罗马书生命读经 · 第6篇

称义的表样

THE EXAMPLE OF JUSTIFICATION

1我喜爱罗马书，因为牠写得扎实又具体。本书虽然说到许多道理，实际上乃是照著事实和经历写的。罗马书是基于经历。称义也许看起来是道理的事，但使徒保罗，随著称义的道理，给我们称义活的表样─亚伯拉罕这个人。（四1～25。）在本篇信息中，我们要来看亚伯拉罕─称义的表样。他是我们的模型，我们的榜样。亚伯拉罕这名的意思是『众人的父』。照著圣经，亚伯拉罕是犹太人和相信之外邦人的父。（罗四11～12，16～17，加三7～9，。）凡以信为本的，无论是犹太人或外邦人，都是亚伯拉罕的后裔。

1I love the book of Romans because it was written in a solid and substantial way. Although this book covers many doctrines, it was actually written according to facts and experiences. The book of Romans is based on experience. Justification may appear to be a doctrinal matter, but the Apostle Paul, along with the doctrine of justification, gives us a living example of it — the person of Abraham (4:1-25). In this message we will consider Abraham, the example of justification. He is our model, our pattern. The name Abraham means “father of a multitude.” According to the Scriptures, Abraham was the father of both the Jews and the believing Gentiles (Rom. 4:11-12, 16-17; Gal. 3:7-9, 29). Whoever is of faith, whether Jew or Gentile, is a 29 descendant of Abraham.

壹蒙召的人

I. THE CALLED ONE

2亚伯拉罕是蒙召的人。亚当是受造的，而亚伯拉罕是蒙召的。受造和蒙召有很大的不同。创世记主要分为两段：前段包括前十章半，叙述受造族类的历史，以亚当为父和元首；后段从十一章中间至该书末了，叙述蒙召族类的历史，以亚伯拉罕为父和元首。受造族类的历史记载在创世记，于建造巴别（希腊文是巴比伦）城和巴别塔时达到高峰。偶像的名字记在这塔上，意思是整个受造族类已转去拜偶像。因此保罗说，人类将神改换为偶像。（罗一23，25。）保罗写罗马一章，是照著创世记所叙述的历史。从该隐的时代开始，人就不以认识神为美，并且离弃神。人类弃绝神并建造以诺城，就是创世记四章所记人最初的文化。从那个文化起，人类落到败坏里，并留在败坏的光景里，直到洪水来临，那是神在他们身上的审判。因著神的怜悯，有八个人藉著豫表基督的方舟得救。八是复活的数字，指明这些人是在复活里得救并蒙保守。就一面说，挪亚是新族类的元首。然而不久以后，在创世记十一章，挪亚的后裔也在巴别离弃神。他们将神改换为偶像，完全弃绝神。洪水以前，人类还没有完全离弃神；后来挪亚的后裔落到拜偶像里，人才完全离弃神。

2Abraham was the called one. Adam was created, but Abraham was called. There is a great difference between being created and being called. The book of Genesis is divided into two main sections: the first section covers the first ten and a half chapters and relates the history of the created race, with Adam as the father and head; the second section covers from the middle of chapter eleven through the end of the book and relates the history of the called race, with Abraham as the father and head. The history of the created race as recorded in Genesis culminates in the building of the tower and city of Babel (Babylon in Greek). Names of idols were written on this tower, meaning that the whole created race had turned to idolatry. Thus, Paul says the human race had exchanged God for idols (1:23, 25). Paul wrote Romans 1 according to the history narrated in Genesis. Beginning with the time of Cain, man disapproved of holding God in his full knowledge and gave Him up. Mankind forsook God and built the city of Enoch, the first human culture as recorded in Genesis 4. With that culture the human race descended into corruption and remained in a state of corruption until the flood came as God’s judgment upon them. By God’s mercy, eight persons were saved through the ark, which typified Christ. The number eight is the number of resurrection, indicating that these people were saved and preserved in resurrection. In a sense, Noah was the head of a new race. However, not long afterward the descendants of Noah also gave up God at Babel in Genesis 11. When they exchanged God for idols, the forsaking of God was complete. The giving up of God was not completed before the flood; it was completed afterward by the descendants of Noah, who fell into idolatry.

3淫乱随著拜偶像而来。巴别以后，所多玛（Sodom）出现。所多玛是淫乱的城。在英语里有sodomy（亲男色）和sodomites（亲男色的人）二辞，表征最可耻的淫乱行为。所多玛的居民违反自己的天性，并造成很大的混乱。在创世记十九章的时候，将神改换为偶像的人类，落到亲男色的光景里。结果，各种邪恶都出现了。这就是罗马一章的背景。罗马一章是照著人堕落的历史写的：不以认识神为美，将神改换为偶像，落入淫乱，并产生各种邪恶。在堕落可怕的过程里，人类将神改换为偶像，并完全离弃神。神也放弃人类，作为回报。神似乎说，『既然你们离弃了我，我就任凭你们。』受造族类离弃神，神也放弃受造族类。

3Fornication followed idolatry. After Babel, Sodom emerged. Sodom was a city of fornication. In the English language we have the words sodomy and sodomites, which signify the most shameful acts of fornication. The inhabitants of Sodom violated their own nature and caused great confusion. At the time of Genesis 19, the human race, which had exchanged God for idols, had fallen into sodomy. As a result, every kind of wickedness burst forth. This was the background of Romans 1. Romans 1 was written according to the history of the human fall: disapproving of holding God, exchanging God for idols, falling into fornication, and producing every kind of wickedness. During the terrible process of the fall, mankind exchanged God for idols and completely abandoned Him. In return, God also forsook mankind. God seemed to say, “Since you have given Me up, I will let you go.” The created race gave up God, and God gave up the created race

4然而，神从这族类呼召出一个人同他的妻子。神无意呼召第三个人。祂的心意是要呼召一个完整的人，包括一个人和他的妻子。你若是尚未结婚，你就不完整。没有你的妻子，你是不完整的人；你需要她补足你，你们在一起才是完整的实体。所以，神呼召亚伯拉罕同他的妻子，这是一个完整的人。我们也许以为自己不是非常绝对为著神。然而，亚伯拉罕，我们信心的父和模型，自己并不绝对。他蒙神呼召离开迦勒底的吾珥时，不但带著他的妻子，也带著其他的亲人。

4However, God called out of this race one man with his wife. God had no intention of calling a third person. His intention was to call one complete person, which includes a man and wife. If you are an unmarried man, you are incomplete. Without your wife, you are an incomplete person; you need her to complement you. Together you are a complete entity. Therefore, God called Abraham with his wife as one complete person. We may think of ourselves as not being very absolute for God. However, Abraham, our believing father and model, was not absolute himself. When he was called by God to leave Ur of the Chaldees, he not only brought his wife, but other relatives as well

5神向亚伯拉罕显现为荣耀的神，藉此呼召他。（徒七2～3。）神不是只用言语呼召他；祂是用祂的荣耀呼召他。亚伯拉罕看见神的荣耀，

5God called Abraham by appearing to him as the God of glory (Acts 7:2-3). God did not call him by mere words: He called him by His glory. Abraham saw the glory of God and was attracted

6就受了吸引。

7我们的经历是一样的。就一面说，我们也看见神的荣耀。我们听见福音，这福音刺入我们里面的时候，我们就看见神的荣耀。你得救时没有看见神的荣耀么？当我是个雄心勃勃的青年人时，我看见了这荣耀。我无意接受神，但福音刺入我里面，我就不能不说，『神，我要你。』我无法否认神的荣耀向我显现了。这样的经历是无法解释的。没有人的言语能充分描述，福音刺入我们里面时，我们所看见的。我们只能说，荣耀的神向我们显现，吸引我们并呼召我们。我们和亚伯拉罕一样，被荣耀的神所呼召。

7Our experience is the same. In a sense, we also have seen the glory of God. When we heard the gospel and it penetrated us, we saw the glory of God. Did you not see the glory of God at the time you were saved? I saw it when I was an ambitious young man. I had no intention of receiving God, but as the gospel penetrated into me I could not help saying, “God, I want You.” I could not deny that the glory of God had appeared to me. Such an experience is indefinable. No human words can adequately describe what we saw when the gospel penetrated our being. We can only say that the God of glory appeared to us, attracting us and calling us. We, like Abraham, were called by the God of glory.

8亚伯拉罕和我们一样；我们不该以为我们和他不同。我们不该欣赏亚伯拉罕而贬低自己，因为他和我们都在同样的水平上。我们都是亚伯拉罕，亚伯拉罕不是特出的。我作小孩子的时候，听见亚伯拉罕的故事，我以为他是特出的。然而，后来我读主的话，就领悟亚伯拉罕和我之间差别很小，我们几乎是一样的。虽然亚伯拉罕已蒙神呼召，但他没有胆量离开拜偶像之地；这迫使神使用亚伯拉罕的父亲将他带出吾珥。亚伯拉罕是蒙呼召的人，但发起实际离开的是他父亲。他们离开迦勒底的吾珥，并住在哈兰。然而，亚伯拉罕仍没有足彀的胆量绝对跟从神，神被迫将他父亲取去。他父亲死在哈兰，然后神再次呼召亚伯拉罕。亚伯拉罕的第一次蒙召记载在行传七章二至四节，第二次蒙召见于创世记十二章一节。我们该注意这两次呼召之间的不同。照著行传七章二节，神呼召亚伯拉罕离开两件事他的本地和他的亲族。照著创世记十二章一节，加了另一项─他的父家。第一次呼召要求亚伯拉罕离开他的本地和本民；第二次呼召要求他离开他的本地、亲族和父家。亚伯拉罕和他妻子必须单独出去。神取去亚伯拉罕的父亲，祂不要他带著其他的亲人。

8Abraham was the same as we are. We should not think that we are different from him. We should not appreciate Abraham and depreciate ourselves, for we are all on the same level. We are all Abraham. Abraham was not outstanding. When I heard the story of Abraham as a child, I thought he was extraordinary. However, as I read the Word in later years, I realized that there is little difference between Abraham and me, that we are nearly the same. Although Abraham had been called by God, he did not have the boldness to leave the land of idolatry, forcing God to use Abraham’s father to bring him out of Ur. Abraham was the called one, but his father initiated the actual departure. They left Ur of the Chaldees and dwelt in Haran. However, when Abraham still was not bold enough to follow God absolutely, God was forced to take his father. His father died in Haran, and God called Abraham the second time. Abraham’s first call is recorded in Acts 7:2- 4; the second call is found in Genesis 12:1. We should note the difference between these two calls. According to Acts 7:2, God called Abraham out of two things—his country and his kindred. According to Genesis 12:1, another item is added—his father’sho use. The first call asked Abraham to leave his country and his people; the second call asked him to leave his country, his kindred, and his father’sho use. Abraham and his wife had to go out alone. God took away Abraham’s father and He did not want him to take any other relative with him

9我们若思想亚伯拉罕所作的，就会领悟不是只有我们不绝对顺从主的呼召。我们的祖宗亚伯拉罕是头一个不绝对跟从神的人。他觉得孤单，他不要独自离开；因此，他带著他的姪儿罗得。这违反神的呼召。虽然亚伯拉罕答应主的呼召，但他的答应，至少有部分是不顺从那呼召。同样，几乎我们众人都答应了神的呼召；但在我们的答应里，我们违反祂的呼召而行。我们没有人是绝对答应神的呼召。然而，神是绝对的。无论我们多不绝对，神都要完成祂的呼召。

9If we consider what Abraham did, we will realize that we are not the only ones who are not absolute in obeying the Lord’s call. Our father Abraham was the first to follow God without being absolute. He felt lonely. He did not want to leave by himself. Thus, he took his nephew Lot with him. This violated God’scall. Although Abraham answered the Lord’s call, his answer, at least in part, disobeyed that call. Likewise, nearly all of us have answered God’scall; yet in our answer we acted contrary to His call. None of us has answered God’scall in an absolute way. Nevertheless, God is absolute. Regardless of how unabsolute we are, God will fulfill His call.

10亚伯拉罕爱罗得，神就用他来管教亚伯拉罕。至终，罗得与亚伯拉罕分开，亚伯拉罕才绝对跟从神的呼召。他不再有父亲或姪儿；只有他同他的妻子。他离开了他的本地、他的亲族、和他的父家。然而，他必须再离开一件事─他自己。他倚靠自己。撒拉题议亚伯拉罕藉著夏甲生子，我们由亚伯拉罕的反应知道他仍倚靠自己。虽然这个建议是好意，却违反了神的呼召。亚伯拉罕该运用鉴别力，不听从他的妻子。撒拉的题议是个试验，证明亚伯拉罕仍在老旧的己里，他那部分仍是旧造。然而，神的心意是要呼召亚伯拉罕完全离开旧造的每一部分─不但离开他的本地、亲族和父家，也离开他自己。神似乎告诉亚伯拉罕：『你不该作甚么。你必须从自己出来。我要为你作一切。但你留在自己里面的时候，我就不能作甚么。』然而，亚伯拉罕照撒拉的题议作，结果生出以实玛利。那是非常严重的错误，犹太人因此不断受苦。为甚么亚伯拉罕犯这样的错？因为他仍在自己里面。他弃绝了许多其他的事物，但他没有弃绝自己。亚伯拉罕甚么时候离开自己？乃是到一百岁的时候，他才弃绝自己，那时他想到自己的身体如同已死。当然，每个死了的人都从自己出来了。亚伯拉罕一百岁时，看看自己说，『我完了。我如同已死。』罗马四章十九节说，『想到自己的身体如同已死。』这指明他终于从自己出来了。他成了完全蒙召的人。你蒙召了么？虽然你是蒙召的人，但你还没有弃绝自己。

10Abraham loved Lot. God used him to discipline Abraham. Eventually, Lot separated from Abraham and Abraham followed God’s call absolutely. He no longer had his father or his nephew. He was alone with his wife. He had left his country, his kindred, and his father’sho use. However, Abraham had to leave one more thing— himself. He held on to himself. We know Abraham still clung to himself by his reaction to Sarah’s suggestion that he have a child by Hagar. Although this proposal was made with a good intention, it was against God’scall. Abraham should have exercised discernment and not have listened to his wife. Sarah’s suggestion was a test to prove that Abraham remained in his old self, that part of him was still the old creation. God’sin tent i on, however, was to call Abraham completely out of every part of the old creation—not only out of his country, kindred, and father’sho use, but also out of himself. It seemed that God was telling Abraham, “You should not do anything. You must come out of yourself. I will do everything for you. But I cannot do anything while you remain in yourself.” Nevertheless, Abraham acted upon Sarah’s proposal, and the result was Ishmael. That was a very serious mistake, and the Jews continue to suffer from it. Why did Abraham make such an error? Because he was still in himself. He had forsaken many other things, but he had not forsaken himself. When did Abraham leave himself? He forsook himself when he was a hundred years old, at which time he considered himself as good as dead. To be sure, every dead person has come out of himself. At the age of a hundred, Abraham looked at himself and said, “I am finished. I am as good as dead.” Romans 4:19 says, “he considered his own body already become dead.” This indicated that he had finally emerged from himself. He had become a fully called person. Have you been called? Although you are a called person, you have not yet forsaken yourself.

11我们已经看见，受造族类堕落到一个地步，将神改换为偶像。神对他们不能作甚么。就神而论，以亚当为首的受造族类已经毫无指望，于是祂完全放弃了这族类。然而，神从那受造并堕落的族类中呼召出亚伯拉罕，作为新族类，蒙召族类的父和元首。我们属于那一族类─受造族类或蒙召族类？我们属于蒙召族类。然而，我们与我们的祖宗亚伯拉罕一样。我们像他那样，对神呼召的反应是逐步的，不是绝对的。我们都在回应神呼召的过程中。无论你多软弱，我保证至终你会被呼召出来。然而，你该加速你的蒙召，弃绝一切不是神自己的事物。你越快往前越好。我鼓励你加速，从一切不是神的事物中出来。

11As we have seen, the created race had degenerated to such an extent that they exchanged God for idols. God was unable to do anything with them. As far as God was concerned, the created race under the headship of Adam was hopeless, and He gave it up completely. However, out of that created and fallen race God called out Abraham to be the father and head of a new race, the called race. To which race do we belong — the created race or the called race? We belong to the called race. However, we are the same as our father Abraham. We, like him, are reacting to the Lord’scall step by step, not absolutely. We are all in the process of responding to God’scall. Regardless how weak you are, I am assured that eventually you will be called out. Nevertheless, you should hasten your calling and forsake everything that is not God Himself. The faster you move on, the better. I encourage you to speed up. Come out of everything that is not God.

贰信的人

II. THE BELIEVING ONE

12蒙召的族类成了信的族类。亚伯拉罕首先是蒙召的人，然后是信的人。他舍弃了一切，除了信靠神以外无法往前。他信靠神，因为他不知道往那里去。神只告诉他要离开本地、亲族和父家。祂没有告诉亚伯拉罕往那里去，这迫使他信靠神。亚伯拉罕能说，『我只信靠神。祂带领我去那里，我就去那里。』我们若研读亚伯拉罕的历史，就会知道他的生活是信靠的生活，信的生活。神不期待亚伯拉罕作甚么。神似乎告诉他：『亚伯拉罕，你已蒙我呼召，不要作甚么。我要为你作一切，只要与我同在。我行动的时候，你就行动；我往那里去，你就必须往那里去；不要为自己或凭自己作甚么。』这就是信靠神的意思。许多人有错误的印象，以为相信主耶稣只不过是说，『主耶稣，我相信你，我接受你作我的救主。』这是对的，但相信主耶稣还有更深远的含意。相信主的意思是：我们必须了结自己，承认我们一无所是，一无所有，也一无所能。每一步，每一刻，我们都必须信靠祂。我不知道如何行事；我只知道如何信靠我的主。我已蒙召离开一切不是神的事物，现在我信入一切是神的事物。我相信祂，我也相信祂为我所成就的一切。我相信祂为我所能作的，也相信祂为我所要作的；我完全信靠祂。这是蒙召并相信之族类的见证。我们是相信之父亚伯拉罕的子孙，我们乃是相信的子民。（加三7～9。）一称无为有的神亚伯拉罕相信的神是怎样的神？我们相信的神是谁？亚伯拉罕所信的神是称无为有的神。（罗四17。）亚伯拉罕的神称无为有，意思是祂从无有造出东西。神是创造主。亚伯拉罕相信这样一位神，并将这位神应用到他的处境中。就一面说，亚伯拉罕不能产生后嗣。然而，神称以撒为有。虽然以撒还没有，神却称以撒为有。以撒还没有，也不可能有的时候，神就宣告：『要有以撒。』以撒出生了：神称无为有。我们必须相信同样的神，因祂是全能的创造主，是称无为有的。

12The called race becomes the believing race. Abraham was first a called one, then a believing one. He had abandoned everything and had no way to go on except to trust in God. He trusted in God because he did not know where he was going. God had only told him to leave his country, his kindred, and his father’sho use. He did not tell Abraham where he was going, forcing him to trust in God. Abraham could say, “I simply trust in God. I go wherever He leads me.” If we study the history of Abraham, we will learn that his life was a trusting life, a believing life. God did not expect Abraham to do anything. God seemed to tell him, “Abraham, you have been called by Me. Don’t do anything. I’ll do everything for you. Just stay with Me. When I move, you move. You must go wherever I go. Don’t do anything for yourself or by yourself.” This is what it means to trust in God. Many people have the mistaken impression that believing in the Lord Jesus is simply saying, “Lord Jesus, I believe in You. I take You as my Savior.” This is right, but the implications are far-reaching. It means that we must terminate ourselves, admitting that we are nothing, have nothing, and can do nothing. Every step and every moment we must trust in Him. I do not know how to do things; I only know how to trust in my Lord. I have been called out of everything that is not God and now I believe into everything that is God. I believe in Him and I believe in all that He has accomplished for me. I believe in what He can do for me and in what He shall do for me. I put my full trust in Him. This is the testimony of the called and believing race. As children of Abraham, the believing father, we are a believing people (Gal. 3:7-9). A. God Who Calls Things Not Being as Being In what kind of God did Abraham believe? Who is the God in whom we believe? The God in whom Abraham believed was the God who calls things not being as being (4:17). The God of Abraham calls things not existing as existing, meaning that He creates things out of nothing. God is the Creator. Abraham believed in such a God and applied this God to his situation. In a sense, Abraham was unable to produce an heir. Nevertheless, God called Isaac into being. Although Isaac had no being, God called him into being. When Isaac did not exist and when there was no possibility for him to exist, God declared, “There shall be an Isaac.” Isaac was born: God had called something not being as being. We must believe in the same God, for He is the almighty Creator who calls things not existing as existing

二叫死人复活的神

B. God Who Gives Life to the Dead

13亚伯拉罕所信的神是叫死人复活的神。（四17。）这就是说，神能叫死人复活。当神叫亚伯拉罕献上以撒时，他经历这点。亚伯拉罕顺从了。亚伯拉罕献以撒时，信神会叫他从死人中复活。（来十一17～。）他信神会叫他儿子复活，他会在复活里得回他的儿子。

13The God in whom Abraham believed was the God who gives life to the dead (4:17). This means that God can resurrect the dead. Abraham experienced this when God asked him to offer up Isaac. Abraham obeyed. As Abraham offered Isaac, he believed that God would raise him from the dead (Heb. 11:17-19). He believed that God would give life to his son and that he would 19 have his son again in resurrection.

14我们需要同样的相信主耶稣。我们相信神是那称无为有的创造者。我们也相信祂是赐生命者，是能叫死人复活的一位。祂能从无有中创造，祂也能叫死人复活。我们可将这点应用到召会生活中。你也许觉得你所在地召会的光景很贫穷。不错，是非常贫穷；事实上，是一无所有。你必须对主说，『主，进来称无为有。』可能你移民到某地，发觉那是满了死亡的地方。那是神打发你去的原因；你必须相信祂是叫死人复活的一位。

14We need to believe in the Lord Jesus in the same way. We believe in God the Creator, who calls things not being as being. We also believe in Him as the life - giver, as the One who can raise the dead. He can create out of nothing and He can give life to the dead. We may apply this to the church life. You may feel that the situation in your local church is poor. Yes, it is very poor; in fact, it is nothing. You must say to the Lord, “Lord, come in to call things not being as being.” Perhaps you may migrate to a certain locality and find that it is a place filled with death. That is the reason God sent you. You must believe in Him as the One who gives life to the dead.

15一九四九年，我被打发到台湾。我认为那个岛是落后地区。我一直在远东最大的城市上海生活并工作，那里主的工作很强，有一千位圣徒一起聚会；我们在十七个分家聚会，并且有四种刊物。忽然我离开中国大陆，被打发到台湾这个小岛。我观察情形，深感失望。我不能作甚么，也不想作甚么。我没有意愿在这样落后地区的贫穷人中作工。我躺在床上，望著天花板，对自己说，『你在这里作甚么？你为甚么到这里来？』然后我转向我的妻子，并且问：『我们为甚么来？我们能作甚么？』我非常受困扰，我的妻子也不能说甚么来帮助我。有一天，那称无为有，又叫死人复活的神摸著我的心，告诉我不要失望。此后，我对台湾的工作有了负担。不到五年，我们的人数从三百五十人增长至二万人。头一年，我们增加近三十倍。那时得救的人，有许多现在都是同工。我们必须相信那称无为有，又叫死人复活的神。不要因你所在地的光景失望。不要说一切都是贫穷、死沉的。这样的地方对你是合式的地方，对神也是合式的地方。这里贫穷么？你有那称无为有的丰富之神。这里死沉么？你有那叫死人复活的活神。你的光景给神机会进来，分赐生命给死人。不要抱怨，要呼求祂并相信祂。不要对你的家庭情形失望。不要说你的妻子贫穷，或你的丈夫死沉。你越说你的妻子贫穷，她就越糟。你越说你的丈夫死沉，他就越糟。你必须宣告：『我的妻子贫穷，但我的神不贫穷。我的丈夫死沉，但我的神不死沉。我所信的神是从无有创造出东西，又叫死人复活的神。我的神不是叫活人复活─祂是叫死人复活。我的光景正好给神绝佳的机会。』

15In 1 9 4 9 I was sent to Taiwan. I thought of that is land as a backward region. I had been living and working in Shanghai, the largest city in the Far East, where the Lord’s work was strong. A thousand saints were meeting together. We had seventeen homes for meetings and four publications. Suddenly I was removed from mainland China and sent to the little island of Taiwan. When I surveyed the situation, I was deeply disappointed. I could not do anything and I did not want to do anything. I had no appetite to work in such a backward country with its poor people. I laid on the bed and looked at the ceiling, saying to myself, “What are you doing here? Why did you come here?” Then I turned to my wife and asked, “Why did we come? What can we do?” I was very troubled, and my wife had no word to help me. One day, the God who calls things not being as being and who gives life to the dead touched my heart, telling me not to be disappointed. After that, I was burdened for the work on Taiwan. In less than five years we grew in numbers from three hundred and fifty people to twenty thousand. During the first year we increased almost thirty-fold. Many who were saved during that time are now co-workers. We must believe in the God who calls things not being as being and who gives life to the dead. Do not be disappointed by the situation in your locality. Do not say that everything is poor and dead. Such a place is the right place for you and the right place for God. Is it poor? You have a rich God who calls things not being as being. Is it dead? You have a living God who gives life to the dead. Your situation gives an opportunity for God to come in and impart life to the dead. Do not complain. Call on Him and believe in Him. Do not be disappointed with your family situation. Do not say that your wife is poor or that your husband is dead. The more you say that your wife is poor, the worse she is. The more you say that your husband is dead, the worse he is. You must declare, “My wife is poor, but my God is not poor. My husband is dead, but my God is not dead. The God in whom I believe is the God who creates things out of nothing and who gives life to the dead. My God does not give life to the living— He gives life to the dead. My situation is an excellent opportunity for God.”

参他的信被算为义

III. HIS FAITH RECKONED AS RIGHTEOUSNESS

16这样的信被神算为义。（罗四3，21～22。）我们越这样相信神，就越感觉神喜悦我们。这是神的义算给我们，作我们信的结果。如我们在前一篇信息中所看见的，信是活的基督自己。基督进到我们里面作相信的一位，祂就是我们的信。然后神将我们的信算为义。因此，我们有信又有义。这就是说，我们得著更多的基督。我们有祂作我们的信和我们的义；祂是我们凭以相信祂的信，也是神算给我们的义。祂是我们的一切。我们越相信祂，就越得著祂。我们越相信祂，神就越将祂给我们。

16This kind of faith is reckoned by God as righteousness (4:3, 22). The more we thus believe in God, the greater is the sensation that God is pleased with us. This is the righteousness of God reckoned to us as the issue of our faith. As we saw in the last message, faith is the living Christ Himself. When Christ comes into us as the believing One, He is our faith. Then God reckons our faith as righteousness. Thus, we have both faith and righteousness. This means that we are gaining more of Christ. We have Him as our faith and our righteousness. He is the faith by which we believe in Him and the righteousness which God reckons to us. He is our everything. The more we believe in Him, the more we gain of Him. The more we believe in Him, the more God gives Him to us.

肆受了割礼作印记

IV. CIRCUMCISION RECEIVED AS A SEAL

17那算给亚伯拉罕作为义的信，不是在于外面割礼的形式，因为割礼是以后才有的。亚伯拉罕受了割礼的记号，作他未受割礼时那信之义的印记。（四11。）割礼是外面的形式，乃是里面实际的印记。我们若没有实际，就该忘记外面的形式。我们若有实际，也许偶尔需要外面的形式作印记。割礼对亚伯拉罕就是这样的印记。不仅如此，割礼对信的外邦人，就是未受割礼的人，也是印记；亚伯拉罕也是他们的父。

17The faith reckoned to Abraham as righteousness did not depend on the outward form of circumcision, because circumcision came later. Abraham received the sign of circumcision as a seal of the righteousness of faith which he had while he was in uncircumcision (4:11). Circumcision, as an outward form, was a seal of the inward reality. If we do not have the reality, we should forget the outward form. If we have the reality, we may occasionally need an outward form as the seal. Circumcision was such a seal to Abraham. Moreover, it was a seal to the believing Gentiles, the uncircumcision, of whom Abraham was also the father

伍成为信心之父

V. MADE THE FATHER OF FAITH

18所以，亚伯拉罕成了信心之父。（罗四16～17，加三7～9，29。）他是那未受割礼、有同样信心之人的父，（罗四11，）也是那受割礼、照同样信的脚踪而行之人的父。（12。）亚伯拉罕是两班人─信的犹太人和信的外邦人─的父。你若相信主，亚伯拉罕就是你的父。所有在基督里的信徒，都是他的后裔。陆应许他和他的后裔

18Therefore, Abraham became the father of faith (Rom. 4:16; Gal. 3:7-9, 29). He was the father of the uncircumcision who have the same faith (4:1) and of the circumcision who walk in the steps of the same faith (4:12). Abraham was the father of two groups of people—the believing Jews and the believing Gentiles. If you believe in the Lord, Abraham is your father. All the believers in Christ are his descendants. VI. THE PROMISE GIVEN FOR HIM AND HIS SEED

承受世界

TO BE THE HEIRS OF THE WORLD

19神应许亚伯拉罕和他的后裔，必得承受世界。（四13。）这是大事。亚伯拉罕和他的后裔承受了神，他们也要承受世界。让别人去为控制世界争战。世界将是我们的。战争过去以后，神要说，『让我的子民得著世界。』这应许不是藉著行律法，乃是藉著信的义所赐的。谁要承受地土？那些蒙召并相信主耶稣的人，那些得著基督作他们的信并作他们的义的人。要确信世界将是我们的。我们不需要争战或挣扎。我们只需要相信神大能的作为。我每天读国际新闻，看神在作甚么，尤其是在中东作甚么。活在今世，神行动的世代，实在太好了。神不但为犹太人行动，也为我们行动。有一天世界要属于所有亚伯拉罕信的后嗣。

19The promise was given to Abraham and his seed that they should be heirs of the world (4:13). This is a great matter. Abraham and his descendants have inherited God and they will also inherit the world. Let other people fight for the control of the world. The world will be ours. After the wars are over, God will say, “Let My people have the world.” This promise was not given through the works of the law, but through the righteousness of faith. Who will inherit the earth? Those who have been called and believe in the Lord Jesus, those who have Christ as their faith and as their righteousness. Be assured that the world will be ours. We do not need to fight or strive. We simply need to believe in the mighty acts of God. Every day I read the international news to see what God is doing, especially in the Middle East. It is wonderful to be living in this age, an age of God’s activity. God is not only acting on behalf of the Jews, but also on our behalf. One day the world will belong to all the believing heirs of Abraham.

20你信这点么？我完全确信有一天我们要承受地土。我们该期待承受世界。圣经的确保证我们要承受世界。基督自己渴望回来，并恢复地；祂对地的兴趣远过于天。主要回来，不但为祂自己，也为我们取得地。我们是应许的后嗣，我们要承受世界。柒神称义的证明

20Do you believe this? I have the complete confidence that one day we shall inherit the earth. We should expect to inherit the world. The Bible does assure us that we shall inherit the world. Christ Himself is eager to come back and recover the earth. He is far more interested in the earth than in the heavens. The Lord will return to take the earth not only for Himself, but also for us. We are the heirs of the promise and we shall inherit the world. VII. THE PROOF OF GOD’S JUSTIFICATION

21神称义的证明乃是复活的基督。（四22～25。）我喜欢这首诗歌：

21The proof of God’s justification is the resurrected Christ (4:22-25). I like the hymn which says

22公义父神，你已接受耶稣作我的代替；祂是义的受你审判，代替我这不义的。祂今坐在你的右边，作你公义的明证；祂已使你完全满足，你义使你难变更。（诗歌十八首第三节。）

22Father God, Thou hast accepted Jesus as our Substitute; Judged the Just One for the unjust, Couldst Thou change Thy attitude? As a proof of perfect justice, At Thine own right hand He sits; He, as Thy full satisfaction, Righteously Thy need befits

23因此，坐在神右边的复活基督，乃是我们已得称义的证据。基督救赎的死，作神称义我们的根据，已完全为神所悦纳；基督已从死人中复活，证明了这点。这是神所赐我们称义的证明。基督的死已完全履行并满足神公义的要求，因此我们藉著祂的死，就得神称义。（三24。）祂的复活乃是证明祂为我们的死已经满足了神的要求，我们因祂的死已经蒙神称义，并且我们在祂这位复活者里面，已经在神面前蒙悦纳。不仅如此，祂这位复活者，也在我们里面为我们活出能得神称义，且蒙神悦纳的生活。所以，罗马四章二十五节说，祂复活是为我们的称义。

23Thus, the resurrected Christ who sits at the right hand of God is the evidence that we have been justified. The redeeming death of Christ as the ground for God to justify us has been fully accepted by God, and Christ has been resurrected from the dead as a proof of this. This is the proof of the justification God has given us. The death of Christ has fully fulfilled and satisfied God’s righteous requirements, so that we are justified by God through His death (3:24). His resurrection is a proof that God is satisfied with His death for us and that we are justified by God because of His death and in Him, the resurrected One, we are accepted before God. Not only so, but, as the resurrected One, He is also in us to live for us a life that can be justified by God and is always acceptable to God. Therefore, Romans 4:25 says that He was raised because of our justification.