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罗马书生命读经 · 第52篇

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DESIGNATION
1我们读罗马书的时候，可能会注意定罪、称义、圣别以及得荣，却忽略了儿子名分、变化、模成以及身体生活。罗马书的中心思想不是定罪，也不是称义，甚至不是圣别或得荣。保罗在一章一节及三节说，他是被分别出来归于神福音的，而这福音乃是论到神的儿子。这指明福音的中心观念与神的儿子有关。神的心意乃是要领许多的儿子进荣耀里去。
1In our reading of Romans we may pay attention to condemnation, justification, sanctification, and glorification, but neglect the matters of sonship, transformation, conformation, and the Body life. The central thought of Romans is not condemnation nor justification; it is not even sanctification nor glorification. In 1:1 and 3 Paul says that he was separated unto the gospel of God concerning God’sS on. This indicates that the central concept of the gospel of God is related to the Son of God. God’sin tent i on is to bring many sons into glory
神渴望得著许多的儿子
GOD’S DESIRE TO HAVE MANY SONS
2从圣经看，儿子名分的属灵意义乃是，儿子是父亲的彰显。神渴望得著许多的儿子，因为祂的心意乃是要使自己得著团体的彰显。祂所要的不是仅仅在祂的独生子里得著个人的彰显，乃是在许多的儿子里得著身体的彰显，团体的彰显。约翰一章十八节说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』神在祂的独生子里得著彰显虽然很美妙，但神仍然渴望在许多儿子里得著彰显。神的心意是要祂的独生子在许多弟兄中作长子。在基督复活之前，神只有一个儿子；就是说，祂只有一个个人的彰显。但藉著基督的复活，神现今有许多的儿子；就是说，祂得著团体的彰显。我们许多人所受的教导是说，我们是罪人，神爱我们，所以差遣祂的儿子死在十字架上，好救赎我们。不仅如此，也有人告诉我们，我们这些基督徒应当为著神的荣耀而活，并且要追求享受与祂的交通。我们又受教导说，我们至终会上天堂。我们中间少有人听说过，神的目标是要产生许多的儿子，作祂团体的彰显。神要藉著得荣的众子这个团体的身体得著彰显，直到永远。这乃是神的心意。
2According to the Bible, the spiritual significance of sonship is that a son is the expression of his father. God desires to have many sons because His intention is to have Himself expressed in a corporate way. He does not want simply an individual expression in the only begotten Son, but a Body expression, a corporate expression, in many sons. John 1:18 says, “No one has ever seen God; the only begotten Son, Who is in the bosom of the Father, He has declared Him.” Although God’sex press i on in the only begotten Son is marvelous, God still desires an expression in many sons. His intention is to make the only begotten Son the Firstborn among many brothers. Before the resurrection of Christ, God had just one Son; that is, He had an individual expression. But by means of Christ’s resurrection, God now has a multitude of sons; that is, He has a corporate expression. Many of us were taught that we were sinners, that God loved us, and that God sent His Son to die on the cross for our redemption. Furthermore, we were told that as Christians we should live for the glory of God and seek to enjoy fellowship with Him. Then we were taught that we shall eventually be taken to heaven. Very few of us had heard about God’s goal to produce many sons for His corporate expression. For eternity, God will be expressed through a corporate Body of glorified sons. This is His intention
基督是模型与榜样
CHRIST AS THE MODEL AND PATTERN
3照罗马书看，神的福音乃是儿子名分的福音。神福音的中心目标，是要产生模成祂儿子之形像的众子。（八29。）神的独生子，乃是产生众子的榜样与模型。一章三至四节描述这个模型，而八章启示大量生产。最终，独生子（模型）要成为许多弟兄（大量生产）中的长子。
3According to the book of Romans, the gospel of God is a gospel of sonship. The central aim of God’s gospel is to produce many sons conformed to His Son (8:29). His only begotten Son is a pattern, a model, for the producing of the many sons. Romans 1:3 and 4 describe this model, whereas Romans 8 reveals the mass production. Eventually, the only begotten Son— the model — will become the Firstborn among many brothers—the mass production.
4基督这个模型有两种性情：照著肉体的性情，以及照著圣别之灵的性情。四节的『圣别』是指神的素质、本质。基督成为肉体之前没有人性－照著肉体的性情。祂藉著成为肉体穿上了人性。然而，祂穿上人性时，并没有失去神性。因此，祂在地上的时候，乃是一个奥秘。按祂的外表看，祂不折不扣是一个人。但是祂说的许多话，作的许多事，都是不寻常的，是一般人说不出来，也作不到的。例如，主在约翰福音说，祂是生命，祂是实际。（十四6。）祂也说，『我是…光，』（八12，）『我就是生命的粮。』（六35。）不仅如此，祂说，不信祂的人不能得著永远的生命。（三36。）没有一个哲学家敢作这样的声明。因著基督有神性，也有人性，所以当祂在地上的时候，人对于祂的身分就感到好奇。他们认识祂的家人，但他们无法解释，祂怎么能彀作出一些事情来。（太十三54～56。）他们之所以迷惑，乃是因为神的儿子穿上了人性。那些负责把基督钉十字架的人，并不明白钉十字架乃是基督被标出、得荣耀的绝佳之路。我们可以用康乃馨种子来说明这一点。一粒种子若埋在土里了结了，至终就会发芽、生长并开花。同样的原则，基督藉著死与复活，『开花』成为神的儿子。撒但认为，基督被钉死在十字架上，就表示祂被了结；但是主耶稣知道，这实际上乃是一个开始，因为钉十字架使祂能彀按圣别的灵，藉著从死人中复活而被标出。没有死，就不可能有复活。阿利路亚，基督在复活里，以大能标出为神的儿子！
4As the model, Christ has two natures: the nature according to the flesh and the nature according to the Spirit of holiness. “Holiness” in verse 4 refers to the essence, the substance, of God. Before His incarnation, Christ did not have humanity, the nature according to the flesh. Through incarnation He put on human nature. However, when He put on the human nature, He did not lose the divine nature. Thus, when He was on earth, He was a mystery. According to His outward appearance, He was altogether a human being. But many of the things He said and did were extraordinary, things which no ordinary human being could possibly say or do. For example, in the Gospel of John the Lord said that He was the life and that He was the truth (14:6). He also said, “I am the light” (8:12), and, “I am the bread of life” (6:35). Furthermore, He said that anyone who did not believe in Him could not have eternal life (3:36). No philosopher would dare make such a statement. Because Christ is both divine and human, people wondered about His identity when He was on earth. They knew His family, but they could not explain how He was able to do certain things (Matt. 13:54-56). The reason for their perplexity was that the Son of God had clothed Himself with humanity. Those responsible for the crucifixion of Christ did not realize that crucifixion was the best way for Him to be designated, to be glorified. We may use a carnation seed to illustrate this point. If the seed is put to an end by being buried in the soil, it will eventually sprout, grow, and blossom. In the same principle, through death and resurrection Christ “blossomed” as the Son of God. Satan expected the crucifixion of Christ to mark His termination, but the Lord Jesus knew that this was actually the beginning, that it would lead to His designation according to the Spirit of holiness out of the resurrection from the dead. Without death, there can be no resurrection. Hallelujah, in resurrection Christ was designated the Son of God in power
5标出为神儿子的基督，仍然有两种性情－神性与人性。然而，祂现在所具有的人性，并不是天然的人性，乃是在复活里拔高的人性。甚至祂的肉体也被标出为神的儿子。因此，祂已经被标出为兼有神性与人性之神的儿子。基督是这样一位奇妙的人物，祂成了所有要被标出为神儿子之人的模型与榜样。神的儿子必须具有神性，以及复活、得荣、拔高的人性。
5As the designated Son of God, Christ still has two natures, both that of divinity and that of humanity. However, the humanity He has now is not the natural humanity, but the humanity uplifted in resurrection. Even His flesh has been designated the Son of God. Hence, He has been designated the Son of God with both divinity and humanity. As such a marvelous Person, He has become the model, the pattern, of all those who are being designated sons of God. A son of God must have both the divine nature and the resurrected, glorified, uplifted human nature.
众子的两种性情
THE TWO NATURES OF THE MANY SONS
6神并不要我们失去我们的人性。相反的，我们要带著我们的人性直到永远；但我们在永世里的人性不是天然的，乃是复活、得荣、拔高的人性。林前十五章说到天然的身体与属灵的身体（复活的身体）的对比，可以证明这一点。今天我们这物质的身体就像一粒种子；但是有一天，这粒『种子』要复活并得荣。
6God does not intend that we lose our humanity. On the contrary, we shall bear our humanity for eternity. But our humanity in eternity will not be natural; it will be resurrected, glorified, and uplifted. This is proved by the contrast between the natural body and the spiritual body, the resurrection body, in 1 Corinthians 15. Today our physical body is like a seed. But one day this “seed” will be resurrected and glorified
7我们怎么能彀有神性？乃是藉著基督的灵在我们的灵里重生了我们。基督藉著成为肉体穿上了人性，因此祂有两种性情－神性和人性。基督藉著复活并作为那灵进到我们里面，就将神性带到我们里面。因此，我们也有两种性情－人性与神性。我们因著从那灵而生，就有分于神的性情。（彼后一4。）我们能说，『主，你如何有两种性情，我们也照样有两种性情。你有神性也有人性，我们有人性也有神性。阿利路亚，我们和你一样！主，你有我们的性情，我们也有你的性情。你有神性和人性，我们也有人性和神性。你是身体的头，我们是你身体上的肢体。主，你是神的儿子，我们也是神的儿子。』当我们这样向主说的时候，主会珍赏这话。当我们宣告，神不再只有一个儿子『独生子』，乃是有许多的儿子，其中基督是长子，我们是神的众子这个事实的时候，主会享受这话。基督已经被标出为神的儿子，但我们还在被标出的过程中。有一天，这个过程要完成，我们就要和神的长子基督毕像毕肖，直到永远。罗马一章三至四节包含许多关键的辞句。三节有『按肉体』，四节有『按圣别的灵』。保罗在八章四节说到『照著灵』而不『照著肉体』生活行动。这是保罗在这卷书后面，再次使用一章三至四节中这些关键辞的一个例子。
7How can we have divinity? We have it by being regenerated in our spirit by the Spirit of Christ. Through incarnation Christ put humanity upon Himself and thereafter had two natures, the divine nature and the human nature. Through His resurrection and through coming into us as the Spirit, Christ has brought divinity into us. Therefore, we also have two natures, the human nature and the divine nature. By being born of the Spirit we have become partakers of the divine nature (2 Peter 1:4). We can say, “Lord, just as You have two natures, so we have two natures also. You are divine and human, and we are human and divine. Hallelujah, we are the same as You! Lord, You have our nature, and we have Yours. You are both divine and human, and we are both human and divine. You are the Head of the Body, and we are the members of the Body. Lord, You are the Son of God, and we are sons of God also.” The Lord appreciates it when we speak to Him in this way. He enjoys it when we declare the fact that God no longer has just one Son, the only begotten Son, but many sons, Christ as the Firstborn and us as the many sons of God. Christ has already been designated the Son of God, but we are still in the process of designation. One day this process will be completed, and for eternity we shall be the same as Christ, God’s firstborn Son. Romans 1:3 and 4 contain many key words. Verse 3 has the phrase “according to the flesh,” and verse 4, the phrase “according to the Spirit.” In 8:4 Paul speaks about walking “according to spirit” and not “according to flesh.” This is one example of how the key words in 1:3 and 4 are used again by Paul later in this book.
藉复活而标出
DESIGNATED BY RESURRECTION
8一章四节有一个特别美妙的辞：复活。基督乃是因著从死人中复活，标出为神的儿子。保罗在六章五节说，『我们…也必要在祂复活的样式里与祂联合生长。』基督是藉复活而标出，我们也要在这复活的样式里。因著我们有分于基督的复活，我们就经历标出为神儿子的过程。事实上，我们乃是藉复活而标出。
8An especially marvelous word in 1:4 is “resurrection.” Christ was designated the Son of God “out of the resurrection of the dead.” In 6:5 Paul says that “we shall be also in the likeness of His resurrection.” Christ was designated by resurrection, and we shall be in the likeness of this resurrection. As we share Christ’s resurrection, we undergo the process of being designated the sons of God. We are designated, in fact, by resurrection
9标出一样东西乃是将牠标示出来，而不仅是贴上标签而已。我们这些神的儿子是藉复活而标出，也就是藉著生命里的改变而标出。让我们再用康乃馨种子为例来说明。大部分的人都无法分辨康乃馨种子和其他植物的种子。有些人可能以为，要在许多种子中间辨识出康乃馨种子的方法，就是用标签来标明；但这不是生命的路。照著生命的路，康乃馨种子被标出，乃是藉著种到土里，长成一棵盛开的康乃馨。当康乃馨还是一棵幼苗时，我们很难认出是康乃馨，因为牠看起来和其他植物的幼苗一样。但是，这棵康乃馨越成长，就越标出。至终，牠开了花，我们就都能认出牠是康乃馨了。藉著开花，康乃馨就完全标明出来了。同样的原则，藉著复活的过程，因著生命的变化，我们就标出为神的儿子。有一天我们会达到『盛开』的阶段。那就是我们的身体得赎、得荣耀的时候，也就是我们得著完满儿子名分的时候。（八23。）神儿子的生命已经栽种到我们的灵里。我们现今就像种到土里的康乃馨种子一样，必须经过死和复活的过程。这使外面的人被毁坏，却使里面的生命能以长大、发展，至终开花。这就是复活。赞美主！我们逐日被治死，使我们能实际有分于基督的复活。阿利路亚，我们要藉著复活，被标出为神的儿子！
9To designate something is to mark it out, not merely to label it. As sons of God, we are designated by resurrection, that is, by a change in life. Let us use a carnation seed as an illustration once again. Most people cannot tell the difference between a carnation seed and other kinds of seeds. Some may think that the way to tell which among many seeds is a carnation seed is to label the carnation seed. This, however, is not the way of life. According to the way of life, the carnation seed is designated by being put into the earth so that it can grow into a blossoming carnation plant. When a carnation plant is still a tiny sprout, it is very difficult to recognize that it is a carnation, for it looks the same as other kinds of sprouts. But the more the carnation plant grows, the more it is designated. Eventually, by its blossom, we all can recognize that it is a carnation. By blossoming it is fully designated a carnation. In the same principle, we are designated the sons of God by a change in life through the process of resurrection. The day is coming when we shall reach the stage of “full blossom.” That will be the time of the redemption, the glorification, of our body, which is the full sonship (8:23). The life of the Son of God has been implanted into our spirit. Now we, like the carnation seed that is sown into the earth, must pass through the process of death and resurrection. This causes the outward man to be consumed, but it enables the inner life to grow, to develop, and, ultimately, to blossom. This is resurrection. Praise the Lord that we are daily being put to death so that we may share Christ’s resurrection in a practical way. Hallelujah, we shall be designated sons of God by resurrection
藉著我们的失败而经过过程
PROCESSED THROUGH OUR FAILURES
10今天我们多半没有把握说，我们是神的儿子。我们还没有神儿子的外观和彰显。我们就像尚未开花的康乃馨一样。然而，我们是在藉复活而标出的过程中；至终，当我们经过一切的过程之后，众人都会知道，我们是神的儿子。所有受造之物一直在为此等候、叹息。我们也在叹息，因为我们还没有达到我们该有的样子。我们知道，我们在许多方面还有短缺，在许多事上还是犯错，并且仍有失败。但是在主的主宰权柄之下，甚至我们的失败也被神用作这过程的一部分。主许可我们一次又一次的失败，好叫我们经过过程。因著我们的失败，我们丑陋的己就被拆毁。主就更有机会在我们里面作工。
10Most of us today may not have the confidence to say that we are the sons of God. We do not yet have the appearance, the expression, of God’ss ons. We are like the carnation plant that has not yet produced flowers. Nevertheless, we are under the process of designation by resurrection, and, eventually, after we have been fully processed, all will know that we are sons of God. The entire creation is waiting and groaning for this. We also groan because we do not yet have the appearance we should have. We know that we are still short in so many respects and wrong in many things, and we still have failures. But under the Lord’s sovereignty, even our failures are used as part of the process. The Lord allows us to fail time after time so that we may be processed. By our failures, our ugly self is torn down, and the Lord has a greater opportunity to work within us.
11我们为著这个神圣的过程赞美主！我们正在复活的路上。我们不仅因著祂的死，得以接枝在基督里，而与祂有生机的联结，我们更享受祂的复活。现今我们都在藉复活而标出为神儿子的过程中。
11Praise the Lord for the divine process! We are on the way of resurrection. Not only have we been grafted into Christ that we may have a vital union with Him in His death, but we also enjoy His resurrection. We all are presently in the process of being designated sons of God by means of resurrection
复活的四方面
FOUR ASPECTS OF RESURRECTION
12这复活的过程有四方面：圣别、变化、模成、以及得荣。保罗在六章二十二节说，『但现今你们既从罪里得了释放，作了神的奴仆，就有圣别的果子，结局就是永远的生命。』圣别（成为圣别的过程）将我们带进永远生命的享受里。因此，圣别的结局，结果，乃是永远的生命。保罗在十二章二节说到变化；他说，我们不要模倣这世代，反要藉著心思的更新而变化。保罗在八章二十九节说到模成，在三十节说到得荣。我们将来的得荣乃是复活的终极步骤，就是把复活应用到身体上。因著我们的身体仍然服在死亡之下，所以我们有时候会软弱，甚至还受病痛之苦。因此，我们的身体需要得赎；我们需要将复活应用到我们的身体上。我们这些在复活过程中的人，要经历复活的末了一个步骤，就是我们的身体改变形状，亦即我们的身体得荣。
12In this process of resurrection there are four aspects: sanctification, transformation, conformation, and glorification. In 6:22 Paul says, “But now, having been freed from sin and having been enslaved to God, you have your fruit unto sanctification, and the end eternal life.” Sanctification, the process of being made holy, brings us into the enjoyment of eternal life. Thus, the end, the issue, of sanctification is eternal life. In 12:2 Paul speaks of transformation, saying that we should not be conformed to this age, but that we should be transformed by the renewing of the mind. In 8:29 Paul speaks of conformation, and in the next verse, of glorification. Our future glorification will be the ultimate step of resurrection; it is resurrection as applied to the body. Because our bodies are still subject to death, we are sometimes weak and even physically ill. Thus, we need the redemption of our bodies; we need resurrection applied to our bodies. As those who are in the process of resurrection, we have as the last step of resurrection the transfiguration, the glorification, of our bodies
圣别
sanctification
13我们已经看见，圣别是复活的一部分。我们越被圣别，就越复活。我们所说的圣别，并不是指无罪的完全，甚至也不仅是指地位上的改变。有些人举出马太二十三章金子摆在殿中就成圣，以及祭物献在祭坛上就成圣的事实，来反驳圣别是无罪的完全这个观念。因此，这些人教导说，圣别与罪毫不相干，乃是与地位的改变有关。例如，金子放在市场上是凡俗的、属世的，但是金子摆在圣殿里就圣别了。不过，圣别的含意比这个深多了。圣别不仅包括地位的改变，也包括性质的改变。罗马书所说的圣别，乃是性质上的圣别。我们需要在地位上和性质上都被圣别。
13We have seen that sanctification is a part of resurrection. The more we are sanctified, the more we are resurrected. When we speak of sanctification, we do not mean sinless perfection, nor even the mere change of position. Arguing against the concept of sanctification as sinless perfection, some have pointed out from Matthew 23 that the gold is sanctified by being placed in the temple and that an offering is sanctified by being laid upon the altar. Therefore, these ones teach that sanctification has nothing to do with sin, but that it is related to the change of position. For example, when the gold was in the market, it was common, secular; but when it was put into the temple, it was sanctified. Sanctification, however, means much more than this. It includes not only a change of position, but also a change in disposition. The sanctification spoken of in Romans is dispositional sanctification. We need to be sanctified in both our position and our disposition
14泡茶是说明性质上的圣别一个很好的例子。茶包放进水里的时候，茶就将水『茶化』。这使水的颜色、外观和味道都改变了。我们可以说，这杯水经历了一种性质上的改变。放进水里的茶越多，这杯水就越被『茶化』。『茶化』乃是我们主观经历圣别的一幅图画。基督是属天的『茶』，而我们是『水』。加到我们里面的基督越多，我们就越在性质上被圣别。
14Making tea is a good illustration of dispositional sanctification. When a tea bag is placed in a cup of water, the tea “tea-ifies” the water. This causes the water to change in color, appearance, and taste. We may say that the water undergoes a dispositional change. The more tea that is put in the water, the more the water is “tea-ified.” This “tea-ification” is a picture of our subjective experience of sanctification. Christ is the heavenly “tea,” and we are the “water.” The more of Christ that is added to us, the more we are sanctified dispositionally
变化
transformation
15我们不仅被圣别，我们也被变化。圣别与本质有关，变化则与形像有关，是从一种形像改变成另一种形像。圣别乃是让基督更多加到我们里面，而变化乃是藉著神圣本质的加入，而形成某一种形像。变化乃是复活的第二方面。我们越变化，我们就越复活。
15Not only are we sanctified, but we are also transformed. Sanctification involves substance , whereas transformation involves form, a change from one form into another. To be sanctified is to have more of Christ added to us. To be transformed is to be shaped into a certain form through the addition of the divine substance. Transformation is the second aspect of resurrection. The more we are transformed, the more we are resurrected
模成
conformation
16复活过程的第三方面是模成，这与变化有极其密切的关系。我们在这个过程里，乃是要模成基督的形像。正如八章二十九节所说，『因为神所豫知的人，祂也豫定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。』
16The third aspect of the process of resurrection is conformation, which is closely related to transformation. In this process we are conformed to the image of Christ. As 8:29 says, “Because whom He foreknew, He also predestinated to be conformed to the image of His Son, that He should be the firstborn among many brothers
得荣
glorification
17我们已经指出，复活过程的终极步骤乃是得荣，就是我们的身体改变形状。我们里面神圣的生命，至终要藉著我们物质的身体完满的彰显出来，将这身体改变形状，成为荣耀的身体。这样，死亡就要被我们里面神圣的生命所吞灭。那时，我们就要完全圣别、变化、模成并得荣。这就是说，我们要完全在复活里，有神圣的生命和性情浸透了我们全人。那就是完满的儿子名分。（八23。）
17We have pointed out that the ultimate step of the process of resurrection is glorification, the transfiguration of our body. The divine life within us will eventually be expressed through our physical body in a full way, transfiguring it into a glorious body. In this way, mortality will be swallowed up by the divine life within us. At that time, we shall be fully sanctified, transformed, conformed, and glorified. This means that we shall be altogether in resurrection, with the divine life and nature permeating our whole being. That will be full sonship (8:23).
18我们里面都能感觉到，今天我们的儿子名分还不完全。不过，儿子名分会越来越完全，直到我们得荣的时候，要达到高峰；那时，我们将有完满的复活，并且在性情和外表上，都标出为神的儿子。我们不论在名义上或在实际上，不论在灵里、在魂里、或是在身体里，都是神的儿子。正如一粒康乃馨种子长大成为一株完全长成且盛开的植物，照样，我们也要经过复活的过程，直到完满的得著荣耀，并且标出为神的众子。我们现今乃是在复活的过程中，使我们能以圣别、变化、模成并得荣。这个过程要持续的进行，直到我们完全的成为神的众子。这就是福音的中心目标。
18We all have the sense within that today our sonship is not yet full. However, it will get fuller and fuller until it reaches the peak at the time of our glorification, when we shall be fully resurrected and designated the sons of God in nature and in appearance. Both in name and in reality we shall be the sons of God in spirit, in soul, and in body. Just as a carnation seed grows from a seed into a full-grown blossoming plant, so we shall be processed through resurrection until we are fully glorified and designated as the many sons of God. We are now in the process of resurrection so that we may be sanctified, transformed, conformed, and glorified. This process will go on until we are sons of God in full. This is the central aim of the gospel