eternal life we shall never perish. Nevertheless, there are verses, such as 1 Corinthians 3:15, which tell us that in the future we may suffer loss. When the Lord returns, He will gather all His servants before Him and have them give an account to Him of their life and work. Although we are saved eternally, we must still give an account to the Lord of our life and work at the judgment seat of Christ. The Lord will look into our account and decide whether we will receive a reward or suffer a loss. In 2 Timothy 4:8 Paul could say, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.” However, this does not mean that every believer will receive such a crown. Whether or not you receive a crown of righteousness will depend on the results at the judgment seat. Finally, in Revelation 22:12 the Lord Jesus Himself says, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” I believe that by now the matter of the judgment at the judgment seat of Christ has been made clear. We must be careful about judging others, for we ourselves will be judged by God.

16我们必须在神审判台的光中接纳信徒。我们不该批评别人，乃该审判自己。我们若不审判自己，就必须在基督的审判台前交账。有些信徒审判那些要用水埋葬以除去自己老旧的人，却不审判自己去看电影。你若批评别人，却不审判自己去看电影，在审判台前，主会叫你交账。某个团体的一些姊妹用长的白布蒙头，她们常常批评并定罪别的姊妹祷告时不蒙头，或至多只带一顶小帽子。虽然这些姊妹在召会聚会中用长的白布蒙头，但她们有些人在家里篡夺丈夫作头的地位。她们需要在这事上审判自己。不要审判别人，要审判自己。每当我们要接纳另一位在主里的信徒时，我们必须在审判台的光中运用鉴别力，并且说，『主阿，怜悯我。我不配审判我的弟兄。主，遮盖我。我要受你审判。我要审判自己，审判自己的生命和生活。』这该是我们的态度。我们不该批评别人，却该审判自己。我们现在若不这样作，到那日我们站在神的审判台前，就要这样作。我们都必须被审判台所光照。每当初信者来到我们这里，我们在接纳他的事上，必须运用鉴别力。然而，在神审判台的光中，我们必须更多审判我们自己。因此，保罗在罗马十四章十至十二节的思想是，我们不该审判别人，乃要让主顾到他们；我们该审判自己。我们要审判别人时，让我们记得，主回来时要和我们算账。这是严肃的事。

16We must receive the believers in the light of the judgment seat of God. We should not criticize others, but judge ourselves. If we do not judge ourselves, we shall have to give an account before the judgment seat of Christ. Some believers judged the ones who wanted to get rid of their oldness by the water burial, but did not judge themselves for going to the movies. If you criticize others without judging yourself for attending the movies, at the judgment seat the Lord will ask you to give an account of that. Some sisters in a certain group cover their head with a long white covering and are accustomed to judging and condemning other sisters who pray without a covering or who, at best, only wear a small cap. Although these sisters cover themselves with a long white covering in the church meetings, some of them usurp the headship of their husbands at home. They need to judge themselves in this matter. Do not judge others, judge yourself. Whenever we are about to receive another believer in the Lord, we must exercise our discernment in the light of the judgment seat and say, “O Lord, have mercy on me. I am not worthy to judge my brother. Cover me, Lord. I want to be judged by You. I want to pass judgment on myself, on my life and living.” This should be our attitude. We should not criticize others, but should pass judgment on ourselves. If we fail to do it now, we shall stand before the judgment seat of God and do it then. We must all be enlightened by the judgment seat. Whenever a new believer comes to us, we must exercise our discernment in receiving him. However, in the light of the judgment seat of God, we must judge ourselves more. Thus, Paul's thought in Romans 14:10-12 is that we should not judge others, but let the Lord take care of them. We should judge ourselves. As we are about to judge others, let us remember that the Lord will reckon with us when He returns. This is a serious matter