罗马书生命读经 · 第44篇

在生命里得救脱离己的样式（一）

SAVED IN LIFE FROM SELF-LIKENESS (1)

1罗马书里关键的经节是五章十节：『因为我们作仇敌的时候，且藉著神儿子的死得与神和好，既已和好，就更要在祂的生命里得救了。』藉著基督得与神和好，这事已经成就了，但在祂的生命里得救脱离许多消极的事，仍是每天的事。基督在十字架上的死，已经对付了一切消极的事。这是我们说基督的死是包罗万有的死的原因。既然基督的死已经对付了消极的事，为甚么我们还需要在祂的生命里得救？我们需要这样的救恩，因为我们需要经历基督为我们所成就的。基督在十字架上所成就的一切是客观的事实，但我们需要对这事实有主观的经历，在生命里的经历。基督死在十字架上作我们的代替，但不仅如此，我们还需要在祂的死里与祂联合。基督在代替上的成就，要在经历中应用到我们身上，惟一的路乃是藉著我们得著基督作我们的生命。这是将我们带进事实之实际里的联合。

1The key verse in the book of Romans is 5:10; “For if, while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in His life.” Reconciliation to God through Christ has been accomplished already, but salvation in His life from so many negative things is still a daily matter. The death of Christ on the cross has already dealt with all negative things. This is the reason we refer to Christ’s death as the all-inclusive death. Since Christ’s death has already dealt with the negative things, why do we still need to be saved in His life? We need such a salvation because we need to experience what Christ has accomplished for us. All that Christ has accomplished on the cross is an objective fact, but we need a subjective experience of this fact, an experience in life. Christ died on the cross as our substitute, but furthermore there is the need for us to be identified with Him in His death. The only way Christ’s accomplishment in substitution can be applied to us in experience is by our having Christ as our life. This is the identification that brings us into the reality of the fact

2在前面的几篇信息中，我们说过我们需要在基督的生命里得救脱离的五项：罪的律、世俗、天然、个人主义和分裂。在本篇信息中，我们要说到第六项，就是己的样式。

2In previous messages we have covered five items from which we need to be saved in Christ’s life: the law of sin, worldliness, naturalness, individualism, and divisiveness. In this message we shall cover the sixth item, which is self-likeness

己的彰显

THE EXPRESSION OF THE SELF

3在马太十六章，主耶稣对彼得说，『撒但，退我后面去罢』（23）以后，立刻说到否认己。虽然彼得是出于爱主而说这话，但在神眼中，那一刻彼得就是撒但。照著马太十六章，撒但是己的实际。己是撒但的具体化身。基督如何是神的化身和彰显，己照样是撒但的化身和彰显。每个人都是己。我们不但生来有己，生在己里，我们生来就是己。只要我们是天然的，我们就彰显己。无论我们爱人或恨人，我们所彰显的，就是己的彰显。某人也许非常好，但他也许只是天然的好。这人也许满了爱，但他的爱是天然的。在素质上，他与满了恨的人没有两样。在神眼中，天然有爱的人与天然满了恨的人有相同的素质。不要以为你天然的爱彰显基督，只有你的恨不是彰显基督。只要你是天然的，并在己里，你所彰显的就是己，不是基督。基督的彰显只来自基督的生命。

3In Matthew 16 the Lord Jesus spoke about denying the self immediately after He had said to Peter, “Get behind Me, Satan!” Although Peter was speaking out of his love for the Lord, in the eyes of God Peter was Satan at that moment. According to Matthew 16, Satan is the reality of the self. Self is the incarnation of Satan. As Christ is the embodiment and expression of God, so self is the embodiment and expression of Satan. Every human being is a self. Not only were we born with the self and in the self, but we were born a self. As long as we are natural, we express the self. Whether we love others or hate them, what we express is the expression of self. A certain person may be very good, but he may be only good in a natural way. Although this one may be full of love, his love is natural. In essence, he is no different from someone who is full of hatred. In the eyes of God, someone who is naturally loving has the same essence as one who is naturally full of hatred. Do not think that your natural love expresses Christ and only your hatred does not. As long as you are natural and in the self, what you express is the self, not Christ. The expression of Christ comes only out of the life of Christ.

4我们说到在基督的生命里得救脱离己的样式，意思是得救脱离己。己的样式就是己的彰显、样子。你的己的彰显，就是你的己的样式。我们需要在基督的生命里得救，脱离这样己的彰显。基督死在十字架上时，宣判了己的死刑，但这宣判仍需要执行。基督已客观的审判了己，而我们需要在我们的经历中主观的执行这审判。模成神儿子的形像

4When we speak of being saved in the life of Christ from self-likeness, we mean being saved from the self. Self-likeness is the expression, the appearance, of the self. The expression of your self is your self-likeness. We need to be saved in the life of Christ from such a self-expression. When Christ died on the cross, He pronounced the sentence of judgment on the self, but this judgment still needs to be executed. Christ has judged the self objectively; we need to execute this judgment subjectively in our experience. CONFORMED TO THE IMAGE OF THE SON OF GOD

5得救脱离己就是模成神儿子的形像。这就是说，得救脱离己就是真正成为神的儿子。罗马八章说到神的儿女、神的儿子、和神的后嗣。（16，14，17。）我们在起初阶段是儿女，在长进阶段是儿子，在成熟阶段是后嗣。八章十四节说，『因为凡被神的灵引导的，都是神的儿子。』我们得著神的灵的引导以前，不能被视为神的儿子。直到那时，我们只是儿女，就是能呼叫『阿爸，父』，并有那灵同他们的灵见证的人。要作后嗣，我们必须成熟并合格。我们在本篇信息中所关切的不是儿女，也不是后嗣，乃是儿子。八章二十九节不是说，我们要模成神儿女的形像，或模成神后嗣的形像，乃是说，我们要模成神儿子的形像。藉著这模成的过程，长子要得著许多弟兄。基督是神的儿子，原是惟一的独生子。现今藉著祂的成为肉体、钉十字架和复活，祂成了神的长子；而许多儿子，就是基督的众弟兄，要模成祂的形像。一章三至四节说，『论到祂的儿子，我们的主耶稣基督：按肉体说，是从大卫后裔生的，按圣别的灵说，是从死人的复活，以大能标出为神的儿子。』在这些经文里，神的儿子基督是原型，而在八章二十九节，许多弟兄是从原型『大量生产』的人。在一章四节，那一个儿子是标出的；但在八章二十九节，许多儿子是模成的。一个儿子的标出与原型有关；许多儿子的模成是『大量生产』的工作。神已得著原型，现今要得著『大量生产』，以照著长子的形像产生许多儿子。

5To be saved from the self is to be conformed to the image of the Son of God. This means that to be saved from the self is to be made truly a son of God. Romans 8 speaks of children of God, sons of God, and heirs of God (vv. 16, 14, and 17). We are children in the initial stage, sons in a more advanced stage, and heirs in the stage of maturity. Romans 8:14 says, “For as many as are led by the Spirit of God, these are sons of God.” Not until we have the leading of the Spirit of God can we be considered sons of God. Until then, we are simply children, those who can cry “Abba Father” and who have the witness of the Spirit with their spirit. In order to be an heir, we must be both matured and qualified. Our concern in this message is not with the children nor the heirs, but with the sons. Romans 8:29 does not say that we shall be conformed to the image of the children of God or to the image of the heirs of God; it says that we shall be conformed to the image of the Son of God. Through this process of conformation, the firstborn Son will have many brothers. As the Son of God, Christ was the unique, only begotten Son. Now through His incarnation, crucifixion, and resurrection, Christ has become the firstborn Son, and the many sons, who are the brothers of Christ, are being conformed to His image. Romans 1:3 and 4 say, “Concerning His Son, Jesus Christ our Lord, Who came out of the seed of David according to the flesh, and was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead.” In these verses Christ, the Son of God, is the prototype, whereas in 8:29 the many brothers are those who have been “mass-produced” from the prototype. In 1:4 the one Son is designated, but in 8:2 9 the many sons are conformed. The designation of the one Son is related to the prototype; the conformation of the many sons is the work of “mass production.” Having gained the prototype, God is now seeking to have the “mass production” in order to produce many sons in the image of the Firstborn.

6你像神的儿子么？虽然你也许有些方面像神的儿子，但大体上你可能不像。我们何等需要得救脱离己，好使我们显出神儿子的样子！在召会生活里，我们乃是在成为神儿子的过程中。

6Do you look like a son of God? Although you may look like a son of God in some respects, in most respects you probably do not. How much we need to be saved from the self in order to bear the appearance of God’ss ons! In the church life we are in the process of becoming sons of God

圣别、变化

SANCTIFICATION, TRANSFORMATION

与得荣

AND GLORIFICATION

7在前面的信息中我们曾指出，罗马书的中心观念不是因信称义，乃是神从罪人作出儿子，为要形成身体以彰显基督。神的目标不是称义，乃是身体。罗马书有关于称义、（三21～五11、）圣别、（五12～八13、）和得荣（八～39）数段，也有关于变化的一段。（十二1～十五13。）八章三十节说，『祂所豫定的人，又召他们来；所召来的人，又称他们为义；所称为义的人，又叫他们得荣耀。』在本节里，保罗没有题起救赎或和好。在三至五章里，他的确说到平息、救赎、称义与和好。平息是为著救赎，救赎是为著称义，而称义带进和好。保罗在八章三十节没有题起平息、救赎或和好，原因乃是这些都包括在称义里。为这缘故，本书没有各别分段说到平息、救赎或和好。一切都包括在关于称8:30义那段。同样的原则，在八章三十节保罗没有题起圣别或变化，因为二者都包括在得荣里。在本节里保罗说，我们已蒙神豫定并呼召。在创立世界以前，神就照著祂神圣的先见将我们标出。祂在已过的永远里豫定了我们，然后在时间里呼召了我们。因此，祂所豫知并豫定的人，祂就呼召。神呼召我们，就称义我们。藉著神的称义，我们与祂的问题得了解决。然而，这不是说，称义是神对付我们的结束。在称义以后，我们还需要圣别、变化，最终得荣耀。因此，圣别与变化是为著得荣。林后三章十八节说，我们渐渐变化成为与祂同样的形像，从荣耀到荣耀。这证明变化是为著得荣。

7We have pointed out in some of the foregoing messages that the central concept of the book of Romans is not justification by faith, but that God is making sons out of sinners in order to form the Body to express Christ. God’s goal is not justification; it is the Body. In the book of Romans there are sections on justification (3:21— 5:11), sanctification (5:12 — 8:13), and glorification (8:14-39). There is also a section on transformation 14 (12:1 — 15:13). Romans 8:30 says, “And whom He predestinated, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.” In this verse Paul does not mention redemption or reconciliation. In chapters three, four, and five he does speak of propitiation, redemption, justification, and reconciliation. Propitiation is for redemption, redemption is for justification, and justification issues in reconciliation. The reason Paul does not mention propitiation, redemption, or reconciliation in 8:30 is that they are all included in justification. For this reason, there are not separate sections in this book for propitiation, redemption, nor reconciliation. All are covered in the section on justification. In the same principle, in Paul does not mention sanctification or transformation because both are included in glorification. In this verse Paul says that we have been predestinated and called by God. Before the foundation of the world, God, according to His divine foresight, marked us out. He predestinated us in eternity past. Then, in time, He called us. Thus, those whom He foreknew and predestinated, He called. When God called us, He justified us. Through God’s justification, our problems with Him have been solved. This does not mean, however, that justification marks the end of God’s dealing with us. After justification, we still need to be sanctified, transformed, and ultimately, glorified. Hence, sanctification and transformation are for glorification. Second Corinthians 3:1 8 says that we are being transformed into the same image from glory to glory. This proves that transformation is for glorification.

得荣的过程

THE PROCESS OF GLORIFICATION

8许多基督徒严格持守对得荣客观的观念。按他们的观念，有一天，得救并重生的人要忽然得荣耀。他们宣称，信徒的得荣要在主耶稣回来的瞬间发生。圣经有些部分似乎指明这点。例如，歌罗西三章四节说，基督是我们的生命，祂显现的时候，我们也要与祂一同显现在荣耀里。然而，林后三章十八节说到渐渐变化，从荣耀到荣耀，就是从一种程度的荣耀，到另一种程度的荣耀。在林前十五章四十至四十一节，保罗说到不同种类、不同程度的荣耀。在该章里，保罗也用『不死就不能生』的麦粒为例。（36。）保罗说，『你所种的，不是那将来的形体，乃是赤裸的子粒，也许是麦子，或其他的谷。但神随自己的意思，给牠一个形体，并叫各等子粒，各有自己的形体。』（37～38。）以康乃馨的种子为例，康乃馨的种子种在地里以前，没有荣耀。但种下以后，牠就开始从地里长出嫩芽。这是起初阶段的荣耀。牠进一步生长并发展，就进入另一阶段的荣耀。至终花朵出现，这是康乃馨种子完全的荣耀。这荣耀不是瞬间或忽然出现。反之，这是逐渐长大，从发展的一个阶段到另一个阶段。我们的得荣，原则是一样的。虽然我们的得荣似乎是忽然发生的，实际上却是生命逐渐长大并发展之过程的完成。

8Many Christians hold strictly an objective concept of glorification. According to them, one day those who have been saved and regenerated will suddenly be glorified. The glorification of the believers, they claim, will take place instantaneously at the coming of the Lord Jesus. Some portions of the Bible seem to indicate this. For example, Colossians 3:4 says that when Christ our life appears, we shall appear with Him in glory. However, 2 Corinthians 3:18 speaks of being transformed from glory to glory, that is, from one degree of glory to another. In 1 Corinthians 15:40 and 41 Paul speaks of different kinds, or degrees, of glory. In this chapter Paul also uses the example of a grain of seed that is “not quickened, except it die” (v. 36). Paul says, “That which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body” (vv. 37-38). Take a carnation seed as an example. Before it is sown into the earth, the carnation seed has no glory. But after it is sown, it begins to grow out of the earth as a tender sprout. This is the initial stage of glory. As it grows and develops further, it passes into another stage of glory. Eventually a blossom appears. This is the full glory of the carnation seed. This glory does not appear instantaneously or suddenly. On the contrary, it is a matter of gradual growth from one stage of development to another. It is the same in principle with our glorification. Although our glorification may appear to be a sudden occurrence, it is actually the consummation of a process of gradual growth and development in life

生机、新陈代谢的改变

AN ORGANIC, METABOLIC CHANGE

9我们得称义以后，还需要圣别。圣别主要与带进得荣的变化有关。圣别不仅是在外面的形状上变化，也是在里面的性质上变化。变化乃是指里面、生机、新陈代谢的改变。

9After we have been justified, we need to be sanctified. Sanctification is mainly related to transformation, which issues in glorification. To be sanctified is to be transformed not only in outward form, but also in inward nature. Transformation denotes an inward, organic, metabolic change.

10基督这神圣生命生机的种子已经撒在我们里面。现今这种子必须在我们这人里面发展。我们生来是天然、凡俗的。神所关切的不是将我们从坏变为好，从不忍耐变为忍耐，从满了恨变为满了爱。神只关切将祂的儿子作为种子放在我们里面，藉此从罪人作出儿子。阿利路亚，儿子名分的种子已撒在我们这人里面！虽然我们这人是天然的，但这种子会在其中产生生机并新陈代谢的改变。凡是这样改变的，就成为圣别。我们可再用茶作例证。假如你有一杯白开水，有天然的味道、颜色、样子和素质。水是天然的，不因为牠干净或肮脏，只因为牠是水。想要泡茶的人不会满意于白开水，他所要的乃是茶水。要将天然的水变为茶水，就必须将茶叶放在水里。然后茶的素质会在水里作工，将水『茶化』。藉著这『茶化』的过程，水至终就会有茶的样子和味道。事实上，水被茶的素质渗透以后，就不再称为水，乃称为茶。我们是那杯天然的白开水。无论我们干净或不干净，纯洁或不纯洁，我们都是天然的，因为我们是『水』。但神将基督这属天的『茶』放在我们里面，这『茶』生机的元素就在我们天然的生命里引起新陈代谢的改变。一天过一天，基督正用祂的素质变化我们。

10Christ as the organic seed of divine life has been sown into us. Now this seed must develop within our being. We were born natural and common. God’s concern is not to change us from bad to good, from impatient to patient, from full of hatred to loving. God cares only to make sons out of sinners by putting His Son as the seed into us. Hallelujah, the seed of sonship has been sown into our being! Although our being is natural, this seed will produce an organic and metabolic change within it. Whatever is changed in this way becomes sanctified. Once again we may use tea as an illustration. Suppose you have a cup of plain water, water that has the natural taste, color, appearance, and essence. The water is natural, not because it is clean or dirty, but simply because it is water. The one who wants to make tea is not satisfied with plain water; rather, he wants tea- water. In order to change natural water into tea-water, tea leaves must be put into the water. Then the essence of the tea will work within the water to “tea-ify” it. Through this process of “tea-ification” the water will eventually have the appearance and taste of tea. In fact, after the water has been permeated with the essence of tea, it will no longer be called water; it will be called tea. We are the cup of plain, natural water. Whether we are clean or unclean, pure or impure, we are natural because we are “water.” But God has put Christ, the heavenly “tea,” into us, and the organic element of this “tea” is causing a metabolic change in our natural life. Day by day Christ is transforming us with His essence

神使万有都互相效力，

GOD WORKING ALL THINGS TOGETHER

叫我们得益处

FOR GOOD

11神不但从里面作工在我们身上，也使『万有都互相效力，叫爱神的人得益处，就是按祂旨意被召的人』。（罗八28。）我何等敬拜神，祂使万有都互相效力！因著祂的工作，至终我们都会模成神儿子的形像。在新耶路撒冷里，每个人都会有神儿子的形像。这是神的工作，不是我们的工作。要成就这点，祂就使万有都互相效力，叫我们得益处。

11God not only works on us from within, but He also “causes all things to work together for good to those who love God, to those who are called according to the purpose.” How I worship God that He is working all things together! Because of His working, eventually we all shall be conformed to the image of the Son of God. Everyone in the New Jerusalem will be in the image of the Son of God. This is God’s work, not ours. In order to accomplish this, He causes all things to work together for good

12二十九至三十节指明，所有的工作都是神的。祂豫知，祂豫定，祂呼召，祂称义，并且祂叫人得荣耀。请注意：这里的动词都是用过去式。照著三十节，甚至得荣耀也已经成就了。虽然我们能彀很容易相信我们蒙了豫定、呼召和称义，但我们也许很难相信，我们已经得了荣耀。然而，在神眼中没有时间的元素。在祂眼中，我们已经得了荣耀。每当我为今天的情形绝望时，主就安慰我，并鼓励我安息，因为是祂在作一切的工作。事实上，就一面说，工作已经完成了。照著启示录，撒但在火湖里，看见新耶路撒冷也建造起来了。使徒约翰能看见撒但在火湖里，看见新耶路撒冷由神那里从天而降，这事实指明，在神眼中这些事已经发生了。所以，我有充分的确信说，你无论懒惰或殷勤的寻求主，有一天你都会有神儿子的形像。无论我们觉不觉得我们里面有甚么事情发生，我们都在被圣别并变化。你若将你今天的光景与数年前的样子比较，就会敬拜主，并感谢祂在你里面所作圣别的工作。一旦主『茶化』了我们，即使我们定意离开召会生活，回到世界去，我们也无法一样了。你也许回到世界，但你无法根除主在你里面所作圣别与变化的工作。藉著接触基督与召会，有些事情在我们里面生机的发生。一天过一天，主在圣别并变化我们。

12Verses 29 and 30 indicate that all the work is God’s. He foreknew, He predestinated, He called, He justified, and He glorified. Notice that the verbs here are in the past tense. According to verse 30, even glorification has already been accomplished. Although we can easily believe that we have been predestinated, called, and justified, we may have difficulty believing that we have already been glorified. But in the eyes of God there is no time element. In His eyes we have been glorified already. Whenever I am desperate about today’s situation, the Lord comforts me and encourages me to rest, for He is doing all the work. In fact, in a sense, the work has already been finished. According to the book of Revelation, Satan is in the lake of fire, and the New Jerusalem has been built up. The fact that the Apostle John could see Satan in the lake of fire and the New Jerusalem descending out of heaven from God indicates that in the eyes of God these things have already taken place. Therefore, I have the full assurance to say that whether you are lazy or diligent in seeking the Lord, one day you will be in the image of the Son of God. We all are being sanctified and transformed, whether or not we feel that anything is taking place within us. If you compare your condition today with the way you were several years ago, you will worship the Lord and thank Him for the sanctifying work He has done in you. Once the Lord has “tea-ified” us, we cannot be the same, even if we decide to leave the church life and go back to the world. You may return to the world, but you will not be able to eradicate the work of sanctification and transformation the Lord has done within you. By contacting Christ and the church something happens within us organically. Day by day the Lord is sanctifying and transforming us

代求的灵

THE INTERCEDING SPIRIT

13虽然没有人喜欢受苦，但我们越受苦，就越圣别。我在主面前记念圣徒并为他们祷告时，常常祷告愿他们有平安和喜乐。有时候我不知道如何为圣徒祷告，就在主面前叹息，承认只有祂知道他们真正的需要。如八章二十六节所说，那灵也『帮同担负我们的软弱；我们本不晓得当怎样祷告，只是那灵亲自用说不出来的叹息，为我们代求』。在我们的叹息中，代求的那灵为圣徒祷告，使他们模成神儿子的形像。

13Although no one likes to suffer, the more we suffer, the more we are sanctified. As I remember the saints in the presence of the Lord and pray for them, I often pray that they will have peace and joy. Not knowing how to pray for the saints, I sometimes groan before the Lord, acknowledging that He alone knows their real need. As 8:26 says, “The Spirit also joins in to help us in our weakness; for we do not know for what we should pray as is fitting, but the Spirit Himself intercedes for us with groanings which cannot be uttered.” In our groaning the interceding Spirit prays for the saints to be conformed to the image of the Son of God.

得荣的目标

the goal of glorification

14有时候我们也许不满意主对待我们的方式。例如，一位弟兄也许不满意他的妻子，他也许以为另一位弟兄的妻子比他的妻子好得多。但我们的丈夫或妻子，都是对我们最有益处的。父赐给我们的都是上好的，祂知道我们的需要。受苦的人实在是在祂的祝福之下。每个妻子、每个丈夫和每个环境，都是上好的。临到我们的每件事，都是神给我们的上好。你该赞美主，不但在你有顶好工作的时候，也在你失业的时候。也许有时候，失业比好工作对你更有益处。主对待我们的方式从没有错。祂知道祂所作的是甚么。

14Some times we may not be happy with the way the Lord deals with us. For example, a brother may not be content with the wife he has; he may think that another brother has a much better wife than he. But we all have the husband or wife who is best for us. Whatever the Father gives us is the best. He knows what we need. Those who suffer are truly under His blessing. Every wife, every husband, and every environment is the best. Everything that happens to us is God’s best for us. You should praise the Lord not only when you have an excellent job but also when you are unemployed. There may be times when unemployment is better for you than a good job. The Lord is never mistaken in the way He deals with us. He knows what He is doing.

15赞美主，祂现今在圣别并变化我们，为要使我们得荣耀！藉著变化的工作，祂将我们模成祂儿子的形像。不要将圣别、变化与模成分开；这三者都彼此有关，并且都是为著得荣的目标。今天我们乃是在得荣的过程中。有一天，这过程完成了，我们就都要在荣耀里。

15Praise the Lord that He is now sanctifying and transforming us in order to glorify us! Through the work of transformation, He is conforming us to the image of His Son. Do not separate sanctification, transformation, and conformation; all three are interrelated and are for the goal of glorification. Today we are in the process of glorification. One day, when this process has been completed, we shall all be in glory