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罗马书生命读经 · 第5篇

神的称义之法

JUSTIFICATION IN GOD’S WAY
1现在我们来到关于称义的一段，这是最要紧的教义。（罗三21～五。）路德马丁被神兴起，为称义打厉害的仗，因为这是圣经里如此重大的教义。虽然路德为称义的真理争辩过，但我们还必须领会，称义如何与平息、救赎、和好相关。在本篇信息中，我们要说到所有这些辞，并设法说得清楚。然而，我们首先需要来看神的义。
1Now we come to the section on justification, a most significant doctrine (3:2 1-5:1 1). Martin Luther was raised up by God to wage a fierce battle over 11 justification because it is such a great doctrine in the Bible. Although Luther contended for the truth of justification, we have to understand how justification relates to propitiation, redemption, and reconciliation. In this message, we shall cover all these terms and seek to make them clear. However, we first need to consider the righteousness of God.
壹 神的义
I. THE RIGHTEOUSNESS OF GOD
一 在公平和公正上的神
A. God in Justice and Rightness
2神的义是甚么？我们可以说，神的义就是神在公平和公正这面的所是。（罗三21～22，一17，十3，腓三9。）神是公平并公正的。神在祂公平和公正上的所是，构成祂的义。不但如此，神在祂公平和公正上的所是，实际上就是神自己。所以，神的义就是神自己。神的义乃是一个人位，不仅仅是神圣的属性。
2What is the righteousness of God? We may say that the righteousness of God is what God is with respect to justice and rightness (Rom. 3:21-22; 1:17; 10:3; Phil. 3:9). God is just and right. Whatever God is in His justice and rightness constitutes His righteousness. Furthermore, all that God is in His justice and rightness is actually Himself. Therefore, the righteousness of God is God Himself. The righteousness of God is a Person, not merely a divine attribute
二 基督对信徒是神的义
B. Christ as the Righteousness of God to the Believers
3许多基督徒错误的说，他们有基督的义。我们不该这样说。我们的义不是基督的义，乃是基督自己。不是基督义的属性，乃是基督自己这人位，成了从神给我们的义。（林前一30。）不要说基督的义成了你的义。反而你该说，『基督是我的义。我在神面前的义，是基督活的人位，不是一个属性。义的基督是我的。』神使基督，就是神自己的具体化身，成了我们的义。
3Many Christians say incorrectly that they have the righteousness of Christ. We should not say this. Our righteousness is not the righteousness of Christ; it is Christ Himself. Christ Himself as a Person, not His attribute of righteousness, has been made the righteousness of God to us (1 Cor. 1:30). Do not say that the righteousness of Christ has become your righteousness. Instead you should say, “Christ is my righteousness. My righteousness before God is the living Person of Christ, not an attribute. The righteous Christ is mine.” God has made Christ, who is the very embodiment of God Himself, our righteousness
三 信徒在基督里成为神的义
C. The Believers Made the Righteousness of God in Christ
4林后五章二十一节说，信徒在基督里成为神的义。保罗不是说信徒成为义的，乃是说他们成为义。我们在基督里成了神的义，这是很深的事。我们怎能成为神的义？乃是藉著基督作到我们里面。我们已经看见，基督是神的具体化身，而神这活的人位就是义。所以，义、神、与基督乃是一。神的义就是神自己。既然这位神具体化身在基督里，基督就是神的义。基督已作到我们里面，我们也已被摆在基督里。我们已与基督调和为一。因此，我们成为神的义。保罗宣告：『因为在我，活著就是基督。』（腓一21。）基督既已作到我们里面，我们就能与保罗同说，『因为在我，活著就是基督。』假定我们有一杯水。一旦茶与水调和，牠就不再是白开水，乃是茶了。照样，一旦基督作到我们里面，我们就与祂成为一。
4Second Corinthians 5:21 says that the believers are made the righteousness of God in Christ. Paul does not say that the believers are made righteous; he says that they are made righteousness. We have been made the righteousness of God in Christ. This is a deep matter. How can we become the righteousness of God? By having Christ wrought into us. We have seen that Christ is the embodiment of God, and that God, as a living Person, is righteousness. Therefore, righteousness, God, and Christ are one. The righteousness of God is God Himself. Since this God is embodied in Christ, Christ is the righteousness of God. Christ has been wrought into us, and we have been put into Christ. We have been mingled together with Christ as one. Thus, we become the righteousness of God. Paul declares, “For to me to live is Christ” (Phil. 1:21). As Christ has been wrought into us, we can say with Paul, “For to me to live is Christ.” Suppose we have a glass of water. Once tea has been blended with it, it no longer is plain water; it is tea. Likewise, once Christ has been wrought into us, we become one with Him.
5神的义不仅是在公平和公正上的神自己，也不仅是基督活的人位；神的义也是我们这些与基督成为一的人。基督这活的人位乃是神的义，祂已作到我们里面，我们也已被摆在祂里面。所以，我们成了神的义。我们必须宣告：『我是神的义。我已得称义。神是义，我也是。我在基督里是神的义。我就是神的所是。我完全得称义。神与我已经联合。我称许神，祂也称许我。我们互相称许。』这就是因信称义。也许有些人以为，我们不该说我们称许神。然而，我们都必须称许祂。神喜欢被我们审判并称许。（罗三。）因此，我们能对神说，『你称许我们，我们也称许你。』
5The righteousness of God is not only God Himself in His justice and rightness, and it is not only the living Person of Christ; it is also we who have been made one with Christ. The living Person of Christ as God’s righteousness has been wrought into us, and we have been put into Him. Therefore, we have been made the righteousness of God. We must proclaim, “I am the righteousness of God. I have been justified. God is righteousness, and I am too. I am the righteousness of God in Christ. I am what God is. I’m fully justified. God and I have been identified. I approve God, and He approves me. We mutually approve each other.” This is justification by faith. Some may think we should not say that we approve God. Nevertheless, we all must approve Him. God likes to be judged and approved by us (Rom. 3:4). Thus, we can say to God, “You approve us, and we4 approve You.”
四 称义─照著神义的标准得称许
D. Justification—Being Approved according to the Standard of God’s Righteousness
6称义是甚么？称义是神照著祂义的标准称许人的行动。祂的义是标准，我们的义不是。虽然我们以为我们是义的，但我们的义只有四分之一吋高。无论我们多公义，或我们自以为多公义，我们的义还不到一吋高。神的义有多高？牠是无限的！你能照著你自己的义得神称许么？这是不可能的。虽然你也许与每个人─你的父母、你的儿女、和你的朋友─都是对的，但你的义绝不会在神面前称义你。你也许照著你义的标准称义自己，但那不能使你照著神的标准得祂称义。我们需要因信称义。在神面前因信称义，意思就是我们照著神义的标准得神称义。
6What is justification? Justification is God’s action in approving people according to His standard of righteousness. His righteousness is the standard, not ours. Although we think we are righteous, our righteousness is only a quarter inch high. Regardless of how righteous we are or how righteous we think we are, our righteousness is just a fraction of an inch high. How high is God’s righteousness? It is unlimited! Can you be approved by God according to your own righteousness? This is impossible. Although you may be right with everyone—with your parents, your children, and your friends—your righteousness will never justify you before God. You may justify yourself according to your standard of righteousness, but that does not enable you to be justified by God according to His standard. We need justification by faith. Justification by faith before God means we are approved by God according to the standard of His righteousness.
7神怎能这样作？祂能这样作，因为我们的称义是基于基督的救赎。基督的救赎应用到我们身上，我们就得称义。若没有这样的救赎，我们就不可能得神称义。救赎是称义的基础。
7How can God do this? He can do it because our justification is based upon the redemption of Christ. When the redemption of Christ is applied to us, we are justified. If there were no such redemption, it would be impossible for us to be justified by God. Redemption is the basis of justification
贰 基督的救赎
II. THE REDEMPTION OF CHRIST
一 在旧约里的赎罪
A. The Atonement in the Old Testament
8我们来到基督的救赎这个题目，就需要来看旧约里的赎罪。（利十六34，二五9。）
8As we come to the subject of the redemption of Christ, we need to consider the atonement in the Old Testament (Lev. 16:34; 25:9
1 遮罪
1. The Expiation
9在旧约里的赎罪是遮罪。（利二五。）那是用祭牲的血遮盖人的罪，平息人与神之间的难处，藉著满足神义的要求，使人与神和好。
9The atonement in the Old Testament was an expiation (Lev. 25:9; Num. 5:8). Expiation means to appease9 God for us, to conciliate God by satisfying His righteous requirements.
2 约柜的遮罪盖
2. The Expiatory Cover of the Ark
10约柜的盖，希伯来文字根意遮盖，因此是遮罪盖，钦定英文译本译为『怜悯座』，中文和合本译为『施恩座』。（出二五17～22，利十六，来九5。）这盖下面有称为神见证的律法。（出二五21。）为甚么律法称为神的见证？因为律法见证神的所是。神藉著祂的律法得著完全的见证并彰显。遮罪盖上面有荣耀的基路伯，表征神的彰显。（出二五19～20，来九5，罗三23。）所以，盖下面有神的见证，显示神是怎样的一位神；盖上面有荣耀的基路伯，彰显神的荣耀。
10The expiatory cover (rendered “mercy seat” by the King James Version) was the lid of the ark (Exo. 25:17-22; Lev. 16:14; Heb. 9:5). Under this cover was the law which was called the testimony of God (Exo. 2 5:2 1). Why was it called the 14 testimony of God? Because the law testifies of what God is. God is fully testified and expressed by His law. Above the expiatory cover were the cherubim of glory, signifying the expression of God (Exo. 25:19-20; Heb. 9:5; Rom. 3:23). Therefore, under the cover was the testimony of God, showing what kind of God He is, and above the cover were the cherubim of glory, expressing the glory of God.
11遮罪盖弹了遮罪的血。（利十六14，参18。）在赎罪日，或更好是说，在遮罪日，遮罪祭牲的血流出来，被带进至圣所里，并弹在遮罪盖上。那血是说话的血。那时，有些问题存在于神与百姓之间。人人都犯罪得罪了神，亏缺了神的荣耀。因此，有两个问题─罪的问题与亏缺神荣耀的问题─存在于神与百姓之间，造成二者之间的分隔。双方无法来在一起。虽然百姓需要神的恩典，神也有恩典要分赐给他们，但双方无法彼此接近。遮罪乃是路；那是使两下合一的路。在旧约时代，赎罪的路，就是遮罪的路，需要流血的祭牲。这血被带进至圣所里，并弹在约柜的盖上。正如我们所看见的，这盖下面有律法，在百姓就近神时暴露并定罪他们；盖上面有荣耀的基路伯，注视每件事。遮罪的血弹在约柜的盖上，就满足神律法义的要求，并履行神荣耀的要求。所以，在约柜的遮罪盖上，神能合法的与人相会、对人说话、并与人交通，而毫不牴触祂的公义或荣耀。神与人在这地方成为一；那就是赎罪，遮罪。
11The expiatory cover was sprinkled with the expiatory blood (Lev. 16:14, cf. 18). On the day of atonement, or, as is better to say, the day of expiation, the blood of the expiatory sacrifice was shed, brought into the holiest of holy, and sprinkled upon the expiatory cover. That blood was a speaking blood. At that time, some problems existed between God and the people. Everyone had sinned against God and was short of God’s glory. Thus, two problems — the problem of sins and the problem of falling short of God’s glory — existed between God and the people, creating a separation between them. There was no way for them to come together. Although the people needed God’s grace, and although God had grace to dispense to them, there was no way for the two parties to approach one another. Expiation was the way. That was the way of atonement, of at-one-ment. In the Old Testament times, the way of atonement, that is of expiation, required a sacrifice in which blood was shed. This blood was brought into the holiest of holy and sprinkled upon the cover of the ark. As we have seen, under this cover was the law exposing and condemning the people as they approached God, and above the cover were the cherubim of glory observing everything. As the blood of atonement was sprinkled upon the cover of the ark, it satisfied the righteous requirements of God’s law and it fulfilled the demands of God’s glory. Therefore, upon the expiatory cover of the ark God could meet with man, speak to man, and fellowship with man in a lawful way without contradicting His righteousness or glory. It was in this place that God and man were made one. That was the atonement, the expiation.
二 在新约里的救赎
B. The Redemption in the New Testament
1 平息
1. The Propitiation
12在旧约里的遮罪豫表在新约里的平息。平息在新约里至少题起五次。约壹二章二节和四章十节告诉我们，神的儿子基督自己为我们的罪作了平息的祭物。这两处经文的平息一辞，希腊文是hilasmos，希拉斯模斯，意思是『平息物』，就是平息的祭物。在约壹二章二节和四章十节，主耶稣为我们的罪作了平息的祭物。关于平息的另一个希腊字是，希拉斯特利昂，见于希伯来九章五节和罗马三章二十五节。希拉斯特利昂的意思是成就平息的地方。正确的参考书指明，这两节里的希拉斯特利昂这辞，意思是平息的地方，钦定英文译本译为mercy（怜悯座）。在旧约的七十士希腊文译本里，出埃及二十五章和利未记十六章的『怜悯座』（中文和合本译为施恩座），就是用希拉斯特利昂一辞。因此，希拉斯特利昂乃是平息的地方。不但如此，希伯来二章十七节有hilaskomai，希拉斯哥迈，是名词希拉斯模斯的动词形式。钦定英文译本将希拉斯哥迈译为『为…成就和好』，其实该译为『成就平息』。基督为我们的罪成就平息。新约里有五次题到平息的事，与基督有关：两次指基督自己是平息的祭物，两次指成就平息的地方，一次指平息的行动。
12The expiation in the Old Testament was a type of the propitiation in the New Testament. Propitiation is mentioned at least five times in the New Testament. In 1 John 2:2 and 4:10 we are told that Christ, the Son of God, is Himself the propitiation for our sins. In both places the word propitiation actually means a sacrifice and should be rendered “propitiatory sacrifice.” The Greek word in these verses is hilasmos, which means “that which propitiates,” that is, a propitiatory sacrifice. In 1 John 2:2 and 4:10 the Lord Jesus is the propitiatory sacrifice for our sins. Another Greek hilasterion word regarding propitiation, hilasterion, is found in Hebrews 9:5 and Romans 3:25. Hilasterion means the place where propitiation was made. The proper reference books indicate that the word hilasterion in these two verses means the place of propitiation, and the King James Version renders it as “mercy seat seat.” In the Septuagint, the Greek translation of the Old Testament, hilasterion is the word for the term “mercy seat” in Exodus 25 and Leviticus 16. Thus, hilasterion is the place of propitiation. Furthermore, in Hebrews 2:17 is the word hilaskomai, the verbal form of the noun hilasmos. The King James Version translates hilaskomai as “make reconciliation for”; however, it should be translated “propitiate.” Christ propitiates for our sins. The matter of propitiation is mentioned five times in the New Testament in relation to Christ: twice it refers to Christ Himself as the propitiatory sacrifice, twice it refers to the place where propitiation was accomplished, and once it refers to the action of propitiation.
13新约里除了这五处说到平息以外，我们看见税吏在殿里祷告时，也用了同样的字根。（路十八13。）照著中文的繙译，税吏祷告：『神阿，宽恕我这个罪人。』然而，希腊文的意思是：『为我成就平息。』税吏实际上是说，『神阿，为我成就平息。我在你眼中是罪恶的。我需要平息。』平息是甚么意思？我们要如何一面区别平息与救赎，另一面区别平息与和好？我们若仔细读新约，就会发现和好包括平息。然而，其间是有不同的。平息的意思是你与另一人有问题；你不是得罪了他，就是欠他东西。譬如，我若亏负你或者欠你债，问题就存在于我们中间。因著这问题或债务，你对我就有所要求；除非你的要求得满足，我们之间的问题就无法得解决。因此，这就需要平息。希腊文希拉斯哥迈含示我亏负了你，现今我欠你债。我们之间有问题，妨碍了我们的关系。所以，平息与双方有关，一方亏负了另一方，欠了另一方的债，并且必须采取行动，以满足另一方的要求。得罪人的一方若要平息被得罪的一方，就必须履行对方的要求。七十士希腊文译本用希拉斯模斯这辞，繙译利未记二十五章九节和民数记五章八节的赎罪（遮罪）一辞，因为这希腊字的意思是使双方和好，并使二者成为一。这就是赎罪（遮罪）。
13In addition to these five references to propitiation in the New Testament, we find the same root used by the publican in his prayer in the temple (Luke 18:13). According to the King James Version, the publican prayed, “God, be merciful to me.” However, the Greek means, “Propitiate for me.” The publican actually was saying, “O God, propitiate for me. I am sinful in Your eyes. I need propitiation.” What is the meaning of propitiation? How shall we distinguish it from redemption on the one hand and reconciliation on the other? If we read the New Testament carefully, we will discover that reconciliation includes propitiation. Nevertheless, there is a difference between them. Propitiation means that you have a problem with another person. You have either offended him or else you owe him something. For instance, if I wrong you or am otherwise in debt to you, a problem exists between us. Because of this problem or debt, you have a demand upon me, and unless your demand is satisfied the problem between us cannot be resolved. Thus, there is the need for propitiation. The Greek word hilasmos implies that I have wronged you and that now I am indebted to you. There is a problem between us that hinders our relationship. Propitiation, therefore, involves two parties, one of which has wronged the other, has become indebted to the other, and must act to satisfy the demands of the other. If the offending party is to appease the offended party, he must fulfill his demands. The Septuagint uses the word hilasmos for the word atonement in Leviticus 25:9 and Numbers 5:8 because this Greek word means to conciliate two parties and make them one. This is a matter of atonement
14英文的赎罪（atone）这字是由at和组成的。赎罪（atonement）一辞可写成：at-one-ment，意思是使其合一。赎罪的意思就是使双方成为一。当双方已经分开，而要寻求合一时，就需要平息。这是赎罪。平息的行动就是赎罪。平息的意思是使我们与神成为一，因为我们与神之间有了间隔。使我们离开神，使我们不可能与神有直接交通的问题是甚么？问题是我们的罪。我们的罪使我们离开神的同在，并拦阻神临到我们。所以，我们需要平息，藉著满足神的要求，平息我们与神之间的关系。基督在十字架上献上自己作平息的祭物时，成就了这事。祂在十字架上为我们成就了平息，并带我们归向神，使我们与神成为一。
14The word atone is composed of two words, “at” and “one.” We may write the word atonement this way: at- one one-ment. Atonement is at-one-ment. The meaning of atonement is to bring two parties into one. When two parties have been separated and seek to be in oneness, there is the need for propitiation. This is atonement. The action of propitiation is atonement. Propitiation means to make us one with God because there had been a separation between us and God. What was the problem that kept us from God, that made it impossible to have direct fellowship with Him? The problem was our sins. Our sins kept us away from God’s presence and hindered God from coming to us. Therefore, we needed propitiation to appease God’s demands. Christ accomplished this on the cross when He offered Himself as the propitiatory sacrifice. On the cross He propitiated for us and brought us back to God, making us one with God.
2 救赎
2. The Redemption
15平息与救赎之间有甚么不同？救赎这辞的意思是，将原来是你的，却失去了的东西买回。这本诗歌属于我。倘若这本诗歌遗失了，而我付代价将牠买回，我就是赎回这本诗歌。因此，救赎的意思是出代价重新得回。
15What is the difference between propitiation and redemption? The word redeem means to purchase back something which originally was yours but which had become lost. This hymnal belongs to me. If the hymnal becomes lost and I pay the price of buying it back, I would be redeeming the hymnal. Thus, redemption means to repossess at a cost
16我们原来属于神，是祂的产业；然而，我们失丧了。虽然如此，神不放弃我们。祂付代价将我们买回，付极重的代价重新得回我们。这就是救赎。甚至在我们失丧了之后，祂还是渴望再得著我们。然而，神这样作并不容易，因为我们失丧了，就使我们牵连到罪和许多其他违反祂公义、圣别并荣耀的事里。因为我们失丧了，我们在神的公义、圣别、和荣耀上与祂有许多问题。我们在三重的要求，公义、圣别、和荣耀的要求之下。许多要求置于我们身上，而我们不可能履行这些要求。代价太大了。神为我们付了代价，以极大的代价重新得回我们。基督死在十字架上，为我们成就永远1的救赎。（加三13，彼前二24，三18，林后五21，来十12，九28。）祂的血为我们得到了永远的救赎。（来九12，14，彼前一18～19。）
16We originally belonged to God. We were His possession. However, we were lost. Nevertheless, God did not give us up. He paid the price to have us back, repossessing us at a great cost. This is redemption. Even after we had become lost, He desired to regain us. However, this was not easy for God to do because our being lost involved us in sins and in many other things that were against His righteousness, holiness, and glory. Because we were lost we had many problems with God in respect to His righteousness, holiness, and glory. We were under a threefold demand, the demand of righteousness, holiness, and glory. Many requirements were laid upon us, and it was impossible for us to fulfill them. The price was too great. God paid the price for us, repossessing us at a tremendous cost. Christ died on the cross to accomplish eternal redemption for us (Gal. 3:13; Pet. 2:24; 3:18; 2 Cor. 5:21; Heb. 10:12; 9:28). His blood has obtained eternal redemption for us (Heb. 9:12, 14; 1 Pet. 1:18-19).
3 和好
3. The Reconciliation
17作仇敌的问题比需要平息的问题更严重。我若是你的仇敌，平息就还不彀；我需要和好。罪人需要平息，仇敌需要和好。仇恨是人与神之间最大的问题。我们作神仇敌的时候，不但需要平息，也需要和好。平息主要是对付罪，和好是对付罪和仇恨；所以，和好包括平息。罗马五章告诉我们，在我们得救之前，我们是罪人，也是仇敌。我们是罪人，需要平息；我们是仇敌，需要和好。平息与和好之间的不同在这里：平息是为著罪；和好是为著罪和仇恨。
17The problem of being an enemy is even more serious than the problem that necessitates propitiation. If I am your enemy, propitiation is inadequate. I need reconciliation. Sinners need propitiation; enemies need reconciliation. Enmity is the greatest problem between man and God. When we were enemies of God, we not only needed propitiation, but also reconciliation. Propitiation mainly deals with sins; reconciliation deals with enmity as well as sins. Therefore, reconciliation includes propitiation. Romans 5 tells us that before we were saved we were both sinners and enemies. As sinners we needed propitiation and as enemies we needed reconciliation. Herein lies the difference between propitiation and reconciliation: propitiation is for sins; reconciliation is both for sins and enmity.
18和好是基于基督的救赎，（罗五～11，）并藉著神的称义得成就。（林后五18～19，罗五1，。）因此，和好是救赎同称义的结果。在前面各点里，我们主要是说到几个名词的定义─神的义、称义、平息、救赎、和好。我们一旦知道这些名词正确的定义，就能领会得称义是甚么意思。现在我们要直接论到称义。
18Reconciliation is based upon Christ’s redemption (Rom. 5:1 0, 1 1) and was accomplished through 10 God’s justification (2 Cor. 5:18-19; Rom. 5:1, 11). Hence, reconciliation is the issue of redemption 11 with justification. In the previous points we mainly covered the definition of various terms — the righteousness of God, justification, propitiation, redemption, and reconciliation. Once we have the proper definition of these terms, we can understand what it means to be justified. Now we shall deal directly with justification.
参 神的义
III. THE RIGHTEOUSNESS OF GOD
已经显明出来
HAVING BEEN MANIFESTED
19称义是甚么？称义的意思就是神的义已经显明出来。虽然神的义存在了多少世代，却没有向我们显明；直到我们相信主，并呼求祂的名，然后神的义才向我们显示出来。神的义显示出来，就是显明出来。我们相信主耶稣，神的义就向我们显明出来。神的义显明，在罗马书里题起两次。一章十七节说，神的义本于信显示与信。神的义在福音上，本于我们的信显示与我们的信。然后三章二十一节说，神的义在律法以外已经显明出来，有律法和申言者为证。
19What is justification? Justification means that the righteousness of God has been manifested. Although the righteousness of God has existed forages, it was not manifested to us until we believed in the Lord and called on His name. Then the righteousness of God was revealed to us. When God’s righteousness is revealed, it is manifested. It is manifested to us when we believe in the Lord Jesus. The manifestation of God’s righteousness is mentioned twice in the book of Romans. Romans 1:17 says that the righteousness of God is revealed out of faith to faith. The righteousness of God is manifested in the gospel out of our faith and to our faith. Then Romans 3:21 says that the righteousness of God has been manifested without law, being witnessed by the law and the prophets
一 在律法以外
A. Without Law
20神的义在律法以外已经显明出来，意思是牠与律法无关。绝不要将神的义与律法混合，必须将二者分开。神的义与律法无关。我们绝不能到律法那里去得著神的义。就神的义而论，律法过去了。律法是旧的经纶。如今在律法以外，离开律法，神的义藉著信耶稣基督，已经显明出来。
20That the righteousness of God has been manifested without law means it has nothing to do with the law. Never mix the righteousness of God with the law. They must be kept separate. God’s righteousness has nothing to do with the law. We can never obtain God’s righteousness by going to the law. As far as God’s righteousness is concerned, the law is over. The law was the old dispensation. Now without law, apart from the law, the righteousness of God has been manifested through faith of Jesus Christ.
二 藉著信耶稣基督
B. Through Faith of Jesus Christ
21研究圣经的人对『信耶稣基督』（直译，耶稣基督的信）（罗三22）的解释有很大的难处。有些人说这辞的意思是我们相信耶稣基督的行动。有些人争辩说是指耶稣的信，就是耶稣的信成为我们的。我要这样说：真正的信是凭著主耶稣的信而相信祂。我们凭著耶稣基督的信相信祂，因我们没有自己的信。耶稣是我们信心的创始者与成终者。（来十二2。）我们越看自己，越察验自己，我们的信就消失得越快。信不是我们自己的发明；牠绝不能由我们发起。我们不可能产生信。信是基督自己的一方面。事实2:20上，信就是基督。加拉太二章二十节说，我们乃是在神儿子的信里，与祂联结而活。我不是凭著我的信─我没有自己的信─乃是凭著活神儿子的信而活；祂有信，并且祂自己对我就是信。你若看自己，绝不会找著信，但你若忘记自己，并且说，『哦，主耶稣，我爱你，』信会立刻在你里面升起。这信是耶稣的信，或者可以说，是耶稣在我们里面相信。因此，『藉著信耶稣基督』这辞，意思是凭著耶稣基督的信相信祂。神的义在律法以外，藉著我们凭耶稣基督的信相信祂，已经显明出来。我们乃是凭著基督的信，不是凭著自己的信相信祂。基督是我们的信。绝不要说你信不来，因为你要信就能信。不要试著凭自己信，因为你越试，你所有的信就越少。只要说，『哦，主耶稣，我爱你。主耶稣，你真好。』你若这样作，立刻就会有信。我们凭著耶稣基督的信相信祂，而神的义本于这信显示与这信，就向一切信的人显示出来。
21Bible students have great difficulty with the phrase “faith of Jesus Christ” (3:22). Some say that it means our act of believing in Jesus Christ. Others argue that it refers to the faith of Jesus, that the faith of Jesus becomes ours. I would put it this way: genuine believing is to believe in the Lord Jesus by His faith. We believe in Jesus Christ by His faith, for we have no faith of our own. Jesus is the Author and Finisher of our faith (Heb. 12:2). The more we look at ourselves and examine ourselves, the faster our faith disappears. Faith is not our invention; it can never be initiated by us. It is impossible for us to generate faith. Faith is an aspect of Christ Himself. In fact, faith is Christ. Galatians says that we live by the faith of the Son of God. I do not live by my faith—I have no faith of my own—but by the faith of the Son of the living God who has faith and who Himself is faith to me. If you look at yourself, you will never find faith, but if you forget about yourself and say, “O Lord Jesus, I love You,” faith will immediately rise up within you. This faith is the faith of Jesus, or we may say it is Jesus believing within us. Thus, the phrase “through faith of Jesus Christ” means believing in Jesus Christ by His faith. The righteousness of God has been manifested apart from the law by our believing in Jesus Christ by His faith. We believe in Christ by His faith, not by our own. Christ is our faith. Never say that you cannot believe, for you can believe if you want to. Do not try to believe by yourself, because the more you try the less faith you have. Simply say, “O Lord Jesus, I love You. Lord Jesus, You are so good.” If you do this, you will have faith immediately. We believe in Jesus Christ by His faith, and out of this faith and to this faith the righteousness of God is revealed to all who believe.
三 满足神公义律法和神荣耀的要求
C. Meeting the Requirements of God’s Righteous Law and God’s Glory
22神的义已经显明出来，满足祂公义律法和祂荣耀的要求。（罗三。）我们相信主耶稣，就接受神的义；这义满足神一切的要求。在罗马三章，我们看见神的要求有两类：祂公义和祂荣耀的要求。保罗清楚说到神的律法和神的荣耀。我们都干犯了律法，也都亏缺了荣耀。所以，罗马三章二十三节说，众人都犯了罪，亏缺了神的荣耀。
22The righteousness of God has been manifested to meet the requirements of His righteous law and His glory (3:23). When we believe in the Lord Jesus, we 23 receive the righteousness of God which meets all the requirements of God. In Romans 3 we find that the requirements of God are of two categories: the requirements of His righteousness and His glory. Paul clearly mentions God’s law and God’s glory. We have all broken the law and we have all come short of the glory. Therefore, Romans 3:23 says that all have sinned and come short of God’s glory.
23为甚么保罗忽然题起神的荣耀？答案与二十五节所题的平息处有关。保罗写罗马书的这一部分时，可能想起见证的柜，尤其是遮罪盖（施恩座）的图画。这盖上面有荣耀的基路伯。正如我们已经指出的，盖底下有律法，暴露百姓的罪恶并定罪他们，盖上面有两个基路伯，代表神的荣耀并注视百姓的每一行动。盖底下有暴露人的律法；盖上面有鉴察并注视人的基路伯。暴露并定罪人的律法，表征照著律法而有之神公义的要求；注视人的基路伯，表征照著神的彰显而有之神荣耀的要求。除非这些要求得以履行，神得著满足，否则罪人就无法接触神，神也无法与他们来往。为著遮罪的血，阿利路亚！遮罪的血弹在遮罪盖上，就满足了公义律法和神荣耀的要求。平息不但是一个行动，也是一个地方。平息是神能与人相会的地方。在圣灵的默示之下，保罗放胆说，这平息的地方就是耶稣基督。神摆出基督耶稣作平息处，（三25，）这平息处是神能与人相会的地方。这地方就是主耶稣基督的人位。虽然许多基督徒爱主耶稣，并领悟祂对他们是如此丰富，但他们也许不知道基督是平息的地方，在这里神能与我们相会，我们也能接触神。在我们知道这地方之前，我们一想到接近神就感到害怕，但如今我们不再怕祂。在基督这平息处，我们能与神相会。这是保罗写罗马三章的意义。他用约柜连同遮罪盖的豫表，显示称义的意义。在这宇宙中，主耶稣已被摆出作平息处，所有的罪人可到祂这里来与神相会。今天我们在那里？我们在平息的地方。我们的确有地位、有立场与神相会，神也有同样的立场与我们来往。律法在那里？律法在平息处之下；牠被平息的基督遮盖。神的荣耀在那里？牠在我们上面，但牠对我们没有要求，因为我们是在基督这平息的地方。在这里我们得称义。在这平息处，我们在神的公义上与神一样。我们与神彼此相符，也互相称许。我们称许神，神也称许我们；神称义我们，我们也称义祂。
23Why does Paul suddenly mention the glory of God? The answer involves the propitiation cover mentioned in verse 25. As Paul was writing this part of Romans, he probably had in his mind the picture of the ark of the testimony, especially the propitiation cover. Upon this cover were the cherubim of glory. As we have already pointed out, underneath the cover was the law exposing the sinfulness of people and condemning them, and above the cover were the two cherubim representing God’s glory and observing every action of the people. Underneath the cover was the exposing law; above the cover were the watching and observing cherubim. The exposing and condemning law signified the requirements of God’s righteousness according to the law, and the observing cherubim signified the requirements of God’s glory according to the expression of God. Unless these requirements were fulfilled and God was satisfied, there was no way for sinners to contact God and for God to communicate with them. Hallelujah for the expiating blood! The expiating blood was sprinkled upon the propitiation cover, meeting the requirements of the righteous law and of God’s glory. Propitiation is not only an action; it is a place. Propitiation is a place where God can meet with man. Under the inspiration of the Holy Spirit, Paul was bold to say that this propitiation place is Jesus Christ. God has set forth Christ Jesus as a propitiation cover (3:25), and this propitiation cover is the propitiation place where God can meet with man. This place is the Person of Jesus Christ the Lord. Although many Christians love the Lord Jesus and realize that He is so much to them, they may not know that Christ is a propitiation place where God can meet with us and where we can contact God. Before we knew of this place, we were frightened by the thought of approaching God, but now we are no longer afraid of Him. Upon Christ as the propitiation cover we can meet with God. This is the meaning of Paul’s writing in Romans 3. He used the type of the ark with its cover to show the meaning of justification. In this universe the Lord Jesus has been set forth as the propitiation place, and all sinners may come to meet God upon Him. Where are we today? We are on the propitiation place. We do have a position, a ground to meet with God, and God has the same ground to communicate with us. Where is the law? The law is under the propitiation cover; it is covered by the propitiating Christ. Where is God’s glory? It is above us, yet it has no claim against us because we are upon Christ as the propitiation place. Here we are justified. On this propitiation cover we are the same as God in His righteousness. We and God correspond to one another and are mutually approved. We approve God, and God approves us; God justifies us, and we justify Him.
24我们能称义神，你以为这样说是太大胆么？罗马三章四节给我们这样说的依据。这节说，好叫神说话的时候，显为公义；被人审判的时候，可以得胜。我们能称义神。我曾好几次这样作。虽然我承认我是罪人，但我不是盲目的跟从神。我尽所能的证实祂的话；至终，我完全称许神是对的。不要怕研究神，要探索神一下，看祂对不对。你若探索祂，你会发觉祂百分之一千，甚至百分之一百万的对。你会称义神。在基督这平息处，神与我们互相称许。照著我们的经历，不是神先称许我们，乃是我们先称许神。我们不知道神花了多少时间使我们确信祂的义。我们是悖逆的，并且说，『我不喜欢神。神不对。』在我们得救以前，我们都这样想。许多人顶撞神说，『神若是对的，为甚么地上有这么多可怜的人？神若是对的，为甚么国际间没有公理？』他们承认有神，但宣称祂不是义的。我们许多人能见证同样的事，承认我们以为神是错的，以为祂不是义的。然而，神一直忍耐我们，为我们作许多事，直到祂最终使我们确信祂的义。谁先称义谁？我们先称义神。当神使我们确信祂的义，我们就称义祂，并悔改流泪说，『神，赦免我。我是罪恶、不洁的。我需要你的赦免。』我们呼求主耶稣的名时，我们不但被摆在基督里面，也被摆在基督上面。现今我们在作我们平息处的基督上面，在这里神与我们能彼此称义。我们宣告：『神，你是义的。我对你没有问题。』然后神回答：『亲爱的孩子，我对你也没有问题。』首先我们称许神，然后神称许我们。我们称义神，然后神称义我们。这一切都是发生在基督这平息的地方。在祂下面律法被遮盖，在祂上面基路伯喜乐，因为看见发生在祂这平息处上面的互相称义。
24Do you think it is too bold to say that we can justify God? Romans 3:4 gives us the ground to say it. This verse says that God should be justified in His sayings and overcome when He is judged. We can justify God. I have done this a number of times. Although I recognized that I was a sinner, I did not follow God blindly. I tried my best to verify His words. Eventually, I fully approved God as being right. Do not be afraid to study about God and investigate Him a little to see whether He is right. If you investigate Him, you will find that He is one thousand percent, even one million percent right. You will justify God. On Christ as the propitiation cover, God and we mutually approve one another. According to our experience, it was not God who firstly approved us, but we who approved God. We do not know how much time God spent to convince us of His righteousness. We were rebellious and said, “I don’t like God. God is not right.” We all thought this way before we were saved. Many people speak against God saying, “If God is right, why are there so many poor people on the earth? If God is right, why is there no justice among the nations?” They admit that there is God, but claim that He is not righteous. Many of us can testify the same thing, confessing that we thought God was wrong, that He was not righteous. However, God has been patient with us, doing many things for us until He finally convinced us of His righteousness. Who justified whom first? We firstly justified God. When we were convinced by God of His righteousness, we justified Him and wept in repentance, saying, “God, forgive me. I’m so sinful and unclean. I need Your forgiveness.” When we called on the name of the Lord Jesus, we not only were put into Christ but upon Christ. Now we are upon Christ as our propitiation place where God and we can justify one another. We declare, “God, You are righteous. I have no problem with You.” Then God replies, “Dear child, I have no problem with you either.” Firstly, we approved God; then God approved us. We justified God; then God justified us. All this happened upon Christ as the propitiation place. Under Him the law is covered and upon Him the cherubim are joyous when they see the mutual justification that occurs upon Him as the propitiation cover.
25现今我们在那里？我们在耶稣基督这平息的地方。我们在平息处上面。律法在我们脚下，神的荣耀在我们头上得著满足。律法静默无声，不能再控告我们；但神的荣耀能满足的因我们而欢乐。在平息处上面，我们享受神完全的称义。
25Where are we now? We are on Jesus Christ as the propitiation place. We are on the propitiation cover. The law is under our feet, and the glory of God is over our head satisfied. The law has been silenced; it can no longer speak against us, but the glory of God can rejoice over us with satisfaction. Here upon the propitiation cover we enjoy God’s full justification
肆 神的义
IV. THE RIGHTEOUSNESS OF GOD
已经显示出来
HAVING BEEN SHOWN
一 向旧约的圣徒
A. To the Old Testament Saints
26在神越过旧约圣徒的罪上，神的义已经向他们显示出来。保罗在罗马三章二十五节用『越过』这辞。在旧约时代，人的罪并没有除去，仅为遮罪的血所遮盖。他们的罪没有除去，直到耶稣基督死在十字架上。『看哪，神的羔羊，除去世人之罪的！』（约一。）主耶稣死在十字架上之前，旧约圣徒的罪还在，然而这些罪为豫表基督之祭牲的血所遮盖。神必须越过他们的罪，因为祂是义的。豫表基督之祭牲的血流在神面前，公义的神就不得不越过那血所遮盖的一切罪。神在越过那些被遮盖的罪上，显示了祂的义。让我举例说明。假定我欠某人十亿美金。我不可能付出这笔钱，但是我对那人有了债务，必须偿还他。然而，我有位朋友是亿万富翁。我的朋友前去告诉双方没有问题，他自己要偿还全部债务，并且他写了本票作证据。一旦本票交付并被接纳，我就必因著公义得释放。同样，旧约圣徒欠神巨额债务，但有本票─弹在施恩座上遮罪祭牲的血─保证基督要来除去罪。这本票遮盖旧约圣徒一切的罪。基督死在十字架上并付了完全的代价，就赎回本票。所以，因著神的义，神就必须越过他们的罪。祂这样作，就向旧约的圣徒显示了祂的义。这是罗马三章二十五节的意义。
26The righteousness of God was shown to the Old Testament saints in God’sp as sing by their sins. Paul uses this term “passing by” in Romans 3:25. During Old Testament times, the sins of the people had not been taken away, but only covered by the expiating blood. Their sins were not carried away until Jesus Christ died on the cross. “Behold the Lamb of God who takes away the sins of the world” (John 1:29). Before the Lord Jesus died on the cross, the sins of 29 the Old Testament saints still remained, although they were covered with the blood of the type of Christ. God had to pass by their sins because He is righteous. The blood of the type of Christ was shed in the presence of God, and the righteous God was compelled to pass by all the sins covered by that blood. In passing by those covered sins God showed forth His righteousness. Let me illustrate. Suppose I owe a certain person a billion dollars. Although it is impossible for me to pay this amount, I am bound by that person to pay him. However, I have a friend who is a billionaire. My friend proceeds to tell both parties that there is no problem, that he himself will pay the full debt, and he writes a promissory note as evidence. Once the promissory note has been delivered and accepted, I must be released because of righteousness. Likewise, the Old Testament saints owed God a tremendous amount, but there was a promissory note—the blood of the expiatory sacrifice sprinkled on the propitiation cover — which guaranteed that Christ would come to take away sins. This promissory note covered all the sins of the Old Testament saints. Christ redeemed the promissory note when He died on the cross and paid the full price. Therefore, because of His righteousness God had to pass by their sins. In so doing, He has shown His righteousness to the Old Testament saints. This is the meaning of Romans 3:25.
二 向新约的圣徒
B. To the New Testament Saints
27在神称义新约圣徒的事上，神的义已经向他们显示出来。神因祂的恩典，藉著在基督里的救赎，并藉著我们信耶稣，已白白的称义我们。（三24，26。）基督既为我们的罪付了代价，并成就了完全的救赎，满足神一切的要求，神要成为义的，就必须称义我们。在神一面，称义是因祂的义；在我们一面，称义是因祂白白的恩典，并非因行律法。我们要因行律法得称义，就需要作工，但要因著在基督里的救赎称义，就不需要作工；称义乃是因祂的恩典白白赐给的。我们原不配得；但因著基督那满足神一切要求的救赎，神因祂的义，就必须称义我们。因此，神在越过旧约圣徒的罪上，并在称义新约圣徒的事上，已经向他们显示祂的义。今天神对待我们，不是仅仅越过我们的罪，乃是称义我们。神已称义我们了。
27God’s righteousness has been shown to the New Testament saints in God’s justifying them. God has justified us freely by His grace through the redemption in Christ and through the faith of Jesus (3:24, 26). Since Christ has paid the price for our sins and has accomplished the full redemption to meet all of God’s requirements, God, in order for Him to be just, must justify us. On God’ss i de justification is by His righteousness; on our side justification is by His free grace as compared with justification by the work of the law. To be justified by the work of the law we need to work, but to be justified by the redemption in Christ there is no need of our work; it is freely given by His grace. We do not deserve it. But God is bound by His righteousness to justify us because of the redemption of Christ which meets all His requirements. Thus, God has shown His righteousness to the Old Testament saints in passing by their sins and to the New Testament saints in justifying them. God’s dealing with us today is not simply to pass by our sins, but to justify us. God has justified us
伍 没有可夸的
V. BOASTING BEING EXCLUDED
28因此，没有可夸的。我们没有人有甚么可夸的。我们得称义，不是藉著行的律，乃是藉著信的律。（三27。）这信不是起源于我们，乃是出于活的基督。
28Because of this, boasting is excluded. None of us has anything of which to boast. We have not been justified by the law of works, but by the law of faith (3:27). This faith does not originate with us; it is of the living Christ
陆 一位神称义两班人
VI. ONE GOD JUSTIFYING TWO PEOPLES
29神乃是一位。这一位神称义犹太人，也称义外邦人。（三30。）祂是犹太人和外邦人的神。（29。）保罗这样说，就为基督的身体铺了路。神对待一班人若与对待另一班人不同，就很难有身体的生活。然而，神对待所有的人只有一个方法。这一位神用祂的一个方法将不同的人聚集为一。无论我们是犹太人或外邦人，称义我们众人的乃是一位神。我们中间有好些犹太籍的弟兄姊妹，神以祂称义我们的同样方式称义他们。这一位神称义我们众人，好使我们成为一，作基督的身体。
29God is one. This one God justifies both the Jews and the Gentiles (3:30). He is the God both of Jews and Gentiles (3:29). In saying this Paul paves the way for the Body of Christ. If God’s dealing with people differed from one group to another, it would be difficult to have the Body life. However, God has one way of dealing with all people, and this one God with His one way brings the different peoples together as one. Whether we are Jews or Gentiles, it is the one God who justifies us all. Among us we have a number of Jewish brothers and sisters, and God has justified them in the same way as He has justified us, the Gentiles. The one God has justified all of us that we may be one as the Body of Christ.
30神本于信称那受割礼的为义，也藉著信称那未受割礼的为义。请注意这里所用不同的介系词：犹太人，那受割礼的，是本于信得称义；外邦人，那未受割礼的，是藉著信得称义。这是甚么意思？犹太人在神面前有作祂子民的地位。尽管犹太人有不信和明显的不洁，他们仍有作神子民的地位。我们必须承认这点，并且谨慎如何说到犹太人，因为神要论到他们说，『他们是我的子民。』他们既有作神子民的立场，就大不一样了，我们需要尊重这个。在创世记十二章三节，神应许犹太人的祖宗亚伯拉罕：祝福他的，必蒙神祝福；咒诅他的，必受神咒诅。神不断在应验创世记十二章三节。凡以咒诅的方式摸著犹太人的，必受咒诅。已过二十五个世纪，没有例外：每个咒诅犹太人的个人和国家都受了咒诅，每个祝福犹太人的人都蒙了祝福。虽然今天犹太人的光景与神不对，但他们在地位上仍是神的子民。在罗马书别处保罗说，神的拣选是没有后悔的。（十一28～29。）犹太人是神所拣选的，而神的拣选是永远的。无论犹太人目前多么不信，他们在地位上仍是神的子民。所以，神称义犹太人是本于信，不是藉著信。为甚么不是藉著信？因为犹太人已经有地位。然而，当神称义外邦人时，祂必须藉著信称义他们，因为他们是远离神的。在外邦人与神之间有很大的距离。因著犹太人，那受割礼的，已经有地位，所以他们是本于信得称义；因著外邦人离神甚远，所以他们是藉著信得称义。外邦人乃是藉著信达到对的地位。这两种情形都是在于信。一位神称义我们众人。犹太人和外邦人都在一位神之下，以同一的方式得称义。保罗在罗马三章二十九至三十节的话，为十二章里基督的身体铺了路。无论我们是犹太信徒或外邦信徒，我们在一位神的一个经纶之下，乃是在基督里的一个身体。
30God justifies the circumcision out of faith and the uncircumcision through faith. Notice the prepositions: the Jews, the circumcision, are justified out of faith; the Gentiles, the uncircumcision, are justified through faith. What does this mean? The Jews have a position before God as His people. In spite of their unbelief and apparent uncleanness, the Jews still have the position as God’sp eople. We must recognize this and be careful how we refer to the Jews, for God will say of them, “They are My people.” Having the standing as God’sp eople makes a great difference, and we need to respect it. In Genesis 12:3 God promised to Abraham, the forefather of the Jews, that whoever blessed him would be blessed by God and that whoever cursed him would be cursed by God. God continues to fulfill Genesis 12:3. Whoever touches the Jews in the way of cursing will be cursed. Throughout the past 25 centuries there has been no exception: every individual and nation, that has cursed the Jews has been cursed and everyone who has blessed the Jews has been blessed. Although the Jews are conditionally not right with God today, they are still the people of God positionally. Elsewhere in Romans Paul says that God’ss election is irrevocable (11:28-29). The Jewish people are God’ss election, and God’ss election is eternal. Regardless of how unbelieving the Jews are at present, they still are the people of God positionally. Therefore, when God justifies the Jews, He justifies them out of faith, not through faith. Why is it not through faith? Because the Jews have the position already. However, when God justifies the Gentiles, He must justify them through faith because they are far away from God. There is a great distance between the Gentiles and God. Since the Jews, the circumcision, already have the position, they are justified out of faith; since the Gentiles are a great distance from God, they are justified through faith. It is through faith that the Gentiles reach the right position. In both cases it is a matter of faith. One God justifies us all. Both Jews and Gentiles are under one God and in one way. Paul’sword in Romans 3:29-30 prepares the way for the Body of Christ in chapter 12. Whether we are Jewish believers or Gentile believers, we are one Body in Christ under the one economy of the one God.