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罗马书生命读经 · 第30篇

福音的总结

THE CONSUMMATION OF THE GOSPEL
1在前面所有的信息中，我们说过罗马书的七段：引言、定罪、称义、圣别、得荣、拣选和变化。现在我们来到末了一段，就是结语。（十五14～十六27。）虽然保罗说了这么多，但在罗马书这一段，他给我们看见一些经历和实行的事。他把福音的终极总结，完全揭示出来。我用『揭示』这辞，因为许多宝贵的事物被遮蔽了。在本篇信息中，我要指出一些隐藏并遮隐在罗马书末了一段的宝藏。保罗其他的书信中，没有一封像罗马书有这样长的结语。为甚么结语这么长？我不信我们任何人会这样写信。然而，保罗有智慧和深度，他知道在关于变化这段以后，仍需要陈明神福音的终极总结－实行的召会生活。不但如此，他不是以道理的方式，乃是以极其实际的方式写到召会生活。因此，我们在结语中找不著道理，本段的每件事都是经历的、实行的。我们会看见，保罗在本段告诉我们他热切传福音，以及他想望往西班牙去。他说到他如何有负担将财物的需要供应犹太地的圣徒，以及外邦信徒要在这件事上帮助犹太圣徒。在罗马十六章，『召会』和『众召会』这些辞用了五次。我们若在灵里仔细读本章，就会领悟保罗写本章有明确的目的。本章每次题起召16:1会都是经历的、实行的。在十六章一节保罗说到非比，在坚革哩的召会的女执事。在十六章四节保罗说，外邦的众召会感谢百基拉和亚居拉，因为他们为保罗，也为众召会，将自己的颈项置于度外。十六章五节题起『在他们家中的召会』，意指在罗马的召会是在百基拉和亚居拉的家中聚会。在十六章十六节，他题起基督的众召会；在十六章二十三节，他题起该犹接待全召会。二十节也非常重要：『平安的神快要将撒但践踏在你们的脚下。愿我们主耶稣的恩，与你们同在。』平安的神要将撒但践踏在谁的脚下？在众召会里之人的脚下。神要将撒但践踏在过召会生活之人的脚下，并且主耶稣的恩典要分赐到他们里面。最终，保罗问许多圣徒安，几乎整章都专讲这点。我实在赞叹保罗绝佳的记性，因为他记得这么多圣徒的名字，并题起他们个别的特征。
1In all of the foregoing messages we have covered seven sections of the book of Romans: introduction, condemnation, justification, sanctification, glorification, selection, and transformation. Now we come to the last section, the conclusion (15:14-16:27). Although Paul has covered so much, in this section of Romans he shows us some experiential and practical matters. He presents a full unveiling of the ultimate consummation of the gospel. I use the word “unveiling” because so many of the precious things have been veiled. In this message I want to point out some of the treasures that are hidden and concealed in the last section of Romans. None of Paul’so ther epistles has such along conclusion as does the letter to the Romans. Why is the conclusion so long? I doubt that any of us would compose a letter in this way. However, Paul was wise and deep, knowing that after the section on transformation he still needed to present the ultimate consummation of God’s gospel—the practical church life. Furthermore, he did not write about the church life in a doctrinal way, but in an exceedingly practical way. Hence, we find no doctrine in the conclusion; everything in this section is experiential and practical. As we shall see, in this section Paul tells us of his zeal in preaching the gospel and of his desire to visit Spain. He tells how he was burdened to supply the material needs of the saints in Judea and that the Gentile believers wanted to help the Jewish saints in this matter. In Romans 16 the words “church” and “churches” are used five times. If we read this chapter carefully in the spirit, we will realize that Paul wrote it with a definite purpose. Every reference to the church in this chapter is experiential and practical. In Paul speaks of Phoebe, a deaconess of the church at Cenchrea. In 16:4 he says that the churches of the nations were thankful to Prisca and Aquila because they risked their necks for Paul and also for the churches. In 16:5 we find mention of “the church in their house,” meaning that the church in Rome met in the house of Prisca and Aquila. In 16:16 he mentions the churches of Christ and in 16:23 he says that Gaius was the host of the entire church. Verse 20 is also very important. “Now the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” Under whose feet will Satan be crushed by the God of peace? Under the feet of the people in the churches. God will crush Satan beneath the feet of the “churching” people, and the grace of the Lord Jesus will be dispensed into them. Finally, Paul sends his greetings to many saints; almost the entire chapter is devoted to this. I admire Paul’s excellent memory, for he recalled the names of so many saints and mentioned their particular characteristics.
2罗马书的结语好像一幅树林的图画。你若从远处看这幅图画，只会看见树林本身；你无法察知隐藏的东西，就是隐藏在树林中和树叶下的宝藏。我年轻时，每逢研读罗马书，总是跳过结语，以为我读完了道理的部分，不需要留意十六章所列的名字。因为我发觉这些古怪的名字很难读，我就定意只把这卷书读到十五章十三节，然后跳到十六章末三节－这三节是对神赞美的乐章，不该被忽略。然而，最近圣灵带我进入树林，给我看见一些隐藏在树荫下的宝藏。现在我信结语是整卷罗马书最宝贵、最有价值的一段。实行的召会生活，就隐藏在树荫之下。我们可以说，对个别圣徒的问安是树，树下有众召会为宝藏－在坚革哩的召会、外邦的众召会、在百基拉和亚居拉家中的召会、基督的众召会、以及受该犹接待的召会。现在我要详细的看这些隐藏的宝藏。
2The conclusion of Romans resembles the painting of a forest. If you look at this painting from afar, you will only see the forest itself; you will be unable to perceive the hidden things, the treasures hidden within the woods and under the leaves of the trees. Whenever I studied the book of Romans as a youth, I skipped over the conclusion, thinking that I had completed the doctrinal portions and did not need to give attention to the list of names in chapter sixteen. Because I found these peculiar names difficult to pronounce, I decided to study this book only through 15:13 and the last three verses of chapter sixteen which are a melody of praise to God and should not be neglected. Recently, however, the Holy Spirit brought me into the forest and showed me some of the treasures concealed beneath the shadows cast by the trees. Now I believe that the conclusion is the most precious and valuable section of the entire book of Romans. The practical church life is hidden under the shadows of the trees. We may say that the greetings to the individual saints are the trees and that under the trees are the churches as the treasures—the church at Cenchrea, the churches of the nations, the church in the home of Prisca and Aquila, the churches of Christ, and the church which received hospitality from Gaius. Now I want to consider these hidden treasures in some detail
壹 献上的外邦人
I. THE OFFERING OF THE NATIONS
一 藉著作基督的仆役
A. Through the Ministering of Christ
3我们需要读十五章十六节：『使我为外邦人作基督耶稣的仆役，作神福音勤奋的祭司，叫所献上的外邦人，在圣灵里得以圣别，可蒙悦纳。』保罗是基督的仆役，以基督服事人的公仆，将基督供应到外邦信徒里面。他就像在餐桌上以美味服事人的侍者。保罗是宇宙餐桌的侍者，以基督服事人。在这餐桌上，所有的人都被基督充满，基督就在他们全人里面成了变化的元素。因此，外邦人凭著奇妙、包罗万有之基督，就是赐生命之灵的素质而变化。不仅如此，本节启示保罗是祭司，因为他是『神福音勤奋的祭司』。他作祭司，将相信的外邦人当作馨香的祭物献给神，使祂满足。他将他以基督所服事的外邦人当作供物献给神。二广传福音献上外邦人，乃是藉著福音的广传才成为可能的。（十五18～23。）在十五章十九节保罗说，『我从耶路撒冷，直转到以利哩古，到处传了基督的福音。』在保罗的时代，以利哩古是欧洲东南角的边疆。保罗从耶路撒冷这文明的城市，将福音传到未开化的边疆。不但如此，他还想望一路往西班牙去。（24。）
3We need to read 15:16. “That I should be a minister of Christ Jesus to the nations, ministering as a priest the gospel of God, that the offering of the nations might be acceptable, having been sanctified in the Holy Spirit.” Paul was a minister of Christ, a public servant serving people with Christ, ministering Christ into the Gentile believers. He was like a waiter serving people at the dining table with delicious food. Paul was a waiter at the universal dining table, serving people with Christ. All the people at this dining table were filled with Christ, and Christ became the transforming element within their being. Thus, the Gentiles were transformed with the essence of the wonderful, all-inclusive Christ, who is the life - giving Spirit. Moreover, this verse reveals that Paul was a priest, for he was “ministering as a priest the gospel of God.” As a priest he offered to God the believing Gentiles as a sweet sacrifice for His satisfaction. The very Gentiles whom he served with Christ he presented to God as an offering. B. In the Wide-spread Preaching of the Gospel The offering of the nations was made possible through the wide-spread preaching of the gospel (15:18-23). In 15:19 Paul says that “from Jerusalem and round about to Illyricum, I have fully preached the gospel of Christ.” During Paul’st i me, Illyricum was a remote region on the northeastern corner of Europe. Paul preached the gospel from Jerusalem, a cultured city, to a remote, uncultured region. Furthermore, he desired to travel all the way to Spain (v. 24).
4我们的传福音必须被拔高。我们的福音不该是得救上天堂的福音；而必须是将基督供应人的福音。我们需要将基督供应人，使他们因基督的素质得著圣别并变化，因而成为献给神的祭物。召会无论在甚么时候，无论在甚么地方传福音，我们都必须确信，我们是将基督供应人，我们是将基督当作食物服事饥饿的罪人。我们必须将基督供应他们，使基督在他们里面成为圣别的元素，以改变他们全人。
4Our preaching of the gospel must be uplifted. Our gospel should not be a kind of heaven-going gospel; it must be a gospel which ministers Christ to people. We need to minister Christ to people that they may be sanctified and transformed with the very essence of Christ and thereby become an offering to God. Whenever and wherever the church preaches the gospel, we must do it with the conviction that we are ministering Christ to people, that we are serving Christ as food for hungry sinners. We must minister Christ to them in order that Christ might become within them the sanctifying element to change their very being
三 在圣灵里得以圣别，蒙神悦纳
C. Sanctified in the Holy Spirit and Accepted by God
5在十五章十六节保罗说，『叫所献上的外邦人，在圣灵里得以圣别，可蒙悦纳。』得以圣别，意思就是因生命里的变化而被分别出来，成为圣别。保罗把外邦信徒看作是献给神的馨香祭物。从前他们是不洁且玷污的人，但如今他们得以圣别，并成了神所喜悦的祭物。他们已被变化，并模成神的形像，因此完全蒙祂悦纳。这是保罗将基督供应到外邦人里面的结果。基督作到外邦人里面，成为他们的元素，他们就成了神团体的祭物，被基督浸透，并被祂神圣的素质弥漫。因此，他们被献给神，使祂满足。
5In 15:16 Paul says that “the offering of the nations might be acceptable, having been sanctified in the Holy Spirit.” To be sanctified means to be separated, to be made holy with transformation in life. Paul considers the Gentile believers as a sweet offering to God. Once they were unclean and defiled people, but now they are sanctified and have become an offering pleasing to God. They have been transformed and conformed to the image of God and thus are fully acceptable to Him. This was the result of Paul’s ministering Christ into the Gentiles. When Christ was wrought into them, becoming their very element, the Gentiles became a corporate offering to God, an offering that had been saturated with Christ and permeated with His divine essence. Hence, they were presented to God for His satisfaction
贰 爱里的交通
II. THE COMMUNICATION IN LOVE
一 在外邦与犹太圣徒之间
A. Between the Gentile and Jewish Saints
6由于将基督供应外邦人，并将他们当作祭物献给神，就发展出爱的交通，就是外邦与犹太圣徒之间爱里的交通。（十五25～28，30，32。）外邦圣徒藉著献上实际的财物，与犹太圣徒交通。从前，外邦人在犹太人眼中是猪；如今他们成了圣徒，乃是神馨香的祭物。因此，外邦信徒心里顾念他们犹太弟兄财物的需要；他们献上自己的财物，表现他们渴望照顾犹太地圣徒的需要。使徒保罗来到外邦人这里，带著基督而来，并将基督供应到他们里面。他从他们这里回到犹太地，带著给缺乏圣徒的财物回去。保罗带著基督而来，带著圣徒们爱的财物回去。这就是保罗尽职的结果。今天许多基督徒的属灵太不实际。他们说，『我为著基督，我要把基督带到各地，但我不在意钱或财物。』你若这样说，也许表示你的属灵不实际。想想使徒保罗的例子。他往亚该亚和马其顿去，将基督供应人。这事的结果是甚么？结果乃是外邦信徒献上自己的财物，顾念他们从前的仇敌，就是他们在基督里的犹太弟兄。外邦人悔改、重生、圣别、并变化了，除去了旧心，换上了新心，就是关切他们犹太弟兄的心。他们藉著供给财物，实际的表达这关切。他们没有说，『保罗，我们与你站在一起，我们与你同行，我们的祷告也随著你。请将我们的问安带给在圣地的亲爱圣徒。』保罗带著基督而去，带著财物回来，给实行的召会生活立了榜样。这是在爱里真实的交通，也是关切的实际彰显。
6Out of the ministering of Christ to the nations and the offering of them as a sacrifice to God, developed the fellowship of love, the communication in love between the Gentile and Jewish saints (15:25-28, 30, 32). The Gentile saints communicated with the Jewish saints by the means of giving practical, material things. Formerly, in the eyes of the Jews, the Gentiles were swine; now they have become saints, a fragrant offering to God. Thus, the Gentile believers had it in their heart to care for the material needs of their Jewish brothers and they offered their own possessions as the expression of their desire to take care of the needs of the saints in Judea. When the Apostle Paul came to the Gentiles, he came with Christ and ministered Christ into them. When he returned from them to Judea, he returned with material possessions for the needy saints. Paul came with Christ and returned with material possessions of the saints’ love. This was the result of Paul’s ministry. The spirituality of many Christians today is too impractical. They say, “I am for Christ and I will bring Christ everywhere, but I don’t care for money or for material possessions.” If you say this, it may mean that your spirituality is impractical. Consider the example of the Apostle Paul. He went to Achaia and Macedonia, ministering Christ to the people. What was the outcome of this? The outcome was that the Gentile believers contributed their own material possessions to care for their ex-enemies, their Jewish brothers in Christ. After the Gentiles had been converted, regenerated, sanctified, and transformed, their old heart had been removed and a new heart had been implanted, a heart of concern for their Jewish brothers. They expressed this concern in a practical way by giving material things. They did not say, “Paul, we stand with you, we go with you, and our prayer follows you. Send our greetings to the dear saints in the Holy Land.” Paul exemplified the practical church life by going with Christ and returning with material possessions. This is the genuine communication in love and practical expression of concern.
二 为著有分于基督之福的丰满
B. For the Sharing in the Fullness of the Blessing of Christ
7我们看过保罗与双方的关系：他将基督供应外邦人，他将财物带给犹太人。然而，十五章二十八节揭示保罗与第三方的关系：他盼望在往西班牙的途中，看见在罗马的信徒。在本节里我们看见保罗何等期望到罗马的圣徒那里去。『我也晓得，我去的时候，必带著基督之福的丰满而去。』（29。）保罗在别的书信中没有这样说。保罗带著基督去到外邦人那里，带著财物回到犹太弟兄这里，并且盼望带著基督之福的丰满，访问罗马，将基督的丰富供应那里的人。这表明召会该有的生活。召会的生活，藉著使徒，充满了基督，充满了财物交通里的爱，并充满了对基督丰满之福的共享。我期望看见在主恢复里的众召会中，处处将基督供应人，这些人会以财物上的纯诚和爱来回应，也会彼此有分于基督之福的丰满。我们不该是无论往那里去，都分享道理之真理的人。我们无论往那里去，都必须带著基督之福的丰满而去。然而，我们能带著基督之福而去以前，自己必须先经历这福。保罗无论往那里去，都能分享基督之福的丰满，因为他对此有丰满的经历。我们在众召会中间往来时，让我们不带著道理和恩赐，而带著基督之福的丰满。这不是仅仅供给财物的事，虽然这样的交通是基督实际的真实彰显。我们若有基督的实际，就会倾倒自己，作为我们对缺乏圣徒之爱的彰显。保罗非常有智慧，他给我们一幅在经历上（不是在道理上）召会生活正确实行的图画。在保罗身上，我们看见对基督一切丰富的经历。他带著基督之福的丰满到人那里去，意思是他到他们那里去供应基督一切的丰富。
7We have seen Paul’s relationship with two parties: with the Gentiles, to whom he ministered Christ, and with the Jews, to whom he brought material possessions. However, 15:29 unfolds Paul’s relationship with a third party: the believers in Rome whom he hoped to see on his way to Spain. In this verse we see how Paul expected to come to the saints in Rome. “And I know that when I come to you, I will come in the fullness of the blessing of Christ.” Paul did not say this in any other epistle. Paul went to the Gentiles with Christ, returned to the Jewish brothers with material possessions, and expected to visit Rome in the fullness of the blessing of Christ. This is the church life. The church life is being filled up with Christ, filled with love in the communication of material possessions, and filled with the fullness of the blessing of Christ. I expect to see in all the churches in the Lord’s recovery that Christ is ministered to people everywhere, that these people will respond with sincerity and love in their material possessions, and that there will also be the mutual participation in the fullness of the blessing of Christ. We should not be those who share doctrinal truths wherever we go. Wherever we go we must go with the fullness of the blessing of Christ. However, before we can go with the blessing of Christ, we must first experience it ourselves. Paul could go anywhere to share the fullness of the blessing of Christ because he had the full experience of it. As we travel among the churches, let us not take with us doctrines and gifts, but the fullness of the blessing of Christ. It is not only a matter of giving material things, although such communication is a true expression of the reality of Christ. If we have the reality of Christ, we shall pour ourselves out as an expression of our love toward the needy saints. Paul was very wise, giving us a picture of the proper practice of the church life in experience, not in doctrine. With Paul we see the experience of all the riches of Christ. When he came to people with the fullness of the blessing of Christ, it meant that he came to them ministering all the riches of Christ.
参 关切的交通
III. THE FELLOWSHIP OF CONCERN
一 在众圣徒中间，在众召会之间
A. Among the Saints, between the Churches
8我信使徒保罗在众圣徒中间，在众召会之间关切的交通上是领头的。（十六1～19，21～23。）保罗发起关切的交通。他关切圣徒、主的仆人、和众召会。他是全然浸沉在关切之交通里的弟兄。罗马十六章里所记载一切特别的问安，证明他广阔的关切。我喜欢本章，因为本章启示在这关切的交通里包括众召会。这关切的交通是在众召会里的众圣徒中间，也是在众召会之间。
8I believe that the Apostle Paul took the lead in the fellowship of concern among the saints and between the churches (16:1-19, 21-23). Paul initiated the fellowship of concern. He was concerned for the saints, the Lord’s servants, and for the churches. He was a brother who was altogether immersed in the fellowship of concern. All of the particular greetings recorded in Romans 16 are an evidence of his far- reaching concern. I like this chapter because it reveals that included in this fellowship of concern are the churches. This fellowship of concern was among the saints within the churches and between the churches
9我已经说过，召会和众召会在罗马十六章题起五次。现在让我们更详细的察看每次出现的地方。在十六章一节保罗说，『我向你们推荐我们的姊妹非比，她是在坚革哩的召会的女执事。』非比是女执事，就是服事的人。保罗非常敬重她，在下一节他说，『她素来护助许多人，也护助了我。』护助许多人，或译作，是许多人的保护者。在原文，保护者是个尊贵的辞，表明帮助、扶持、供应别人的人。保护者就是站在你旁边，服事你，保养顾惜你，并顾到你一切需要的人。保罗用这辞说到非比，说出她何等受到珍赏并尊敬。非比是姊妹，她不计任何代价，不计任何花费服事别人。我们在召会生活里若对主认真，也需要不计花费服事召会，并顾念召会。我们若无心顾念召会，就不配实行召会生活。实行召会生活的第一个条件，就是我们要服事召会。非比姊妹护助召会。同样，我们在召会生活里必须是服事的人。第二，保罗指明我们需要为召会，将自己的颈项置于度外。保罗在十六章四节题到百基拉和亚居拉说，他们『为我的性命，将自己的颈项置于度外，不但我感谢他们，就是外邦的众召会也感谢他们』。我们需要为召会生活，将自己的性命置于度外。百基拉和亚居拉不把自己的性命看为宝贵，他们愿意不计自己性命的代价顾念召会；所以，外邦世界的众召会都感谢他们。不要以为保罗随便的说到百基拉和亚居拉。他这样写有明确的目的，指明我们若真爱主的召会，就需要为召会，将我们的性命置于度外。我们必须愿意付这代价，不但为一个召会，也为众召会。有些亲爱的圣徒只顾念他们所在地的召会；这是绝对错误的。百基拉和亚居拉是为著众召会的。虽然被主定在一个地方是对的，但我们的心应当宽广，足以包容众召会。第三次题起召会是在十六章五节，保罗说，『问在他们家中的召会安，』这是指百基拉和亚居拉的家。一面这对夫妇为著众召会；另一面他们特别为著当地的召会。他们住在以弗所时，（徒十八18～19，）在以弗所的召会是在他们家中。（林前十六19。）他们在罗马时，在罗马的召会在他们家中聚会。五节里『他们家中的召会』，就是在罗马的召会。让召会在你家中，是非常沉重的担子。你若试试看，就会发现这担子何等沉重。然而，百基拉和亚居拉绝对为著召会生活；他们不在意沉重的担子。
9I have already said that the church and the churches are mentioned five times in Romans 16. Let us now examine each occurrence in more detail. In 16:1 Paul says, “I commend to you our sister Phoebe, who is a deaconess of the church which is at Cenchrea.” Phoebe was a deaconess, that is, a serving one. Paul held her in such high esteem that in the following verse he said that “she has been a patroness of many and of myself as well.” The term “patroness” in Greek is a word of dignity, denoting one who helps, sustains, and supplies. A patroness is one who stands beside you, serves you, nourishes and cherishes you, and cares for all your needs. Paul’su se of this word with reference to Phoebe discloses how much she was appreciated and regarded. Phoebe was a sister who served others at any price and at any cost. If we mean business with the Lord in the church life, we also need to serve the church and care for it regardless of the cost. If we lack the heart to care for the church, we are unworthy of the practice of the church life. The first requirement for the practice of the church life is that we serve the church. Sister Phoebe was a patroness of the church. Likewise we all must be the serving ones in the church life. Secondly, Paul indicates that we need to risk our necks for the church. Speaking of Prisca and Aquila, Paul says in 16:4 that they “risked their own necks for my life, to whom not only I give thanks, but also all the churches of the nations.” We need to risk our lives for the church life. Prisca and Aquila did not count their own lives as dear to them; they were willing to care for the churches at the cost of their own lives. Therefore, all the churches of the nations, of the Gentile world, were grateful to them. Do not think that Paul spoke about Prisca and Aquila in a light way. He wrote with a definite purpose, indicating that if we truly love the Lord’s church, we need to risk our lives for it. We must be willing to pay this cost not only for one church, but also for the churches. Some dear saints only care for the church in their locality. This is absolutely wrong. Prisca and Aquila were for all the churches. Although it is right to be located by the Lord in a specific place, our heart should be wide and broad enough to embrace all the churches. The third mention of the church is in 16:5, where Paul says “greet the church in their house,” referring to the house of Prisca and Aquila. On the one hand this couple was for all the churches; on the other hand they were for their local church in particular. When they were living in Ephesus (Acts 18:18-19), the church in Ephesus was in their house (1 Cor. 16:19). When they were in Rome, the church in Rome met in their house. The “church in their house” in verse 5 was the church in Rome. To have the church in your home is a very heavy burden. If you try it, you will discover how heavy a burden it is. However, Prisca and Aquila were absolute for the church life; they cared not for the heavy burden.
10在十六章十六节保罗说，『基督的众召会都问你们安。』保罗忽然题起『基督的众召会』。众召会无论在那里，在你的城里，或在我的镇上，都必须是基督的众召会。各地的召会必须是基督的召会。不要说召会是某某弟兄的召会。这样说是错误的。我们都必须学习说『基督的众召会』。罗马书最后一次题起召会，与接待有关。『那接待我，也接待全召会的该犹。』（23。）没有接待，在实行的召会生活里就有所缺。某个召会若没有接待，那个召会必是贫穷的。然而，你越接待，你的召会生活就越丰富。该犹不但接待一位使徒，也接待全召会。我不信他一次接待全召会；可能是旅行到他的城市的圣徒，暂时住在那里，受他的接待。他的家对众圣徒是打开的、便利的。真实的召会生活，乃在于这样的接待。家打开来接待，就必充满基督的福。我们赞美主，我们越接待，就越经历召会生活。这是实际的。总括的说，我们可列举召会生活的这五面：服事召会；为召会将自己的性命置于度外；让召会在我们家中；绝不认为召会是任何人的召会，乃承认召会是基督的召会；接待召会里的每个人，并接待全召会。在罗马十六章所记载保罗的问安里，他揭示出在某一地方召会里，和众召会之间正确召会生活的重要指标。他的问安也强调许多亲爱圣徒的特质。因此，在罗马十六章，我们看见地方上的众召会，以及在许多圣徒的属性和美德上所彰显真正召会生活的细节。这是古时召会生活的完整描绘。我再说，我们在罗马书里找不著召会的道理；我们看见召会生活的实行。因此，福音的终极总结乃是召会生活。
10In 16:16 Paul says, “The churches of Christ greet you.” Suddenly Paul mentions “the churches of Christ.” Wherever the churches are located, in your city or in my town, they must be the churches of Christ. The church in every locality must be the church of Christ. Do not say that the church is the church of Brother So- and-So. Such a saying is mistaken. We must all learn to say “the churches of Christ.” The last mention of the church in Romans regards hospitality. “Gaius, my host, and of the whole church, greets you” (v. 2 3). Without hospitality there is something lacking in the practical church life. If there is no hospitality in a certain church, that church must be poor. However, the more hospitality you have, the richer your church life will be. Gaius was not only the host of one apostle, but the host of the entire church. I do not believe that he rendered hospitality to the whole church all at once, but that probably the saints who traveled to his city and perhaps remained there for a while, received hospitality from him. His home was open and available to all the saints. The genuine church life depends upon this kind of hospitality. When a home is open to hospitality, it will be filled with the blessing of Christ. We praise the Lord that the more hospitality we render, the greater will be our experience of the church life. This is practical. In summary, we may list these five aspects of the church life: serving the church; risking our lives for the church; having the church in our home; never considering the church as anyone’s church, but acknowledging that it is the church of Christ; extending hospitality to everyone in the church and being a host to all the churches. In his greetings recorded in Romans 16, Paul unveiled the crucial indicators of the proper church life both in a particular local church and among the churches. His greetings also underscore the qualities of many of the dear saints. Thus, in Romans 16 we see the churches in localities and the details of the genuine church life expressed in the attributes and virtues of so many saints. This is a complete portrait of the ancient church life. Once again I say that in Romans we do not find the doctrine of the church; we behold the practicality of the church life. Hence, the ultimate consummation of the gospel is the church life.
11在罗马一章和十六章之间有何等大的对比。在一章我们看见罪人，邪恶、不洁、被定罪的人；在十六章我们看见圣别、荣耀的众召会。二者实在无法比较。卑鄙的罪人如何成为荣耀的召会？乃是藉著一章至十六章所启示漫长的过程，就是救赎、称义、圣别、得荣、拣选、和变化的过程。经过了漫长的过程，结果罪人就成为荣耀的召会，乃是圣别却十分实际的召会。
11What a great contrast there is between Romans 1 and 16. In chapter one we see sinners, people that are evil, unclean, and condemned; in chapter sixteen we see the churches that are holy and glorious. There is no comparison. How did vile sinners become glorious churches? Through the lengthy process revealed from chapter one through chapter sixteen, the process of redemption, justification, sanctification, glorification, selection, and transformation. As a result of a long process sinners have become glorious churches, churches that are holy and yet so practical
二 为著践踏撒但
B. For the Crushing of Satan
12在那表明众圣徒中间和众召会之间关切之交通的问安以后，使徒宣告平安的神要践踏撒但，并且快要将他践踏在召会生活里众圣徒的脚下。（十六20。）这指明神践踏撒但与召会生活有关。我们若不在召会里，不实行召会生活，神就很难将撒但践踏在我们的脚下。召会生活是神胜过撒但最有力的凭藉。每当我们离开召会，我们就成为撒但的掳物，因为我们很难个别的与撒但争战。但赞美主，我们一在召会里，并与身体是一，撒但就在我们的脚下，我们是在召会生活里享受神作平安的神。我们藉著胜过那惹麻烦者，就是撒但，经历并有分于神的平安。只要撒但那惹麻烦者不在我们的脚下，我们就很难有平安。当撒但在召会生活里被践踏在我们的脚下，我们就有神的平安，作我们胜过他的表征。所以，践踏撒但和神的平安，都是在召会生活里经历到的。
12After the greeting which shows the fellowship of concern among the saints and between the churches, the Apostle declared that the God of peace would crush Satan, and would crush him soon under the feet of the saints who are in the church life (16:20). This indicates that the crushing of Satan by God is related to the church life. If we are not in the church and do not practice the church life, it will be difficult for us to have Satan crushed under our feet by God. The church life is the strongest means by which God overcomes Satan. Whenever we are separated from the church, we become a prey for Satan, for it is difficult for us to fight Satan individually. But, praise the Lord, that when we are in the church and are one with the Body, Satan is under our feet, and we enjoy God as the God of peace in the church life. We experience and participate in the peace of God by our victory over the troublemaker, Satan. As long as Satan, the troublemaker, is not under our feet, it will be difficult for us to have peace. When he is crushed under our feet in the church life, we have the peace of God as a token of our victory over him. So, both the crushing of Satan and the peace of God are experienced in the church life
三 为著基督的恩典分赐给众圣徒
C. For the Grace of Christ to Be Dispensed to All the Saints
13使徒保罗宣告神要将撒但践踏在过召会生活之人的脚下以后，就给他们祝福说，愿主耶稣的恩与他们同在。（十六20。）这指明主耶稣的恩典，乃是在召会生活里分赐给众圣徒。许多信徒失去这恩典，因为他们与召会生活分开。我们都能见证，我们活在众召会里，并同众圣徒实行身体生活，对主的恩典就有丰富的享受。召会是主分赐祂恩典，也是我们能享受这恩典的地方。召会不但是神将撒但践踏在我们脚下，以及我们经历平安之神的地方，也是我们享受主丰富恩典的地方。
13Following his declaration that God will crush Satan under the feet of the church people, the Apostle gives his blessing to them, saying that the grace of the Lord Jesus would be with them (16:20). This indicates that it is in the church life that the grace of the Lord Jesus is dispensed to all the saints. A great many believers miss this grace because they are separate from the church life. We all can testify that we have a rich enjoyment of the Lord’s grace when we are living in the churches and practicing the Body life with all the saints. The church is the place where the Lord dispenses His grace and where we may partake of it. The church is not only the place where we have Satan crushed under our feet and experience the God of peace, but also the place where we enjoy the rich grace of the Lord.
肆 结束的赞美
IV. THE CONCLUDING PRAISE
14让我们读十六章二十五至二十七节：『神能照我的福音，就是关于耶稣基督的传扬，照历世以来密而不宣之奥秘的启示，坚固你们；这奥秘如今显明出来，且照永远之神的命令，藉著众申言者所写的，指示万国，使他们顺从信仰。愿荣耀藉著耶稣基督，归与这位独一、智慧的神，直到永永远远。阿们。』这结束的赞美好像一首乐章。保罗说到神是那能『坚固你们』的一位。在罗马十六章，我们的需要不再是得救或圣别；我们的需要是得坚固。一切都完成了，我们只需要得坚固。我们得坚固，不是照著道理或时代的真理，乃是照著福音、关于基督的传扬、以及奥秘的启示。哦，今天众圣徒何等需要蒙拯救，脱离分歧的道理和分裂的作法，并藉著神纯正和完全的福音，藉著关于活而包罗万有之基督的传扬并供应，藉著神奥秘的启示，而得坚固！惟有纯正的福音、活的基督、和神所启示的奥秘，才能为著召会生活坚固我们，并保守我们在一里。
14Let us read 16:25-27. “Now to Him Who is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which has been kept in silence in times of the ages, but now has been manifested, and by the scriptures of the prophets, according to the command of the eternal God, has been made known to all the nations unto obedience of faith, to the only wise God through Jesus Christ be the glory forever and ever! Amen.” This concluding praise is like a melody. Paul refers to God as the One who has “power to establish you.” In Romans 16 our need is no longer salvation or sanctification; our need is to be established. Everything has been accomplished, and we only need to be established. We are not established according to doctrines or dispensational truths, but according to the gospel, the preaching of Christ, and the revelation of the mystery. Oh, how the saints today need to be rescued from the divisive doctrines and dividing practices and to be established by the pure and full gospel of God, by the preaching and ministering of the living and all-inclusive Christ, and by the revelation of God’s mystery! Only the pure gospel, the living Christ, and God’s revealed mystery can establish us and keep us in unity for the church life
15这历世以来密而不宣的奥秘，主要的有两面：一面是神的奥秘，就是基督，（西二2，）祂在信徒里面（一26～27）作了他们的生命和一切，使他们成为祂身体的肢体；另一面是基督的奥秘，就是召会，作祂的身体，（弗三4～6，）彰显祂的丰满。（一22～23。）因此，基督与召会，乃是极大的奥秘。（五32。）罗马书首先告诉我们，信徒如何浸入了基督，（六3，）基督如何作到信徒里面，（八10，）以及信徒如何穿上了基督。（十三。）然后这卷书启示，所有这些信徒如何建造在一起，成为一个身体（十二4～5）以彰显基督。这样，众召会就在许多城市里，一地一地实际的出现；圣徒们在众召会中间彼此相爱，互相交通，以彰显基督的身体，完成神的奥秘。这就是神全备福音的终极总结。藉此撒但就被践踏在圣徒们的脚下，（十六，）基督的恩典就得以分赐给众圣徒，（20，）并使荣耀归给神，直到永永远远。（27。）永远的神已经将这奥秘指示万国，使他们顺从信仰。
15This mystery, which has been kept in silence in the times of the ages, and has not been revealed, is mainly of two aspects: one is the mystery of God (Col. 2:2 ASV), which is Christ, who is in the believers (Col. 1:26-27) as their life and their everything that they may become the members of His Body; another is the mystery of Christ (Eph. 3:4-6), which is the church as His Body to express His fullness (Eph. 1:22-23). Therefore, Christ and the church are the great mystery (Eph. 5:32). Romans firstly tells us how the believers have been baptized into Christ (6:3), how Christ has been wrought into the believers (8:10), and how the believers have put on Christ (13:14). Then it reveals how all these believers are built together 14 into one Body (12:4-5) to express Christ. Thus the churches have come into existence in many cities in a local and practical way, with all the saints loving one another and fellowshipping with one another among all the churches to express the Body of Christ for the fulfillment of God’s mystery. This is the ultimate consummation of the full gospel of God. It is through this that Satan is crushed under the feet of the saints (16:20), that the grace of Christ is dispensed to all 20 the saints (16:20), and that the glory is and will be to God unto the ages of the ages (16:27). The eternal God has made known this mystery to all the nations unto obedience of faith.
16在罗马十五、十六章，神称为那赐忍耐与鼓励的神，（十五5，）那赐盼望的神，（13，）平安的神，（十六，）永远的神，（26，）以及独一、智慧的神。（27。）我们的神在这一切方面－在忍耐、鼓励、盼望、平安、智慧、永远上－都是丰富的；罗马书的福音，就是这样一位丰富之神的福音。这福音总结于实行的召会生活。阿利路亚！
16In Romans 15 and 16 God is called the God of endurance and encouragement (15:5), the God of hope (15:13), the God of peace (16:20), the eternal God (1 6:2 6), and the only wise God 20 (16:27). Our God is a rich God in many aspects— in endurance, encouragement, hope, peace, wisdom, and being eternal — and the gospel in Romans is the gospel of such a rich God. The gospel of such a rich God consummates in the practical church life. Hallelujah!