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罗马书生命读经 · 第31篇

结束的话

A CLOSING WORD
壹 罗马书里的神
I. THE GOD IN ROMANS
1我们看过，在整卷罗马书里，神渐进的启示出来。在罗马书里，神在十二种情形里启示出来。首先，罗马书给我们看见在创造里的神。（一19～20。）神是看不见的；但神那些看不见的事，就如祂永远的大能，和神性的特征，是人所洞见的，乃是藉著祂所造之物，给人晓得的。
1We have seen that God is revealed progressively throughout the book of Romans. God is revealed in twelve situations in Romans. First of all, Romans shows us God in His creation (1:19-20). God is invisible; yet the invisible things of God, such as His eternal power and divine nature, are clearly seen, being apprehended by means of the things created by Him
2第二，罗马书向我们揭示在定罪里的神。（二。）人受造以后堕落了，并成为罪恶的。这带进神的定罪。此后，罗马书向我们陈明在救赎里的神。（三。）神的定罪启示人需要救恩，但公义的神要拯救罪恶的人，就需要救赎。在救赎以后，这卷书启示在称义里的神。（三～四。）神是公义的，祂不能不义。基督救赎的死，成就并满足了神对我们罪人公义的要求。因此，基督的救赎不但给神公义的立场，称义那些相信基督救赎的人，神自己也被祂的公义约束，不得不这样作。
2Secondly, Romans unveils to us God in condemnation (Rom. 2). After being created, man fell and became sinful. This brought in God’s condemnation. After this, Romans presents to us God in redemption (Rom. 3). God’s condemnation reveals man’s need of salvation, but for the righteous God to save sinful man, redemption is needed. After redemption, God is revealed in justification (Rom. 3—4). God is righteous and He cannot be unrighteous. The redeeming death of Christ has fulfilled and satisfied God’s righteous requirements for us sinners. Hence, the redemption of Christ not only affords God the righteous ground upon which to justify those who believe in Christ’s redemption, but also God Himself is bound by His righteousness to do so
3在这以后，我们看见在和好里的神。（五。）我们不但是罪人，更是神的仇敌。神的称义是基于基督的救赎，并带进祂的和好。在此我们在神里面喜乐，并在祂之于我们的一切所是里享受神。除此以外，神在我们与基督的联合里给我们领略。（六。）神不但使我们与祂自己和好了，也使我们与基督联合了。我们生在亚当里，但神使我们从亚当迁到基督里。在罗马六章，神成了在联合里的神，成就了伟大的工作，好使我们与祂自己成为一。神在基督里使我们与祂自己联合了。罗马书也表明神在圣别里给我们经历。（六～八。）祂已使我们与基督成为一，叫我们不但在地位上圣别，也在性质上圣别。因此联合带进圣别。在圣别里，祂是在我们灵里的神。那创造我们、救赎我们、并称义我们的神，如今就在我们里面！祂对我们不再仅仅是客观的，乃是非常主观的。祂不再是只在远离我们的诸天之上；祂如今就在我们里面，在『我们的灵』里。（八16。）
3Following this, God is seen in reconciliation (Rom. 5). We were not only sinners, but also enemies of God. God’s justification is based upon Christ’s redemption and issues in His reconciliation. Here we joy in God and enjoy God in all that He is to us. More than this, God is realized by us in our identification with Christ (Rom. 6). God has not only reconciled us to Himself, but has also identified us with Christ. We were born in Adam, but God has transferred us from Adam into Christ. In Romans 6 God has become the God in identification, having accomplished a great work in order to make us one with Himself. God has identified us with Himself in Christ. Romans also shows that God is experienced by us in sanctification (Rom. 6 through 8). He has made us one with Christ so that we may be sanctified not only positionally, but also dispositionally. Identification thus issues in sanctification. In sanctification, He is the God in our spirit. The very God who created us, redeemed us, and justified us is now in us! He is no longer merely objective to us, but He is very subjective. He is no longer just in the heavens, far away from us; He is now right within us, in “our spirit” (8:16).
4罗马书也启示神在得荣里给我们享受。（八。）祂已豫知我们、豫定我们、呼召我们、并称义我们。祂如今圣别我们，并要叫我们得荣耀。（29～30。）不但如此，神在祂保证我们定命的爱里，进一步向我们启示出来。（31～39。）在称义里，祂已使我们有分于祂的公义；在圣别里，祂将祂的圣别作到我们这人里面；在得荣里，祂要将我们带进祂的荣耀。祂的爱是这一切事的保证。神也见于祂的拣选。（九～十一。）不是我们拣选了祂，乃是祂拣选了我们。祂的拣选是我们的定命。在祂的拣选里，我们已被命定要分享祂，在祂里面有分。
4Romans also reveals that God is enjoyed by us in glorification (Rom. 8). He has foreknown us, predestinated us, called us, and justified us. He is now sanctifying us and He will glorify us (8:29-30). Moreover, God is further revealed to us in His love that secures our destiny (8:31-39). In justification He has made us partakers of His righteousness, in sanctification He is working His holiness into our being, and in glorification He will bring us into His glory. His love is the security of all these things. God is also seen in His selection (Rom. 9 through 11). It is not that we have selected Him, but rather that He has selected us. His selection is our destiny. In His selection we have been destined to have a share, a portion, in Him
5至终，神在基督的身体里得荣耀。（十二。）在十二章，神是在身体里。祂不但是在信徒之灵里的神，也是在团体、集合之实体里的神。末了，罗马书向我们揭示神在召会生活里得彰显。（十六。）基督的身体是属灵的、宇宙的。牠必须实际的在各地彰显为众召会。神在基督里得彰显，基督在祂的身体里得彰显，基督的身体又在众召会里得彰显。我们来到罗马十六章时，就发现神是在众地方召会里。一面，神在我们的灵里；另一面，祂在众地方召会里。
5Eventually, God is glorified in the Body of Christ (Rom. 12). In chapter twelve God is in the Body. He is not only God in the spirits of the believers, but God in a corporate, collective entity. Finally, Romans unfolds to us that God is expressed in the church life (Rom. 16). The Body of Christ is spiritual and universal. It has to be expressed practically in various localities as churches. God is expressed in Christ, Christ is expressed in His Body, and the Body of Christ is expressed in the churches. As we come to Romans 16, we discover that God is in the local churches. On the one hand, God is in our spirit; on the other hand, He is in all the local churches
贰 神工作的总结
II. THE CONSUMMATION OF GOD’S WORK
6在罗马一章，我们看见『受造之物』这辞；在十六章，我们看见『众召会』这辞。说神如何创造相当容易；祂说话，受造之物就成了。然而，说祂如何产生众召会却很困难。神必须作好几个阶段的工作，这是漫长的过程，包括救赎、称义、和好、重生、圣别、变化、模成、和得荣等部分。经过这漫长的过程，神就作成了众召会。众召会是神的工作和建造的高峰，总结。祂不能上得更高了。所以，罗马书结束于十六章。在罗马十六章，主的工作达到了顶点。我读罗马十六章时感到满足，因为祂感到满足。我们必须告诉神：『主，你不能再往前了。你已到达了高峰。』随著罗马十六章里众召会的建立，永远的神达到了祂工作的高峰，并且得著满足。
6In Romans 1 we find the word “creation”; in Romans 16 we find the word “churches.” It is quite easy to say how God created: He spoke the word and creation came into being. However, it is difficult to say how He produced the churches. God had to perform a work in various stages as part of a lengthy process which included redemption, justification, reconciliation, regeneration, sanctification, transformation, conformation, and glorification. As a result of this lengthy process, God has made the churches. The churches are the peak, the consummation, of God’s work and building. He cannot go any higher. Therefore, the book of Romans ends with chapter sixteen. In Romans 16 the Lord’s work has reached its summit. When Ire ad Romans 16, I am satisfied because He is satisfied. We must tell God, “Lord, You cannot go any further. You have reached the peak.” With the establishing of the churches in Romans 16, the eternal God has attained the peak of His work and is satisfied.
7大多数的基督教教师说，『要往前看，看将来。这世界是邪恶的，世代是黑暗的。地上没有甚么好的，展望未来罢。』然而，这不是保罗在罗马书里的态度。如果是我们写罗马书，我们会加上另一章说，『亲爱的弟兄，看看可怜的情形。我们必须往前看将来，我们都要被提。然后我们要在天上。』然而，保罗在罗马书里没有这样说，他必定有不说的原因。虽然基督徒喜欢梦想将来在天上，但保罗知道主渴望在地上得著众召会。我们仰望将来，但主要我们现在先有召会生活。保罗领会主满足于地上有众地方召会。你若研读新约各卷，就会发觉，在罗马书以外，没有一卷结束于这样一首乐章，如我们在罗马十六章末三节所看见的。虽然有些人称这些经文为颂歌和祝福，但我宁愿称之为乐章。保罗写这些话的时候很兴奋、喜乐并满足。甚至启示录也没有结束于这样的乐章。罗马十六章有众地方召会；当我们有众地方召会，就彀我们兴奋、喜乐并满足。一旦你有众地方召会，你还需要甚么？保罗揭示地方召会的生活，包括许多亲爱圣徒的美德和属性以后，他非常喜乐，并用赞美的乐章结束他的书信。保罗在他结束的赞美里说，『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。』（十六25。）我们不再需要甚么。我们只需要承认神赐给了我们一切，然后保守我们所已经得著的。保罗说，神能照他的福音，不是照马可或路加的福音，坚固我们。马可和路加的福音与保罗的福音之间有甚么不同？在马可和路加的福音里有救恩，但在其中我们没有看见众召会。然而，保罗的福音包括众召会，并陈明地方召会生活的图画，题到一些人，如服事召会的非比，以及为众召会将自己的颈项置于度外的百基拉和亚居拉。绝不要忘记保罗的福音有十六章，不是八或十二章。
7Most of the Christian teachers say, “Look ahead. Look to the future. This world is evil and the age is dark. There is nothing good on earth. Look forward to the future.” However, this was not Paul’s attitude in the book of Romans. If we had written Romans, we would have added another chapter saying, “Dear brothers, look at the poor situation. We must look ahead to the future when we will all be raptured. Then we will be in heaven.” Paul, however, did not speak this way in Romans, and there must have been a reason why he did not. Although Christians like to dream of the future in heaven, Paul knew that the Lord desires to have the churches on earth. We look to the future, but the Lord wants us firstly to have the church life at the present time. Paul understood that the Lord is satisfied to have local churches on the earth. If you study all the books in the New Testament, you will find that, other than Romans, not one of them ends with such a melody as we find in the last three verses of chapter sixteen. Although some people have called these verses a doxology and a benediction, I prefer to call them a melody. When Paul wrote these words, he was excited, happy, and satisfied. Not even the book of Revelation concludes with such a melody. In Romans 16 we have the local churches, and when we have the local churches, it is sufficient for us to be excited, happy and satisfied. Once you have the local churches, what else do you need? After Paul unveiled the local church life, including many of the virtues and attributes of the dear saints, he was very happy and concluded his letter with a melody of praise. In his concluding praise, Paul said, “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” (16:25). We need nothing further. We simply need to acknowledge that God has given us everything and then keep what we already have. Paul said that God was of power to establish us according to his gospel, not according to the gospel of Mark or Luke. What is the difference between the gospels of Mark and Luke and the gospel of Paul? In Mark and Luke we have salvation, but in neither of them do we find the churches. However, Paul’s gospel includes the churches and presents a portrait of the local church life, mentioning people such as Phoebe who served the church and Prisca and Aquila who risked their necks for the churches. Never forget that Paul’s gospel has sixteen chapters, not eight or twelve.
8我再说，保罗在罗马书的末了很兴奋，很满足。神从创造开始，达到了祂在众地方召会的高峰。所以，罗马书是全本圣经的精粹或摘要。圣经在创世记里开始于神的创造，在启示录里结束于新耶路撒冷，那是所有地方召会的总和，以及神建造的完成。罗马书总结于众地方召会，全本圣经总结于新耶路撒冷，作所有地方召会的总和。这是从神那面的观点。
8Once again I say that Paul was excited and satisfied at the end of Romans. God had started from creation and had reached His peak in the local churches. Therefore, Romans is an extract or an abstract of the whole Bible. The Bible begins in Genesis with God’s creation and concludes in Revelation with the New Jerusalem, the totality of all the local churches and the consummation of God’s building. Romans consummates with the local churches, and the Bible as a whole consummates with the New Jerusalem as the totality of all the local churches. This is the view from God’ss i de
参 实际的观点
III. A PRACTICAL VIEW
9现在我们必须从我们这面的观点来看。在一章我们看见我们是罪人，文化或宗教都无法帮助我们。无论我们是怎样的人，我们都在神的定罪之下。我们的难处在三章凭著神的救赎开始得解决。然后是称义、和好、联合、圣别、模成和得荣。之后，我们来到十二章，我们发觉自己在身体里渐渐变化。我们成了身体的肢体。许多基督徒满足于罗马八章的经历；只要他们圣别、属灵，他们就满足了。也有些人往前了一步，谈论罗马十二章里所启示的身体。然而，你若问他们，你会发觉他们许多人很失望，并且说，『我们知道有身体这样一件事，但我们没有路实行。身体在那里？我们如何能得著并实行身体？』有些基督徒用『身体的生活』和『身体的职事』这些辞，但他们所谓的身体的职事，意思是几个人顶替一位牧师尽职。那是他们对身体的职事的观念。所以我必须问你，身体在那里？许多寻求的基督徒无法找著身体，并且没有实现身体的路。
9Now we must consider the view from our side. In chapter one we saw that we were sinners and that neither culture nor religion could help us. Regardless of the kind of people we were, we were all under God’s condemnation. Our problems began to be solved in chapter three with God’s redemption. Then came justification, reconciliation, identification, sanctification, conformation, and glorification. Following this, we come to chapter twelve where we find ourselves, being transformed, in the Body. We have become members of the Body. Many Christians are satisfied with the experience of Romans 8. As long as they are holy and spiritual, they are content. However, others proceed further and talk about the Body revealed in Romans 12. Nevertheless, if you inquire of them, you will find that many of them are disappointed and say, “We know that there is such a thing as the Body, but we have no way to practice it. Where is the Body? How can we have it and practice it?” Some Christians use the terms “Body life” and “Body ministry,” but by Body ministry they mean a few persons ministering instead of one pastor. That is their concept of Body ministry. Therefore, I must ask you, Where is the Body? Many seeking Christians cannot find it and have no way of realizing it.
10那些谈论罗马十二章的身体的人，多半忽略了十四章的实行。然而，没有十四章正确的实行，就不可能有十二章的实际。没有十四章，我们就无法有身体，因为若没有十四章所启示接纳信徒的实行，基督徒就会一直为道理的看法而分裂。道理分裂人，生命联结人。基督教的历史充分证明，没有一个道理建造人；每个道理都是引起分裂的。道理无论合乎圣经或不合乎圣经，无论对或错，总是引起分裂。基督教已被所有不同的道理分割成数千派。每一个道理都产生了宗派或分裂，这是没有例外的。不用说邪教的道理分裂人；甚至正确、健全、基要、合乎圣经、属灵的道理也是分裂人的。所以，我们不该专注于道理。反而我们该祷告：『主，拯救我们脱离一切道理的观念。主，带我们进到你自己里面。你是我们惟一的观念。我们的观念是基督。』基督只有一位；道理却有许多。基督必须是我们惟一的观念。这就是保罗告诉我们要『照著基督耶稣，彼此思念相同的事』的意思。（十五5。）古时的犹太信徒持守许多道理的教义。好些外邦信徒持守某些哲学观念。我们从召会的历史知道，在使徒保罗的时代，犹太人的宗教背景和外邦人的文化背景，在召会生活中造成难处。虽然犹太人和外邦人是在主耶稣里的真信徒，但他们把来自他们背景的观念带进召会生活；犹太人带来他们的宗教信仰，外邦人带来他们的哲学观念。有些所谓的外邦信徒认为，他们的哲学符合许多圣经的教训。结果，圣徒很难合一。因此，保罗告诉他们，要为著合一的缘故，丢弃他们道理的观念。保罗对犹太和外邦信徒说同样的话，要他们就近基督，并接受基督作他们的生命和观念。因此，保罗告诉信徒，基督是为著受割礼的人，也是为著外邦人。基督是耶西的根，是所有犹太人供应的源头，祂也是那兴起来要治理外邦的一位。基督治理外邦是甜美、恩慈、且满了医治的。基督包容犹太人和外邦人，将他们联在一起，成为一个身体。因此，我们必须忘记我们犹太或外邦的背景，我们宗教或哲学的背景，并持守基督作我们惟一的观念。我们必须没有别的，只有基督。若有人问你哲学，你该回答：『我不懂甚么哲学。我只知道基督。』若有人问你宗教的问题，你该回应：『我没有宗教。基督是我的生命和我的一切。我只有基督。』基督是耶西的根，基督又是那要治理外邦的一位。
10Most of those who talk about the Body in Romans 12 have neglected the practice of Romans 14. However, it is impossible to have the reality of chapter twelve without the proper practice of chapter fourteen. Without Romans 14, we cannot have the Body, because without the practice of receiving the believers revealed in this chapter, Christians will remain divided over doctrinal concepts. Doctrine divides; life unites. Christian history has fully proved that no doctrine builds up; every doctrine is divisive. Whether or not a doctrine is scriptural or unscriptural, right or wrong, it still divides. Christianity has been cut into thousands of pieces by all the different doctrines. Without exception every doctrine has produced a sect or division. There is no need to say that cultic doctrines divide; even the proper, sound, fundamental, scriptural, spiritual doctrines are divisive. Therefore, we should not devote our attention to doctrine. Instead we should pray, “Lord, rescue us from all doctrinal concepts. Lord, bring us into Yourself. You are our unique concept. Our concept is Christ.” Christ is one; doctrines are many. Christ must be our unique concept. This was Paul’s meaning when he told us “to be likeminded one toward another according to Christ Jesus” (15:5). The Jewish believers in the ancient times held many doctrinal tenets. Also, a number of the Gentile believers held certain philosophical concepts. We learn from church history that during the time of the Apostle Paul the religious background of the Jews and the cultural background of the Gentiles created problems in the church life. Although the Jews and the Gentiles were genuine believers in the Lord Jesus, they brought with them into the church life their concepts from their backgrounds, the Jews bringing their religious beliefs and the Gentiles their philosophical concepts. Some so-called Gentile believers considered that their philosophy corresponded to much of biblical teaching. As a result, the saints found it difficult to be one. Thus, Paul told them to drop their doctrinal concepts for the sake of unity. Paul told the Jewish and the Gentile believers alike to come to Christ and take Christ as their life and concept. Thus, Paul told the believers that Christ is for both the circumcision and for the nations. Christ is the root of Jesse, the source of supply for all the Jews, and He is the One who rises to rule over the nations. Christ’s rule over the nations is sweet, gracious, and full of healing. Christ embraces both Jews and Gentiles together as one Body. Thus, we must forget our Jewish or Gentile background, our religious or philosophical background, and keep Christ as our unique concept. We must have nothing but Christ. If someone should ask you about philosophy, you should reply, “I don’t know any philosophy. What I know is only Christ.” If someone asks you a question about religion, you should respond, “I have no religion. Christ is my life and my everything. I only have Christ.” Christ is the root of Jesse and Christ is the One who will rule over the nations
11在罗马书里我们看见，使徒保罗是绝对为著众地方召会。在十六章一节他推荐非比，在坚革哩的召会的女执事。保罗首先推荐一位在某地方召会里服事的姊妹。不要推荐任何不属一处地方召会的信徒。不要说，『我向你推荐属于基督身体，环游世界的某某姊妹。』我相信这样一位姊妹属于基督的身体，但她的召会在那里？一旦我知道她的召会，我就要知道她在那召会里是怎样的姊妹？她只参加主日早晨的聚会，接受教导么？她是服事召会的姊妹么？她怎样服事召会？召会是实际的，不该只是名词或理论。所以，我们在召会生活里必须是实际的，有分于地方召会中某种特定的功用，像非比姊妹在坚革哩的召会中所作的。在一章，我们是在神定罪之下的罪人。经过三至十五章的过程，到了十六章，我们乃是组成众地方召会的圣徒。为著神的救赎、圣别、变化、和建造的工作，我们赞美神！这是祂工作的杰作。
11In the book of Romans we see that the Apostle Paul was absolutely for the local churches. In 16:1 he recommended Phoebe, a deaconess of the church at Cenchrea. Paul’s first recommendation was of a sister serving in a particular local church. Do not recommend any believer who does not have a local church. Do not say, “I commend to you sister So-and-So who belongs to the Body of Christ and who is traveling around the world.” I have no doubt that such a sister belongs to the Body of Christ, but where is her church? Once I know her church, I would then like to know what kind of sister she is in that church. Does she attend meetings only on Sunday mornings to receive teachings? Is she a sister who serves the church? How does she serve the church? The church is practical. It should not be just a term or a theory. So, we have to be practical in the church life, participating in some definite function in the local church like Sister Phoebe did in the local church at Cenchrea. We were sinners under God’s condemnation in chapter one. Through the process in chapters three through fifteen, in chapter sixteen, we are the saints composing the local churches. Praise God for His redeeming, sanctifying, transforming, and building work! This is the masterpiece of His work
肆 罗马书里的站口
IV. THE STATIONS IN ROMANS
12在罗马书里，我们看见几个站口。许多基督徒停在罗马四章的称义站。有些人往前到八章的圣别站。其他寻求的基督徒达到了十二章，并谈论身体，虽然他们对身体缺少真实的经历。因此，十二章成为一个站口，我们可描述为谈论身体站。你若满足于停留在十二章，就不会真正并实际的有身体，因为身体完全实现在众地方召会里。你若不在地方召会里，就无法摸著身体。就你而论，『身体』这辞仍然是空洞的名词。你若要在身体里，就必须在地方召会里。因此，我们的站口在十六章，罗马书的最后一站。你在那里？我们经过了称义、圣别站，和谈论身体的阶段。赞美主，我们留在最后一站，留在众地方召会里，实现真正的身体生活。你安息在这站口，就能加入保罗结束的赞美乐章。
12In the book of Romans we see several stations. Many Christians have stopped at the station of justification in Romans 4. Some have gone further to the station of sanctification in Romans 8. Other seeking Christians have gone as far as chapter twelve and talk about the Body, although they lack the genuine experience of the Body. Thus, Romans 12 becomes a station, which we may describe as the station of the Body talkers. If you are content to remain in Romans 12, you will not have the Body actually and practically, because the Body is fully realized in the local churches. If you are not in a local church, you cannot touch the Body. The word, “Body,” will simply remain an empty term as far as you are concerned. If you want to be in the Body, you must be in a local church. Hence, our station is in chapter sixteen, the last station in the book of Romans. Where are you? We have passed through the station of justification, sanctification, and the stage of talking about the Body. Praise the Lord that we are abiding in the last station, in the local churches, where we realize the genuine Body life. When you are resting in this station, you can join Paul in his concluding melody of praise.
伍 关于分裂的警告
V. THE WARNING CONCERNING DIVISION
13然而，在罗马十六章，揭示神工作终极总结的一章，保罗说到消极的事，因为神的仇敌撒但仍然在这里作工。『弟兄们，那些造成分立和绊跌之事，违反你们所学之教训的人，我恳求你们要留意，并要避开他们。因为这样的人不服事我们的主基督，只服事自己的肚腹，且用花言巧语，诱骗那些老实人的心。』（17～18。）我们享受地方召会生活时，必须留意那些造成分立的人。在十七节保罗说到『教训』。这是甚么教训？这是使徒的教训，如在罗马书中者。任何违反使徒教训的讨论或异议，都是分裂的，我们必须留意、分辨。照著十七节，那些造成分立和绊跌之事，违反这教训的人，我们必须避开他们。甚至在保罗的时代，也有异议者造成分立的问题。所以，我们也必须儆醒。不然，我们的召会生活可能被那些到处诱骗老实人之异议者的『花言巧语』所破坏。大多数过召会生活的人都是老实、简单的。我们要留在召会生活里，就必须老实、简单。然而，有些人可能带著花言巧语、动听的言辞，到你这里来，想要分裂召会，并使你绊跌。不要以为你不会被诱骗。要儆醒。我们如何能辨识那些用花言巧语到我们这里来的人？只有一个方法。我们必须问：这造成分立么？不管那些话是如何花巧、动听，总不要接受任何造成分立的谈论。任何违反罗马书之教训的谈论，我们都必须拒绝；我们必须坚决的弃绝。不但如此，我们必须避开那些这样说话的人。保罗在他的时代，尚且面临那种困难；因著仇敌的狡猾，这当然也会发生在我们的时代。因此，我们为著召会生活喜乐、兴奋、并赞美主时，也必须留意那些造成分立的人。我们不该被人的花言巧语所诱骗，却该问自己这问题：这谈论违反使徒的教训，且造成分裂么？我们必须留意保罗在罗马书末了一章所给我们的警告。
13Nevertheless, in Romans 16, a chapter which unveils the ultimate consummation of God’s work, Paul speaks of something negative because God’se ne my, Satan, is still working here. “Now I beg you, brothers, keep a watchful eye on those who make divisions and causes of falling contrary to the teaching which you have learned, and turn away from them. For such men do not serve as slaves our Lord Christ, but their own appetites; and by smooth and flattering speech deceive the hearts of the simple” (vv. 17-18). While we are enjoying the local church life, we must be watchful for those who cause divisions. In verse 17 Paul refers to “the teaching.” What teaching is this? It is the teaching of the Apostle, such as in the book of Romans. Any discussion or dissension contrary to the Apostle’ste aching is divisive, and we must keep a watchful, discerning eye over it. According to verse 17, we must turn away from those who make divisions and causes of falling contrary to this teaching. Even in Paul’st i me there was the problem of division caused by the dissenting ones. Therefore, we also must be on the alert. Otherwise, our church life may be damaged by the “smooth and flattering speech” of the dissenters who are out to deceive the simple. Most “churching” people are simple. We must be simple in order to be in the church life. However, some may come to you with smooth, flattering, eloquent talk, seeking to divide the church and to cause you to fall. Do not think that you cannot be deceived. Be on the alert. How can we discern the talk of those who come to us with flattering words? There is just one way. We must ask: Does it cause division? Do not accept any talk that causes division, regardless of how smooth and flattering the words may be. We must reject any talk that is contrary to the teaching of the book of Romans. We must renounce it strongly. Furthermore, we must turn away from those who speak in such a way. If Paul faced that kind of difficulty in his time, surely it will also occur in our time because of the subtlety of the enemy. Thus, while we are happy, excited, and praising the Lord for the church life, we must keep a watchful eye over those who cause divisions. We should not be deceived by men’s smooth words, but should ask ourselves the question: Is this talk contrary to the Apostle’ste aching and is it divisive? We must heed the warning given to us by Paul in the last chapter of Romans.