Books
罗马书生命读经 · 第53篇

罗马书中的儿子名分

SONSHIP IN ROMANS
1保罗在罗马一章九节说，他在神儿子的福音上事奉神。这指明我们都应当在基督的福音上事奉神。然而，我们若要这样的事奉，就需要知道福音是甚么。福音不仅包括救赎、赦罪、称义、和好、洗净以及重生。这些都是神救恩的各方面。但是神的救恩还有一个目标，就是儿子名分。这就是说，救赎、赦罪、称义、和好、洗净以及重生，全都是为著完成神的心愿，就是要得著许多的儿子作祂的彰显。
1In 1:9 Paul said that he served God in the gospel of His Son. This indicates that we all should serve God in the gospel of Christ. In order to do this, however, we need to know what the gospel is. The gospel does not simply involve matters such as redemption, forgiveness, justification, reconciliation, cleansing, and regeneration. All these are aspects of God’ss alvation. But God’ss alvation has a goal, and that goal is sonship. This means that redemption, forgiveness, justification, reconciliation, cleansing, and regeneration are all for the fulfillment of God’s desire to have many sons to be His expression
2神永远的心意乃是要藉著得荣的众子所构成的身体而得著彰显。神原先只有一个儿子，就是祂的独生子。但现在耶稣基督已经复活，祂就有了许多的儿子。藉著基督的死与复活，无数的罪人成为神的众子。这就是神永远的定旨。因此，罗马书启示福音的目标乃是儿子的名分，就是要产生神许多的儿子。罗马书的头四节极其重要。保罗在一节说，『基督耶稣的奴仆保罗，蒙召的使徒，被分别出来归于神福音的。』罗马书一开头就说到神的福音，指明福音是这卷书的主题。神的福音不是论到宗教、道理或仪式；不仅如此，神的福音也不是仅仅论到救赎、赦罪或称义。就如三节清楚的告诉我们，神的福音乃是论到神的儿子，我们的主耶稣基督。这指明福音乃是论到儿子名分。神的喜爱、愿望和喜悦，全都与祂的儿子有关。神的心意乃是产生许多的儿子，模成长子的榜样、模型。藉著祂，在祂里面，并凭著祂，众子就得以产生。因此，神的福音乃是论到模成基督形像之众子的产生。
2God’s eternal intention is that He be expressed through a Body constituted of glorified sons. Originally, God had just one Son, His only begotten Son. But now that the resurrection of Jesus Christ has been accomplished, He has many sons. Through the death and resurrection of Christ, millions of sinners have been made sons of God. This is God’s eternal purpose. Hence, the book of Romans reveals that the goal of the gospel is sonship, the producing of the many sons of God. The first four verses of Romans are extremely important. In the very first verse Paul says, “Paul, a slave of Christ Jesus, a called apostle, separated to the gospel of God.” The fact that Romans opens with a word about the gospel of God indicates that the gospel is the subject of this book. The gospel of God is not concerned with religion, doctrine, or forms; moreover, it is not concerned merely with redemption, forgiveness, or justification. As verse 3 makes clear, the gospel of God is concerned with God’sS on, Jesus Christ our Lord. This indicates that the gospel is concerned with sonship. God’s delight, desire, and pleasure are all related to His Son. It is His intention to produce many sons conformed to the pattern, the model, of the Firstborn. Through Him, in Him, and with Him many sons are being produced. Thus, the gospel of God is concerned with this producing of many sons conformed to the image of Christ
基督标出为神的儿子
CHRIST DESIGNATED THE SON OF GOD
3基督成为肉体的时候，按肉体说，是从大卫后裔生的。（一3。）在圣经里，『肉体』并不是一个正面的辞。然而，约翰福音却宣告说，话成了肉体。（14。）神的福音论到神的儿子成了肉体；按肉体说，祂成了人的后裔。罗马书给我们看见，这个肉体已经标出为神的儿子！
3In His incarnation Christ came as the seed of David according to the flesh (1:3). In the Bible the word “flesh” is not a positive word. Nevertheless, the Gospel of John declares that the Word became flesh (1:14). The gospel of God concerns the Son of God who became flesh, who became the seed of a man according to the flesh. In Romans we see that this flesh has been designated the Son of God!
4藉著这个标出，那位在成为肉体之前已经是神儿子的基督，以一种新的方式成为神的儿子。基督成为肉体之前是神的儿子，只有神性。但是现在，祂藉著复活，已经标出为神的儿子，不只有神性，同时也在人性里面。基督若从未穿上属人的性情，祂就不需要标出为神的儿子，因为在祂的神性里，祂从永远起就已经是神的儿子。罗马八章三节说，神在罪之肉体的样式里，差来了祂的儿子。这指明基督没有肉体的罪恶；祂只有罪之肉体的样式。就这一面说，祂就像那在旷野里被挂在杆子上的铜蛇。（民二一8～9。）铜蛇有蛇的形状，却没有蛇的毒性。同样的原则，基督有罪之肉体的形状、外表、样式，却没有罪之肉体的罪性。因著神的儿子基督已经穿上肉体，祂的人性就需要藉著复活，以大能标出为神的儿子。在亚当里的死是可怕的，然而，基督的死却是奇妙的。这是因为祂的死了结了一切消极的事物，并且为复活开路。基督藉著复活改变了形状，并且标出为神的儿子。
4Through this designation the Christ who was already the Son of God before His incarnation became the Son of God in a new way. Before His incarnation, He was the Son of God only with divinity. But now, through His resurrection, He has been designated the Son of God both with divinity and in humanity. If Christ had never put on human nature, there would have been no need for Him to be designated the Son of God, for in His divinity He was already the Son of God, even from eternity. Romans 8:3 says that God sent His Son in the likeness of the flesh of sin. This indicates that Christ did not have the sinfulness of the flesh; He had only the likeness of the flesh of sin. In this respect, He was like the brass serpent lifted up on a pole in the wilderness (Num. 21:8-9). The brass serpent had the form of a serpent, but it did not have the poisonous nature of a serpent. In the same principle, Christ had the form, the appearance, the likeness, of the flesh of sin, but He did not have the sinful nature of the flesh of sin. Because Christ, the Son of God, had clothed Himself with the flesh, He needed His human nature to be designated the Son of God in power by resurrection. Death in Adam is terrible. The death of Christ, however, is wonderful. This is because His death terminated all the negative things and opened the way for resurrection. Through resurrection Christ was transfigured and designated the Son of God
5诗篇二篇七节说，『你是我的儿子，我今日生你。』基督既然已是神的儿子，那祂为何还需要生为神的儿子？行传十三章三十三节（引自诗篇二篇七节）指明，基督在祂复活的那日生为神的儿子。难道祂在那日以前不是神的儿子么？祂当然是神的儿子。然而，祂还需要藉著复活生为神的儿子，因为祂曾穿上人性。就著祂的神性而言，祂不需要出生；但就著祂的人性而言，是有这个需要。在基督复活的那日，祂的肉体被拔高，并改变形状，成为荣耀的实质。这乃是藉著复活，以大能生为神的儿子。这个出生也就是标出。这样，耶稣这位在肉体里的人，就出生并标出为神的儿子。
5Psalm 2:7 says, “Thou art my Son; this day have I begotten thee.” Since Christ was already the Son of God, how could there have been the need for Him to be begotten as the Son of God? Acts 13:33, which quotes from Psalm 2:7, indicates that Christ was begotten as the Son of God on the day of His resurrection. But was He not the Son of God before that day? Certainly He was. Nevertheless, He still needed to be begotten by resurrection because He had put on humanity. As to His divinity, there was no need for Him to be begotten. But as to His humanity, there was the need for this. On the day of His resurrection, Christ’s flesh was uplifted and transfigured into a glorious substance. This is the begetting in power by resurrection. This begetting is also the designation. In this way, Jesus, the Man in the flesh, was begotten and designated the Son of God.
按著圣别的灵
ACCORDING TO THE SPIRIT OF HOLINESS
6罗马一章四节说，这标出乃是按圣别的灵。康乃馨种子的例子可以帮助我们明白这事的意义。康乃馨种子埋进土里的时候，种子就死了；但这死却为复活铺路。末了，这种子发芽，长成一棵成熟的植物，开出康乃馨花。康乃馨开花的时候，牠就被标出。康乃馨花乃是康乃馨种子的标出。康乃馨种子得以标出，不是藉著标签的标示，乃是藉著埋进土里，长成一棵盛开的康乃馨。这指明康乃馨种子乃是按著里面的生命被标出；也就是说，牠是按著生命被标出。我若将石子放进土里，甚么事也不会发生，因为石子里面没有生命；但康乃馨种子放在土里以后，就会按著里面的生命被标出。
6Verse 4 says that this designation was according to the Spirit of holiness. The illustration of a carnation seed will help us understand the meaning of this. When a carnation seed is put into the soil, the seed dies. But this death prepares the way for resurrection. Eventually, the seed sprouts and grows into a mature plant that produces carnation flowers. When the carnation plant blossoms, it is designated. The carnation flower is the designation of the carnation seed. A carnation seed is designated, not by being labeled, but by being buried into the ground and by growing into a blossoming carnation plant. This indicates that the carnation seed is designated according to the life which is within it; that is, it is designated according to life. If I put a stone into some soil, nothing will happen because there is no life in the stone. But after a carnation seed is placed in the earth, it will be designated according to the life within it
7同样的原则，基督从死人中复活的时候，祂按著在祂里面那圣别的灵，藉著复活，以大能被标出。如今祂是神的儿子，比以前祂是神的儿子更奇妙，因为祂现在有神性，又有复活、变化过、拔高、得荣、并被标出的人性。基督作为神的儿子，兼有神性与人性，如今乃是神众子之大量生产的榜样和模型。我们已经看过，神不只要一个儿子，一个独生子；祂渴望得著许多的儿子，这许多的儿子全是这长子的大量生产。一章有榜样，但八章有大量生产。八章清楚的启示，这独生子成了许多弟兄中的长子。众子如何产生
7In the same principle, when Christ was resurrected from among the dead, He was designated in power by resurrection according to the Spirit of holiness that was in Him. Now He is the Son of God in a way that is more wonderful than before, for now He has both the divine nature and the resurrected, transformed, uplifted, glorified, and designated human nature. As the Son of God with both divinity and humanity, Christ is now the pattern and model for the mass production of the many sons of God. We have seen that God does not want just one Son, the only begotten Son; He desires many sons, all of whom are the mass production of the Firstborn. In chapter one we have the pattern, but in chapter eight we have the mass production. Chapter eight clearly reveals that the only begotten Son has become the Firstborn among many brothers. HOW THE MANY SONS ARE BROUGHT INTO BEING
8现在我们需要来看众子如何产生。要明白这事，关键在于一章三至四节。这两节经文里有许多重要的辞句：按肉体说、按圣别的灵说、大能、复活、以及神的儿子。一面说，整卷罗马书是根据这些辞句构成的。一章三至四节事实上是整卷书的摘要。罗马书乃是记载，在肉体里的罪人，以大能并藉著复活，成为神的众子。三章二十节说，『凡属肉体的人，都不能本于行律法在神面前得称义。』这指明肉体、堕落的人是没有盼望的。七章揭示肉体是何等丑陋，何等麻烦。八章接著就描述，肉体根本不可能守神的律法。我们得救以前，只不过是肉体；我们是没有盼望的、麻烦的，而且是软弱的。但是，基督成了罪之肉体的样式，并且祂钉十字架的时候，就把这个肉体带到十字架上了结了。
8Now we need to consider how these many sons are brought into being. The key to understanding this is in 1:3 and 4. In these verses there are a number of crucial terms: according to flesh, according to the Spirit, the Spirit of holiness, power, resurrection, and Son of God. In a sense, the entire book of Romans is structured around these phrases. Verses 3 and 4 of chapter one actually summarize the whole book. The book of Romans is a record of sinners in the flesh becoming sons of God in power and by resurrection. In 3:20 we read that “by the works of law no flesh shall be justified before Him.” This indicates that the flesh, the fallen man, is hopeless. Chapter seven reveals how ugly and troublesome the flesh is. Chapter eight then describes the utter inability of the flesh to keep the law of God. Before we were saved, we were just flesh; we were hopeless, troublesome, and weak. But Christ was made in the likeness of the flesh of sin, and in His crucifixion He brought this flesh to the cross and terminated it.
9我们按著肉体不能标出为神的儿子。我们只能按著圣别的灵成为神的儿子。我们这些相信基督的人，有从肉身父母领受的肉体，也有神所赐给我们的圣别的灵。我们像主耶稣一样，也有两种性情－人性和神性。现今我们能彀放胆的说，『主耶稣，你有两种性情，我们也有两种性情。你曾经成了肉体，而我们也是肉体。你里面有圣别的灵，我们里面也有圣别的灵。』哦，我们里面有圣别的灵，事实上就是基督自己这奇妙的人物！圣别乃是神的本质、素质、元素、性情。神这圣别的性情和别的东西截然不同，而且从一切别的东西分别出来。圣别的灵就是指神的素质。因此，我们既有圣别的灵，我们里面就有神的本质。我们按著这灵，逐渐标出为神的众子。
9According to the flesh, we cannot be designated sons of God. We can only become sons of God according to the Spirit of holiness. As believers in Christ, we have both the flesh, which we received of our natural parents, and the Spirit of holiness, who has been given to us by God. Like the Lord Jesus, we also have two natures, the human nature and the divine nature. Now we can boldly say, “Lord Jesus, You have two natures, and we have two natures also. You were made flesh, and we also are flesh. Within You there was the Spirit of holiness, and within us there is the Spirit of holiness.” Oh, within us we have the Spirit of holiness, who is actually the wonderful Person of Christ Himself! Holiness is the substance, the essence, the element, the nature, of God. This holy nature of God is absolutely different from all other things and separate from them. The Spirit of holiness refers to God’s very essence. Thus, by having the Spirit of holiness, we have God’s substance within us. According to this Spirit, we are being designated the sons of God
接枝到基督里面
GRAFTED INTO CHRIST
10我们这些信徒已经接枝到基督里面。贱树的枝子若接枝到珍树上，藉著这接枝的过程，贱枝就变成良枝，成为珍树的一部分。我们既已接枝到基督里面，接枝到祂死的样式里，我们现今就一直在经历复活的过程。照著彼前一章三节，我们乃是藉著基督的复活而得重生。这就是说，基督复活的时候，我们就蒙了重生。真正说来，我们在出生以前，就已经重生了。我们现今正在经历已经复活了的复活，以及已经得了释放的释放。为这缘故，我们可以说，我们正在复活的过程中。
10As believers, we have been grafted into Christ. Suppose a branch from a poor tree is grafted into a better tree. Through this process of grafting, the poor branch becomes a good branch, part of a good tree. Having been grafted into Christ and into the likeness of His death, we are now undergoing the process of resurrection. According to 1 Peter 1:3, we were regenerated by the resurrection of Christ. This means that we were born again when Christ was resurrected. In a very real sense, we were born again before we were born. Now we are experiencing the resurrection of what has already been resurrected and the release of what has already been released. For this reason, we can say that we are in the process of being resurrected
11罗马八章里有这个观念。那叫基督从死人中复活者，藉著祂住在我们里面的灵，赐生命给我们。（11。）这指明我们如今正在经历复活的过程。
11This concept is found in Romans 8. He who raised Christ from among the dead gives us life through His Spirit who dwells in us (v. 11). This indicates that we are presently undergoing the process of resurrection.
不是改正，乃是复活
NOT CORRECTION BUT RESURRECTION
12一面，复活乃是治死一切消极的事物；另一面，复活是指释放一切积极的事物，把那被治死而又复活的拔高。严格说来，在神的经纶里，没有外面的改正、调整或改良。在神的经纶里只有复活，复活就是了结一切消极的事物，并且释放一切积极的事物。
12On the one hand, to be resurrected means to put everything negative to death; on the other hand, it means to release all the positive things, to uplift what has been put to death and resurrected. Strictly speaking, in God’secon o my there is no outward correction, adjustment, or improvement. There is only resurrection, which is the termination of the negative and the release of the positive
13假如有一位弟兄非常骄傲，宗教的办法就是教导他要谦卑，但这不是神的路。神圣经纶的路，乃是将这骄傲的人接枝到基督里面，让基督的死在他里面作工，最后将他了结。然后基督的死会替祂复活的大能开路，将一些属乎基督的东西从这位弟兄里面释放出来。这样，基督的生命就要吞灭他骄傲的性情。这不是改正；这乃是复活。我早年尽职的时候，习惯改正别人、调整别人。但我逐渐得知，这不是神经纶的路。因为我们里面有圣别的灵，所以不需要外面的调整。我们若转向主并接触主，我们就要经历祂的死与复活。这个复活乃是按著圣别的灵。阿利路亚，复活的生命同复活的大能就在我们里面！想要靠外面的改正来帮助花朵生长，实在是一件可笑的事！正确的路就是浇灌这棵植物。同样的原则，我们应当彼此浇灌。正如林前三章六节所说，保罗栽种了，亚波罗浇灌了，惟有神叫他生长。我们需要浇灌弟兄姊妹，并且滋养他们。这样，内里的生命就会长大，最后会开出美丽的『花』来。这就是复活。
13Suppose a certain brother is very proud. The religious way is to teach him to be humble. But this is not God’sway. The way according to the divine economy is to graft this proud man into Christ and to allow the death of Christ to work within him and, eventually, to terminate him. The death of Christ will then open the way for His resurrection power to release something of Christ from within this brother. In this way the life of Christ will swallow up his proud nature. This is not correction; it is resurrection. In the early years of my ministry, it was my habit to correct and adjust others. But I gradually learned that this is not God’sway in His economy. Because we have the Spirit of holiness within us, there is no need for outward adjustment. If we turn to the Lord and contact Him, we shall experience His death and resurrection. This resurrection is according to the Spirit of holiness. Hallelujah, the resurrection life with the resurrection power is within us! How absurd it would be to try to help a flower grow by correcting it outwardly! The proper way is simply to water the plant. In the same principle, we should water one another. As 1 Corinthians 3:6 says, Paul planted and Apollos watered, but God gives the growth. We need to water the brothers and sisters and to nourish them. Then the inner life will grow, and eventually a beautiful “flower” will be brought forth. This is resurrection
14真正说来，神的儿女不需要知道太多的道理。我们所需要的，乃是神的话，以及我们里面复活的大能。教训或道理都不能顶替复活。我们按著复活的大能，正逐渐标出为神的儿子。
14In a very real sense, God’s children do not need to know so much doctrine. What we need is the Word and the power of resurrection within us. No teaching or doctrine can replace resurrection. According to the power of resurrection we are being designated the sons of God
15圣别与变化
15SANCTIFICATION AND TRANSFORMATION
16标出的意思乃是我们逐渐被圣别。圣别(holiness)是本质，而我们被圣别(sanctification)乃是成为圣别的过程。有些基督徒以为，圣别不过就是无罪。另有的人指出圣别是指分别，是一种地位上的改变。二者都不是合式、充分的定义。圣别包括无罪与分别，也包括性质上的改变。我们再来看泡茶的例子。茶加到水里的时候，水就被『茶化』了。这是圣别的一幅图画。基督是属天的『茶』，而我们是『水』。神圣的『茶』越多加到我们里面，我们就越被『茶化』。基督越多加到我们里面，我们就越被圣别。圣别不仅是地位上的改变，更是性质上的改变。在泡茶的例子里，当水『茶化』的时候，水的性质，也就是水的素质，就有了改变。圣别包括变化。水『茶化』的时候，水也就变化了。因此，复活、圣别、以及变化，都是彼此相关的。
16To be designated means that we are being sanctified. Holiness is the substance, but sanctification is the process of becoming holy. Some Christians regard holiness merely as sinlessness. Others point out that holiness denotes separation, a change of position. Neither is a proper or adequate definition. Holiness includes both sinlessness and separation, but it also involves a change of disposition. Consider once again the illustration of making tea. When tea is added to water, the water is “tea-ified.” This is a picture of sanctification. Christ is the heavenly tea,” and we are the “water.” The more divine “tea” is added to us, the more we are “tea-ified.” The more Christ is added to us, the more we are sanctified. Sanctification is not simply a change in position, but a change in disposition. In the illustration of making tea, the disposition of the water, even its essence, is changed as the water is “tea-ified.” Sanctification involves transformation. As the water is tea-ified,” it is also transformed. Thus, resurrection, sanctification, and transformation are all related
儿子名分的过程
THE PROCESS OF SONSHIP
17变化是为著模成。照著罗马八章二十九节，我们都要模成基督的形像。我们藉著模成，就被带进儿子名分的实际里。我们重生的时候，只有一点点儿子名分。如今，这儿子名分需要在我们里面扩展，直到将我们全人浸透。至终，主回来的时候，连我们物质的身体也要被儿子名分浸透。因此，我们的身体被儿子名分浸透，就是我们的身体得赎。
17Transformation is for conformation. According to 8:29, we all shall be conformed to the image of Christ. By conformation, we are brought into the reality of sonship. When we were born again, we had just a small portion of the sonship. Now the sonship needs to spread within us until it saturates our whole being. Eventually, at the time of the Lord’s coming back, even our physical body will be saturated with the sonship. Thus, the saturation of our body with the sonship is the redemption of our body.
18今天我们的灵是在儿子名分里，但我们的身体还没有。就著灵而言，我们是神的儿子，但就著物质的身体而言，我们还不在儿子名分里。在主回来的时候，我们身体的改变形状，也就是得赎，乃是儿子名分的最后一步。那时，我们就要完全、彻底被带进儿子名分里。我们全人的每一部分－灵、魂、体－就要成为神真正的儿子。那时，我们就得著荣耀。赞美主，今天我们正在经历儿子名分的过程，也就是成为神儿子的过程。我们里面有儿子名分的灵作豫尝。当我们呼叫『阿爸，父』，我们就甜美的享受圣灵作豫尝。这儿子名分的灵如今正在使我们复活、圣别我们、变化我们，并且将我们模成基督的形像。
18Today our spirit is in the sonship, but our body is not. According to the spirit we are sons of God, but according to our physical body, we are not yet in the sonship. The transfiguration, the redemption, of our body at the Lord’s coming back will be the last step of the sonship. At that time, we shall be brought wholly and thoroughly into sonship. In every part of our being—spirit, soul, and body— we shall be the real sons of God. Then we shall be glorified. Praise the Lord that today we are undergoing the process of sonship, the process of becoming sons of God. Within us we have the Spirit of sonship as a foretaste. When we cry, “Abba, Father,” we have a sweet enjoyment of the Holy Spirit as a foretaste. This Spirit of sonship is now resurrecting us, sanctifying us, transforming us, and conforming us to the image of Christ.
由众子建造的身体
THE BODY BUILT UP WITH SONS
19这许多弟兄，神许多的儿子，乃是基督身体上的肢体。因为身体不能由在肉体里的罪人来建造，只能由神的众子来建造，所以先题儿子名分，然后才题身体。罗马十二章是直接延续罗马八章的。我们模成基督的形像之后，才能有身体的实际，而我们都是这身体的肢体。
19These many brothers, the many sons of God, are the members of the Body of Christ. Because the Body can be built up only with sons of God, not with sinners in the flesh, the sonship is mentioned first and the Body is mentioned later. Romans 12 is the direct continuation of Romans 8. Only after we have been conformed to the image of Christ can we have the reality of the Body, of which we all are members
20罗马书所启示福音的目标，乃是将在肉体里的罪人，变化成为在灵里之神的众子，为要形成基督的身体。使徒保罗就在这福音上事奉神。今天我们也必须学习在这样的福音上事奉神。神照著罗马书所揭示的福音坚固我们。（十六25。）这福音不仅是为著不信的人，也是为著相信的人。神照著福音坚固信徒，这福音乃是论到神的儿子，成了一个在肉体里的人，并且在祂的人性里，按著圣别的灵，藉著复活，以大能标出为神的儿子。罗马一章三至四节是这福音的摘要，而罗马书其余的部分是这福音完全的内容。在这福音里，神正按著圣别的灵，藉著复活，以大能将在肉体里的罪人变化成为神的众子。
20The goal of the gospel as revealed in the book of Romans is to transform sinners in the flesh into sons of God in the spirit for the formation of the Body of Christ. The Apostle Paul served God in this gospel. We today must also learn to serve God in such a gospel. God establishes us according to the gospel unfolded in Romans (16:25). This gospel is not just for unbelievers, but also for believers. God establishes the believers according to the gospel concerning the Son of God who became a man in the flesh and who in His humanity was designated the Son of God according to the Spirit of holiness in power by resurrection. Romans 1:3 and 4 are a summary of the gospel, and the remainder of the book of Romans is the complete content of the gospel. In this gospel God is transforming sinners in the flesh into sons of God in power, by resurrection, and according to the Spirit of holiness