Books
罗马书生命读经 · 第29篇

在接纳信徒上的变化（二）

Transformation in receiving the believers (2)
1在本篇信息中，关于在接纳信徒上的变化，我们需要再说几点。
1In this message we need to consider some more points concerning the matter of transformation in receiving the believers
参 在爱的原则里
III. IN THE PRINCIPLE OF LOVE
2我们需要在爱的原则里接纳信徒。在罗马十四章十三至十五节保罗说，『所以我们不可再彼此审判，宁可这样断定：不给弟兄放下绊脚石或跌人之物。我在主耶稣里确知深信，凡物本身没有不洁净的，惟独人算为不洁净的，在他就不洁净了。你若因食物叫弟兄忧愁，就不再是照著爱而行。基督已经替他死了，你不可因你的食物败坏他。』我们若在爱里接纳信徒，就不会审判别人，不会给他们放下绊脚石，不会叫弟兄忧愁，不会败坏基督已经替他死了的人，宁可照著爱而行。我们必须在爱的原则里，接纳基督已经替他们死了的所有信徒。1请记得，罗马书是保罗写哥林多前书不久以后写的，并且他是在哥林多写罗马书。保罗在林前十三章专讲爱的事，将这章插在论到属灵恩赐的两章之间。在十三章保罗陈明运用恩赐绝佳的路，并且他列举许多爱的属性和特征。我信当他写罗马十四章时，这爱的观念在他里面是新鲜的。所以在罗马书里，保罗似乎告诉圣徒：『你们必须在爱的原则里接纳别人。爱必须管治你们。在接纳圣徒上，爱必须是控制的原则。』
2We need to receive the believers in the principle of love. In 14:13-15 Paul says, “Therefore, let us judge one another no longer, but rather judge this, not to put a stumbling block or a cause of falling before the brother. I know and am persuaded in the Lord Jesus that there is nothing common in itself; but to him who reckons anything to be common, to that man it is common. But if because of food your brother is grieved, you no longer walk according to love. Do not destroy by your food that man for whom Christ died.” If we receive the believers in love, we shall not judge others, not put stumbling blocks before them, not grieve the brothers, not destroy the man for whom Christ died, but rather walk according to love. We must receive in the principle of love all the believers for whom Christ died. Please remember that Romans was written shortly after Paul had written Corinthians, and that he wrote Romans from Corinth. Paul devoted 1 Corinthians 13 to the matter of love, inserting it between the two chapters that deal with spiritual gifts. In chapter thirteen Paul presented the most excellent way of exercising the gifts and he listed many of the attributes and characteristics of love. I believe that this concept of love was fresh within him when he wrote chapter fourteen of Romans. Therefore, in Romans, it seems that Paul was telling the saints, “You must receive others in the principle of love. Love must govern you. Love must be the controlling principle in the receiving of the saints.”
肆 为著国度的生活
IV. FOR THE KINGDOM LIFE
3接纳信徒不是微不足道的事。这与将来的审判台有关，也与现今国度的生活有关。
3The receiving of the believers is not an insignificant matter. It is related to the judgment seat in the future and it concerns the kingdom life in the present
一 不叫你们的善被人毁谤
A. Not Letting Your Good Be Slandered
4照著上下文，十四章十六节是说到信心刚强之人的吃。信心刚强，认为凡物没有不洁净的，并且一切都适合吃，这乃是善。但你不该因你不愿意顾到那些信心软弱的人，就叫你的善被人毁谤。因他们的缘故，你必须谨慎的吃你所以为是适于吃的。保罗的用意是，为著较软弱之人的缘故，你不吃更好。
4According to the context, verse 16 refers to the eating by the ones who are stronger in faith. It is good to be strong in the faith that there is nothing common and that everything is suitable for eating. But you should not let your good be slandered in your being unwilling to take care of those who are weak in faith. For their sake, you must be careful about eating what you think is good for eating. Paul’sin tent i on is that, for the sake of the weaker ones, it is better that you not eat.
二 过神国的生活
B. Living the Life of the Kingdom of God
1 召会－今世神的国
1. The Church—the Kingdom of God in This Age
5召会是今世神的国。（太十六～19，林前六10，加五21，弗五5。）在关于神国之教训的各种派别中间，有许多争辩。有一派的思想宣称，神的国今天不在我们中间。按这一派的说法，神的国在马太十三章的时候悬起来了。这一派断言，主耶稣来了，就带著神的国而来，并向犹太人陈明这国；因著犹太人拒绝神的国，主就将这国悬起来，直到祂回来的时候。因此，这一派教导，在我们活著的时期，没有神的国。然而，罗马十四章十七节说，『神的国…。』这是有力的证明，今天神的国在这里。今天召会是神的16:18-国，进一步的证明见于马太十六章十八至十九节，那里我们看见召会和国度是同义辞，主耶稣自己也将二辞交互使用。在十八节主说，『我要把我的召会建造…』，在十九节祂说，『我要把诸天之国的钥匙给你。』因此，召会的建造实际上就是国度的建立。不但如此，保罗在书信中认为神的国等于召会。（林前六10，加五21，弗五5。）说国度悬起来了，要在主再来时才回来，是何等错误！我们不该接受这种关于国度的观念。我们必须回到纯正的话，这话说召会生活就是神的国。
5The church is the kingdom of God in this age (Matt. 16:18-19; 1 Cor. 6:10; Gal. 5:21; Eph. 5:5). There is 18 much argument between various schools of teaching concerning the kingdom of God. One school of thought claims that the kingdom of God is not with us today. According to this school, the kingdom of God was suspended at the time of Matthew 13. This school affirms that when the Lord Jesus came He came with the kingdom of God and presented it to the Jewish people. Since the Jewish people rejected the kingdom of God, the Lord suspended it until the time of His return. Thus, this school teaches that during the period in which we live there is no kingdom of God. However, Romans 14:17 says “the kingdom of God is….” This is a strong proof that the kingdom of God is here today. Further evidence that the church is the kingdom of God today is found in Matthew 19, where we see that the words church and kingdom are synonymous and are used interchangeably by the Lord Jesus Himself. In verse 18 the Lord said, “I will build my church,” and in verse 19 He said, “I will give unto thee the keys of the kingdom of heaven.” Hence, the building of the church is actually the establishing of the kingdom. Furthermore, Paul in the epistles considered the kingdom of God as equivalent to the church (1 Cor. 6:10; Gal. 5:21; Eph. 5:5). How wrong it is to say that the kingdom has been suspended and that it will return at the coming of the Lord! We should not accept this concept concerning the kingdom. We must return to the pure Word which says that the church life is the kingdom of God.
2 操练和管教的事
2. A Matter of Exercise and Discipline
6召会是恩典和生命的事，而国度是今世操练和来世管教的事。（太二五14～30，林前三13～。）召会好像人的头，从不同的角度看有不同的样子。你若看我的头后面，你看不见甚么窟窿；然而，你若看前面，就会看见七个窟窿。虽然我的头前后不同，二者却是一个实体的两面。召会也是这样。我们从一个角度看见召会是恩典和生命的事；从另一个角度却看见召会是神的国，有操练和管教。在召会里，我们一面享受恩典并经历生命，另一面却经过一些操练。
6The church is a matter of grace and life, whereas the kingdom is a matter of exercise in this age and discipline in the coming age (Matt. 25:15-30; 1 Cor. 3:1 3-1 5). The church, like a human head, has a 15 different appearance when seen from different angles. If you look at the back of my head, you do not see any holes; however, if you look at the front, you will see seven of them. Although the back of my head differs from the front, both are aspects of one entity. It is the same with the church. From one angle we see the church as a matter of grace and life; from another angle we see it as the kingdom of God with exercise and discipline. In the church, on the one hand we enjoy grace and experience life, while on the other hand we undergo a certain amount of exercise.
7我们不该忽略我们需要这样的操练。因著我们需要操练，召会就是现今神的国。按一些弟兄会教师的说法，每位信徒都要进入千年国作王。但看看我们自己，我们像王么？倘若主耶稣要来请你作王，我想你会大吃一惊，因为你不知道怎样作王。你从未受过操练和训练来作王。我听说英国国王从幼年就受训练作王。光有出生还不彀；作王的必须经过训练和操练。虽然你有作王的可能，但君王职分也在于你的操练。不要松散、随便；今世你若不愿意受操练，来世你就会受管教。你的定命是要作王，迟早主会使你作王。神安排了你日常生活的一切细节，使你能受操练。在你生活中所发生的每件事，都是神主宰安排的一部分。没有环境和境遇的帮助，你就无法认识自己。你会想像自己是天使，认为自己美好、美妙，却不知道实际上你是何等可怜、卑下、生野。你需要配偶、孩子、召会里的弟兄、姊妹、和各种境遇，从多种角度给你自己拍照，使你从每一面被暴露。你看见这照片，就会喊说，『这是我么？我不知道我那么坏。』我自己曾经历这点。我受到试诱要责备别人，主就告诉我要责备自己。祂告诉我要为著亲爱的弟兄们感谢祂，他们暴露我，并使我对自己有健全的看法。没有这样的弟兄们，我就无法被暴露。这是我们为著国度的缘故，在召会生活里所经过的操练。
7We should not neglect our need for such exercise. Because of our need for exercise, the church is the present kingdom of God. According to some of the Brethren teachers, every believer will enter the millennial kingdom as a king. But, look at ourselves. Do we resemble kings? If the Lord Jesus should come and ask you to be a king I think that you would be frightened because you don’t know how to be a king. You have never been exercised and trained to be a king. I have been told that the kings of Britain are trained to be kings from their youth. Birth is insufficient; a king must be trained and exercised. Although you have the potential of being a king, the kingship also depends upon your exercise. Do not be loose and careless. If you are unwilling to be exercised in this age, you will be disciplined in the coming age. Your destiny is to be a king, and sooner or later the Lord will make you one. God has arranged all the details of your daily life to enable you to be exercised. Every event which transpires in your life is a part of God’ss ove reign arrangement. Without the help of your environment and circumstances you cannot know yourself. You will imagine yourself to be an angel, considering yourself to be nice and wonderful, but ignorant of how poor, mean, and wild you actually are. You need a spouse, children, brothers and sisters in the church, and various circumstances to give you a multi-dimensional photograph of yourself that you may be exposed from every direction. When you see this photograph, you will declare, “Is it I? I didn’t know that I was that bad.” I have experienced this myself. When I have been tempted to blame others, the Lord has told me to put the blame on myself. He has told me to thank Him for the dear brothers that expose me and give me a healthy look at myself. Without such brothers I could not be exposed. This is an exercise we undergo in the church life for the sake of the kingdom
8就一面说，召会是神的家庭，神的家。（弗二19，提前三15。）在这家里我们享受恩典，并接受生命的供应。就另一面说，召会也是国度。国度这辞是甚么意思？意思是治理。许多基督徒说，『我喜欢参加聚会，但我不喜欢受治理。那些长老以为他们是谁？为甚么必须由他们来带领？』一面召会是满了恩典和生命的家，家庭；另一面召会是治理的国度，政府。在召会这国度里，我们的确有在基督作头之下的带领和治理。这是操练的事。我们要有召会生活，就需要国度的操练。因此，召会是我们的家，召会也是我们的国。在家里我们有爱的享受、恩典的供应、和生命的丰富；在国里我们有治理、行政、操练和管教。为著召会这两面，我们赞美主！题到召会，我听过许多圣徒宣告：『赞美主，我在家里！』然而，我们也需要宣告：『阿利路亚，我也在国里！』
8In one sense, the church is God’s family, God’sho me (Eph. 2:19; 1 Tim. 3:15). In this house we enjoy grace and receive the life supply. In another sense, the church is also the kingdom. What is the meaning of the word kingdom? It means ruling. Many Christians say, “I like to attend the meetings, but I don’t like to be ruled. Whom do those elders think they are? Why must they be in the lead?” On the one hand the church is a family, a home that is full of grace and life; on the other hand the church is a kingdom, a government to rule. In the church as the kingdom we do have the leadership and the rule under the headship of Christ. This is a matter of exercise. In order to have the church life we need the exercise of the kingdom. Thus, the church is our home and the church is also our kingdom. In our home we have the enjoyment of love, the supply of grace, and the riches of life. In the kingdom we have the rule, the government, the exercise, and the discipline. Praise the Lord for both aspects of the church! I have heard many saints proclaim concerning the church, “Praise the Lord, I am home!” However, we also need to proclaim, “Hallelujah, I am also in the kingdom!”
3 国度的生活是甚么
3. What the Kingdom Life Is
9罗马十四章十七节说，『因为神的国不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。』你要接纳圣徒，就必须领悟圣徒被接纳，不是照著你关于吃喝的道理观念或宗教作法。神的国不在于吃喝。神的国对自己是公义，对别人是和平，并且是在你的灵里在神面前有喜乐。你吃甲鱼或吃白菜，都算不得甚么。然而，公义、和平、并喜乐含意丰富，因为这些项目是基督的彰显。当基督得著彰显，祂就是我们对自己的公义，我们对别人的和平，以及我们在神面前的喜乐。我们必须对自己严格，不为自己找藉口。我们对自己，必须在所作的每件事上正当、严谨并公义。我们对别人，必须竭力追求和平，不断寻求与他们和睦。然而，有些弟兄甚至与妻子也没有和平，有些姊妹与丈夫也没有和平。我们必须谨慎，与每一个和我们有关的人维持和平。这和平就是从我们这人活出的基督。不但如此，我们需要喜乐。我们每天都该喜乐。倘若我们不能每天都说，『阿利路亚，赞美主，』那就是说我们失败了，并且不在圣灵里。圣灵乃是喜乐的灵。我们必须一直在神面前喜乐，赞美祂，并且说，『阿利路亚。』公义、和平并喜乐，是今天神国的特征。神的国是召会生活的操练。召会生活是为著国度生活，而国度生活是基督徒生活的操练。我们需要这样的操练。
9Romans 14:17 says, “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” When you are about to receive the saints, you must realize that the saints are not to be received according to your doctrinal concepts or religious practices regarding eating and drinking. The kingdom of God is neither eating nor drinking. The kingdom of God is righteousness toward yourself, peace toward others, and joy with God in your spirit. Whether you eat turtle or cabbage means nothing. However, righteousness, peace, and joy mean a great deal, for these items are the expression of Christ. When Christ is expressed, He is our righteousness toward ourselves, our peace toward others, and our joy with God. We must be strict with ourselves and make no excuses for ourselves. Toward ourselves we must be right, narrow, and righteous in everything we do. Toward others we must endeavor to pursue peace, continually seeking to be at peace with them. However, some brothers do not even have peace with their wives, and some sisters have no peace with their husbands. We must be careful to maintain peace with everyone related to us. This peace is Christ lived out from our being. Furthermore, we need joy. Every day we should be joyful. If we cannot say, “Hallelujah, praise the Lord,” every day, it means that we are defeated and are not in the Holy Spirit. The Holy Spirit is a Spirit of joy. We must constantly be joyful with God, praising Him, and saying, “Hallelujah.” Righteousness, peace, and joy are the characteristics of the kingdom of God today. And the kingdom of God is the exercise of the church life. The church life is for the kingdom life, and the kingdom life is an exercise of the Christian life. We need such exercise.
三 这样服事基督
C. Serving Christ in This
10在十八节保罗说，『这样服事基督的，就为神所喜悦，又为人所称许。』藉著这话我们能看见，十七节所题的是为著我们服事基督。这就是说，接纳信徒就是服事基督。我们作这事，必须是在神的国里，并且是服事基督，是在公义、和平、并圣灵的喜乐中，不注重道理的看法。我们这样作，必然为神所喜悦，又为人所称许。这样作绝不会引起任何分裂，却能一直为著实行的身体生活，保守那灵的合一。
10In verse 18 Paul says, “For he who in this serves Christ as a slave is well-pleasing to God and approved by men.” By this word we can see that what is mentioned in verse 17 is for us to serve Christ. This means that to receive the believers is to serve Christ. We have to do this as in the kingdom of God and in the way of serving Christ as a slave, in the way of righteousness, peace, and joy in the Holy Spirit, not in the way of taking care of doctrinal concepts. Surely this way will be well-pleasing to God and approved by men. And this way will never cause any division, but always keep the unity of the Spirit for the practical Body life
四 追求和平的事与建造的事
D. Pursuing the Things of Peace and the Things Which Build
11不但如此，保罗在十九节说，『所以我们务要追求和平的事，以及彼此建造的事。』和平的事是那些保守身体合一的事。彼此建造的事是将生命供应身体的众肢体，好互相得著建造。我们必须追求这两类的事。我们必须寻求用和平保守身体合一的事，以及将生命供应别人的事。我们要这样作，就必须将一切道理的看法丢在背后，并胜过一切源自头脑知识的阻挠。撒但是狡猾的；多少世纪以来，他曾经利用并仍在利用道理的看法和头脑的知识，阻挠生命的职事，并分裂基督的身体。所以，我们必须胜过他的狡猾，追求和平的事以保守合一，以及将生命供应别人的事以建造身体。
11Furthermore, Paul says in verse 19, “So let us pursue the things of peace, and things which build one another.” The things of peace are the things that keep the unity of the Body. The things that build up one another are the things that minister life to the members of the Body for the mutual building. We must pursue both categories of things. We have to seek after the things that keep the unity of the Body with peace and the things that minister life to others. In order to do this, we have to leave all the doctrinal concepts behind and overcome all the frustrations that originate from mental knowledge. Satan is subtle. Through all the centuries, he has used and is still using doctrinal concepts and mental knowledge to frustrate the ministry of life and to divide the Body of Christ. Therefore, we must overcome his subtlety by pursuing the things of peace for keeping unity, and the things that minister life to others for the building of the Body
五 不拆毁神的工程
E. Not Breaking Down the Work of God
12二十至二十一节说，『不可因食物拆毁神的工程。凡物固然洁净，但人吃了，以致成了绊脚石，就是他的恶了。无论是吃肉，是喝酒，或是甚么别的绊跌你弟兄的事，一概不作才好。』在所有得救的人里面，都有神的工程。神呼召并拯救了他们，神在他们身上至少作了这么多神圣的工程。我们若因道理的看法，使任何信徒绊跌，就是拆毁、破坏神在他里面恩典的工程。我们该顾到神的工程，不该顾到我们道理的看法。为著神在别人身上恩典工程的缘故，我们一切宗教的作法必须丢在一边。我们可以自由的吃任何东西，我们也可以作任何不是罪恶的事情；但我们不该吃任何使弟兄绊跌的东西，或作任何使弟兄绊跌的事情。我们必须顾到弟兄们在生命里的建造，而不在知识里持守我们宗教的观念。六在信心里作每件事而不疑惑在二十二至二十三节保罗说，『你有信心，就当自己在神面前持守。人在自己所称许的事上，不审判自己，就有福了。但那疑惑的人若吃了，就必被定罪，因为不是出于信心。凡不是出于信心的，都是罪。』我们若是信心刚强的人，就当自己在神面前持守这信心。我们在自己所称许以为可作的事上，能不自责，就有福了，因为我们作的时候有信心。但信心较软弱的人，没有我们所有的信心，若吃了他们所疑惑的任何东西，就被定罪，因为他们不是凭著信心吃。凡不是凭著信心的，都是罪。所以，我们必须顾到信心较软弱的人，不要使他们作任何他们没有信心的事。
12Verses 20-21 say, “Do not break down the work of God for the sake of food. All things indeed are clean, but it is evil for a man to eat so as to be a stumbling block. It is good not to eat meat, nor to drink wine, nor to do anything by which your brother stumbles.” In all saved persons there is an amount of God’s work. God has called and saved them. God has done at least this much divine work in them. If we cause any of the believers to stumble by our doctrinal concepts, we break down, destroy, God’s work of grace in him. We should take care of God’s work, not our doctrinal concepts. All of our religious practices must be cast aside for the sake of God’s work of grace in others. We are free to eat anything and we may do anything that is not sinful, but we should not eat anything or do anything by which a brother stumbles. We must take care of the building of the brothers in life, not the keeping of our religious concepts in knowledge. F. Doing Everything in Faith without Doubting In verses 22 and 23 Paul says, “The faith which you have, have it to yourself before God. Blessed is he who does not judge himself in what he approves. But he who doubts is condemned if he eats, because it is not out of faith, for all which is not out of faith is sin.” If we are the strong ones in faith, we should have faith to ourselves before God. It is blessed that we do not judge what we approve of doing because we have the faith in doing it. But the weaker ones in faith, who do not have the faith as we do, are condemned if they eat anything about which they have doubts, because they do not eat by faith. All which is not by faith is sin. So, we have to take care of the ones weaker in faith, not causing them to do anything about which they do not have faith
伍 照著基督
V. ACCORDING TO CHRIST
13保罗非常有智慧。我们读罗马书这一段，若不在灵里，就会漏失许多保罗所写的深奥之处。关于接纳圣徒这一段，保罗开始于道理看法的事，主要是热心宗教的犹太人所持守的看法，结束于照著基督接纳圣徒。我们接纳信徒，不可照著道理的看法，而须照著基督。
13Paul was very wise. If we are not in the spirit as we read this portion of Romans, we will miss much of the depth of what Paul wrote. Paul began the section on receiving the saints with the matter of doctrinal concepts, concepts held mainly by religious Jews, and he concludes it with receiving the saints according to Christ. We must not receive the believers according to doctrinal concepts, but according to Christ
一 担代不刚强之人的软弱
A. Bearing the Weaknesses of the Weak
14罗马十五章一节说，『我们刚强的人，应该担代不刚强之人的软弱，不求自己的喜悦。』在接纳信徒上，我们必须担代不刚强之人的软弱，不求自己的喜悦。主耶稣总是担代祂信徒的软弱，（林后十二9，）不求自己的喜悦。在接纳信徒上，我们必须照著祂作同样的事，不求自己的喜悦，却担代别人的软弱。
14Romans 15:1 says, “Now we who are strong ought to bear the weaknesses of those who are weak, and not to please ourselves.” In receiving the believers, we must bear the weaknesses of the weak and not please ourselves. The Lord Jesus always bears the weaknesses of His believers (2 Cor. 12:9) and does not please Himself. In receiving the believers, we have to do the same according to Him, not pleasing ourselves, but bearing others’ weaknesses
二 叫邻舍喜悦，使他被建造，正如基督所作的
B. Pleasing Our Neighbor unto Building as Christ Did
15『我们各人要叫邻舍喜悦，使他得益处，被建造。因为基督也不求自己的喜悦，反而如经上所记：「辱骂你之人的辱骂，都落在我身上。」』（罗十五2～3。）我们必须求别人的喜悦，使他们在身体里被建造。我们需要求别人的喜悦，不是为著别的目的，只是为著使他们在身体里被建造。为著这目的，我们必须付代价，使我们得著别人的喜悦。基督不求自己的喜悦；祂求父的喜悦，忍受那该落在父身上的辱骂。同样，我们不该求自己的喜悦；我们该求别人的喜悦，担代他们的软弱，使他们在基督的身体里被建造。
15“Let each of us please his neighbor unto what is good for building. For even Christ did not please Himself, but as it is written, The reproaches of those who reproached You fell upon Me” (vv. 2-3). We have to please others that they may be built up in the Body. We do not need to please others for any purpose other than the purpose that they be built up in the Body. For the sake of this purpose, we must pay the price that we may please others. Christ did not please Himself; He pleased the Father by bearing the reproaches which should have fallen upon the Father. Likewise, we should not please ourselves; we should please others by bearing their weaknesses that they may be built up in the Body of Christ.
三 照著基督，彼此思念相同的事
C. Being Likeminded One to Another according to Christ
16『从前所写的，都是为教训我们写的，使我们藉著忍耐，并藉著经书的鼓励，可以得著盼望。但愿那赐忍耐与鼓励的神，叫你们照著基督耶稣，彼此思念相同的事。』（4～5。）『所写的』指三节所引关于基督的事，是为著教训我们，产生忍耐与鼓励同盼望。圣经里关于基督的记载，的确满了教训。我们若领受其教训，就必得著基督忍耐与鼓励的供应，使我们得著盼望。在接纳信徒上，我们需要这种忍耐与鼓励同盼望。在接纳信徒上，我们需要忍受我们所要接纳之人的软弱。我们也需要因盼望他们能长进，并藉著主的恩典在信心上得加强，而得著鼓励。在接纳较软弱的信徒上，我们必须领悟，我们的神是那赐忍耐与鼓励的神，祂能使我们忍受别人的软弱，并且因祂藉著祂的恩典在别人身上所能作的，而得著鼓励。我们若藉著这样一位神得著鼓励，就会照著基督耶稣，不照著别的，彼此思念相同的事。既然只有一位基督耶稣，我们若都照著基督，就会彼此思念相同的事。然而，我们的心思若照著教训、观念、恩赐、宗教的作法、或其他这样的事，我们就会分裂。要彼此思念相同的事，惟一的路就是照著基督。照著我们的教训、观念、恩赐、或宗教的作法接纳信徒，不需要任何忍耐或鼓励同盼望。但照著基督接纳所有的信徒，的确需要一些忍耐与鼓励同盼望；我们若留意保守合一和身体的建造，那赐忍耐与鼓励的神，就必以此供应我们。
16“For whatever was written before was written for our instruction, that through endurance and the encouragement of the Scriptures we may have hope. Now the God of endurance and encouragement grant you to be likeminded one toward another according to Christ Jesus” (vv. 4-5). “Whatever was written” refers to what is quoted in verse 3 concerning Christ and is for the instruction that produces endurance and encouragement with hope. The record concerning Christ in the Scriptures surely is full of instruction. If we receive its instruction, we will be supplied with the endurance and encouragement of Christ that we may have hope. In receiving the believers, we need this kind of endurance and encouragement with hope. In receiving the believers, we need to endure the weaknesses of the ones whom we are going to receive. We also need to be encouraged with the hope that they may improve and be empowered in faith by the Lord’s grace. In receiving the weaker believers, we have to realize that our God is the God of endurance and encouragement who can cause us to endure others’ weaknesses and to be encouraged with what He can do in others by His grace. If we are so encouraged by such a God, we shall be likeminded one toward another according to Christ Jesus, not according to anything else. Since there is only one Christ Jesus, if we are all according to Christ, we shall be likeminded with one another. However, if our mind is in accordance with teachings, concepts, gifts, religious practices, or any other such thing, we shall be divided. The only way to be likeminded toward one another is to be according to Christ. To receive the believers according to our teachings, concepts, gifts, or religious practices does not need any endurance or encouragement with hope. But to receive all believers according to Christ does need an amount of endurance and encouragement with hope which the very God of endurance and encouragement will supply us if we care for the keeping of unity and the building up of the Body.
四 同心合意，用同一的口，荣耀神
D. Glorifying God with One Accord and with One Mouth
17六节说，『使你们同心合意，用同一的口，荣耀我们主耶稣基督的神与父。』有些译本说，『用一个心思和一个口。』然而，原文是同心合意，不是一个心思。虽然如此，同心合意这辞实际上的意思就是一个心思。我们都需要思念相同的事。我们思念相同的事，就会同心合意，并且会有同一个口；这意思是我们会有同样的观念和同样的说法。虽然有许多信徒，但只有一个口。每当我们有同样的心思，并且同心合意，我们就都会说同样的事。所以，我们用同一的心思和同一的口，荣耀我们主耶稣基督的神与父。九章五节说，基督是在万有之上，永远受颂赞的神；那是按祂的神性说。但六节这里说到我们主耶稣基督的神；这是按祂的人性说。按祂的神性说，祂是在万有之上，永远受颂赞的神；按祂的人性说，神是祂的神。在接纳信徒上，我们若照著主耶稣而行，就会像祂一样荣耀神。
17Verse 6 says, “That you may with one accord and with one mouth glorify the God and Father of our Lord Jesus Christ.” Some versions say “with one mind and with one mouth.” However, in Greek the word is accord, not mind. Nevertheless, the word accord actually means one mind. We all need to be likeminded. When we are likeminded, we shall be in one accord and shall have one mouth, meaning that we shall have the same concept and the same way of speaking. There will be many believers, but only one mouth. Whenever we have the same mind and are of one accord, we all say the same thing. Therefore, with one mind and one mouth we glorify God and the Father of our Lord Jesus Christ. In chapter 9:5 it says that Christ is the over-all and ever-blessed God. That is according to His divinity. But here it speaks of the God of our Lord Jesus Christ. This is according to His humanity. According to His divinity, He is the over-all and ever-blessed God; according to His humanity, God is His God. If, in receiving the believers, we behave ourselves according to the Lord Jesus, we shall glorify God as He does
五 彼此接纳，如同基督接纳我们一样
E. Receiving One Another as Christ Received Us
18七节说，『所以你们要彼此接纳，如同基督接纳你们一样，使荣耀归与神。』本节与十四章三节摆在一起，证明基督的接纳就是神的接纳。基督所接纳的，就是神所接纳的。基督接纳了我们，使荣耀归与神。我们对信徒的接纳，必须照著神和基督的接纳，不是照著别的。神和基督无论接纳了谁，不管他们在道理观念或宗教作法上与我们多不相同，我们都必须接纳。这是为著神的荣耀。
18Verse 7 says, “Wherefore receive one another, as Christ also received us to the glory of God.” This verse, when taken along with 14:3, proves that Christ’s receiving is God’s receiving. What Christ has received, God has received. Christ has received us to the glory of God. Our receiving of the believers must be according to God’sand Christ’s receiving, not according to anything else. Whomever God and Christ have received we have to receive, regardless of how much they differ from us in doctrinal concepts or religious practices. This is for the glory of God
六 基督，受割礼之人和外邦人的执事
F. Christ, a Servant for the Circumcision and for the Nations
19我们需要读十五章八至十一节：『我说，基督是为神的真实，作了受割礼之人的执事，要证实对列祖的应许，并叫外邦人，因著神的怜悯荣耀神，如经上所记：「因此我要在外邦中颂扬你，歌颂你的名。」又说，「外邦人阿，你们当与祂的百姓一同快乐。」又说，「万邦阿，你们都当赞美主，愿万民都称赞祂。」』在这些经文里，我们看见基督是包罗万有者。祂为甚么作了受割礼之人（犹太人）的执事？祂乃是为神的真实的缘故，作了犹太人的执事，要证实对列祖的应许。然而，九节说，祂不但是受割礼之人的执事，也『叫外邦人，因著神的怜悯荣耀神』。对受割礼之人（犹太人），基督是为神的真实作执事；但对外邦人，祂作执事，是叫外邦人因著神的怜悯荣耀神。基督是包罗万有的；祂是为著受割礼之人，犹太人，也是为著列国，外邦人。
19We need to read 15:8-11. “For I say that Christ has become a servant of the circumcision for the truth of God, to confirm the promises given to the fathers, and for the nations to glorify God for His mercy, as it is written, Therefore I will confess to You among the nations and I will sing praise to Your name. And again he says, Rejoice, nations, with His people. And again, Praise the Lord, all the nations, and let all the peoples praise Him.” In these verses we see that Christ is all - inclusive. Why has He become a servant of the circumcision, the Jews? He has become a servant of the Jews for the sake of the truth of God, to confirm the promises given to their fathers. However, verse 9 says that He is not only a servant for the circumcision, but “for the nations to glorify God for His mercy.” For the circumcision, the Jews, Christ is a servant for the truth of God, but for the nations He is a servant that the nations may glorify God for His mercy. Christ is all-inclusive. He is for the nations, the Gentiles, as well as for the circumcision, the Jews.
20对犹太人，这乃在于神的真实，因为神应许了他们的列祖。基督作他们的执事，要证实神赐给他们列祖的一切应许。为此，神是真实的。对外邦人，这乃在于神的怜悯。基督作了他们的执事，叫他们因著神的怜悯荣耀神。基督在外邦中颂扬神，并赞美祂的名。祂要外邦人快乐，并因著神的怜悯赞美神。对犹太人，神是真实的；但对外邦人，神是怜悯的。为此，我们外邦人必须赞美祂，使祂在祂的怜悯里得荣耀。
20To the Jews, it is a matter of God’st ruth, for God has made promises to their fathers. Christ became a servant for them to confirm all the promises God gave to their fathers. For this, God is truthful. To the Gentiles, it is a matter of God’s mercy. Christ became a servant for them to glorify God for His mercy. Christ confessed God and praised His name among the Gentiles. He asked the Gentiles to rejoice and praise God for His mercy. To the Jews, God is truthful, but to the Gentiles, God is merciful. For this we, the Gentiles, have to praise Him that He may be glorified in His mercy
七 基督，耶西的根为著外邦人
G. Christ, the Root of Jesse for the Nations
21十二节更多启示基督的包罗万有：『又有以赛亚说，「将来有耶西的根，就是那兴起来要治理外邦的，外邦人都要寄望于祂。」』虽然基督是耶西的根，犹太人列祖的源头，但祂要作外邦人的治理者，外邦人都要寄望于祂。这里我们看见基督的包罗万有。祂是耶西的根，意即祂是犹太人的供应。照著罗马十一章，祂是根，意即祂是犹太人的源头和供应。将来这耶西的根要兴起来，治理外邦列国。因此，祂供应犹太人，覆庇外邦人。藉著作犹太人的根，并藉著作外邦人的覆庇者，治理者，祂将犹太人和外邦人带在一起，并使他们成为一。我信这该是使徒保罗写罗马书这一段时最深的观念。基督将犹太人和外邦人联在一起。藉著作犹太人的根和外邦人的覆庇者，基督将两班人联在一起，作一个身体，作一个新人，召会。
21Verse 12 reveals even more of the all-inclusiveness of Christ. “And again, Isaiah says, There shall be the root of Jesse, even He Who arises to rule the nations; in Him the nations will hope.” Although Christ is the root of Jesse, the source of the fathers of the Jews, He will be the ruler of the Gentiles, and in Him the Gentiles will hope. Here we see the all-inclusiveness of Christ. He is the root of Jesse, meaning that He is the supply for the Jewish people. According to Romans 11, His being the root means that He is the source and supply for the Jews. In the future this root of Jesse will arise to rule over all the Gentile nations. Thus, He supplies the Jews and overshadows the nations. By being the root to the Jewish people and by being the overshadowing One, the ruler, over the nations, He brings together the Jews and the nations and makes them one. I believe that should be the deepest concept of the Apostle Paul in writing this portion of Romans. Christ embraces both the Jews and the Gentiles. By being the root of the Jews and the overshadowing One of the nations, Christ embraces both peoples and brings them together for one Body, for one new man, the church.
22基督是包罗万有、包容一切的。基督既是这样一位包容万人的主，把犹太人和外邦人联在一起，我们就必须照著祂，接纳所有不同的信徒。绝不要说，『这是美国人，那是英国人，那是德国人，那是日本人，那是菲律宾人，那是韩国人。我无法接纳这么多不同的人。』想想基督是一班人的根，又是另一班人的治理者，覆庇者。祂是包罗万有的。在接纳圣徒上，我们必须同样包容一切，接纳来自东、西、南、北的人。无论他们是谁，无论他们是怎样的人，我们必须在一个身体里包容所有的信徒。我信这就是照著基督接纳圣徒的意思。在本篇信息和前一篇信息中，我们说过在接纳信徒上变化的五方面：照著神的接纳，在审判台的光中，在爱的原则里，为著国度的生活，以及照著基督。我们需要记住所有这些点，并且付诸实行。我们若这样接纳圣徒，就要因信得著主的祝福同盼望、喜乐、平安。所以，保罗结束罗马书这段说，『但愿那赐盼望的神，因信将一切喜乐平安充满你们，使你们靠圣灵的能力，充盈满溢的有盼望。』（十五13。）我们按罗马书这段所教导的方式接纳圣徒，就经历那赐忍耐与鼓励的神，以及那赐盼望的神。在正确的召会生活里，我们要因信被一切的喜乐平安所充满。在这样的召会生活里，我们经历圣灵的能力，并且充盈满溢的有盼望。召会生活对我们非常重要；我们都需要进入其中，并活在其中。
22Christ is all-inclusive and all-embracing. Since Christ is such an all-embracing One, bringing together the Jews and the Gentiles, we must receive all different believers according to this Christ. Never say, “This is an American, that is a Britisher, that is a German, that is a Japanese, that is a Filipino, and that is a Korean. I cannot accept so many different people.” Consider Christ who is the root of one people and is the ruler, the overshadowing One, over another people. He is all- inclusive. In receiving the saints, we must likewise be all-embracing, receiving people from the East, West, South, and North. Whoever they are and whatever they are, we must embrace all believers together in one Body. I believe that this is what it means to receive the saints according to Christ. In this message and in the preceding message we have covered five aspects of transformation in receiving the believers: according to God’s receiving, in the light of the judgment seat, in the principle of love, for the kingdom life, and according to Christ. We need to remember all of these points and practice them. If we receive the saints in this way, we shall receive the Lord’s blessing with hope, joy, and peace in believing. Therefore, Paul concluded this portion of Romans with the words, “Now the God of hope fill you with all joy and peace in believing, that you may abound in hope in the power of the Holy Spirit” (v. 13). In receiving the believers in the way as instructed in this section of Romans, we experience the God of endurance and encouragement and the God of hope. In the proper church life, we will be filled with all joy and peace with faith. In such a church life, we experience the power of the Holy Spirit and we abound in hope. The church life means a great deal to us. We all need to get into it and live in it