Books
罗马书生命读经 · 第61篇

三一神的分赐─

The Dispensation Of The Triune God
根据祂的公义，藉著祂的圣别，而达到祂的荣耀
According To His Righteousness, Through His Holiness, And Unto His Glory
1我们要进入罗马书的深处，而不肤浅的读过，这是非常重要的。在本篇信息中，我们要来看三一神的分赐乃是根据祂的义，藉著祂的圣别，而达到祂的荣耀。这:里有四个重要的辞：分赐、公义、圣别和荣耀。我们在前一篇信息里已经指出，保罗在罗马书中并没有用『分赐』一辞。然而，这卷书里一直含示著神分赐的事实。相反的，保罗却清楚的题到公义、圣别和荣耀。神的分赐是根据祂的公义，也就是以祂的公义为基础。不仅如此，神的分赐也是藉著祂的圣别；这就是说，祂的分赐是经由圣别的过程。末了，这个分赐乃是达到神的荣耀；这分赐的结果带进神的荣耀。
1It is very important that we get into the depths of the book of Romans and not read it in a superficial way. In this message we shall consider the matter of the dispensation of the Triune God according to His righteousness, through His holiness, and unto His glory. Here we have four important words: dispensation, righteousness, holiness, and glory. As we pointed out in the foregoing message, Paul does not use the word dispensation in Romans. Nevertheless, the fact of God’s dispensation is implied throughout this book. righteousness, holiness, and glory, on the contrary, are dealt with by Paul explicitly. God’s dispensation is according to His righteousness; that is, it is based upon His righteousness. Furthermore, it is through His holiness. This means that His dispensation is processed through holiness. Finally, this dispensation is unto God’s glory. It issues in the glory of God
义是神分赐的基础
RIGHTEOUSNESS BEING THE BASE
FOR GOD’S DISPENSATION
2罗马书里有许多经节说到神的义。保罗在一章十七节说，因为神的义在这福音上显示出来。他在三章二十一节说，神的义已经显明出来；又在二十五和二十六节说到显示神的义。他在五章十七节说到义的恩赐，在二十一节说到恩典藉著义作王。他在八章十节说，我们的灵因义是生命。这些经节指明，在罗马书里，义乃是神分赐的立足点、立场和基础。三一神分赐到我们里面，乃是根据神的义。神的分赐不是根据律法，也不是根据德行，惟独根据神的义。诗篇八十九篇十四节说，公义和公平，是神宝座的根基。神的宝座是以祂的义为基础。若没有义，连神的宝座都没有立足点。因此，义是非常紧要的。
2Many verses in Romans speak of God’s righteousness. In 1:17 Paul says that the righteousness of God is revealed in the gospel. In 3:21 he says that the righteousness of God has been manifested, and in 3:25 and 26 he speaks of the showing forth of the righteousness of God. In 5:17 Paul refers to the gift of righteousness and in 5:21 of grace reigning through righteousness. In 8:10 he says that our spirit is life because of righteousness. These verses indicate that in the book of Romans righteousness is a footing, a standing, a base, for God’s dispensation. The dispensation of the Triune God into us is according to God’s righteousness. It is not according to the law nor according to virtue. It is uniquely according to the righteousness of God. Psalm 89:14 says that righteousness and justice are the foundation of God’s throne (ASV). God’s throne is based upon His righteousness. Without righteousness, even God’s throne would have no footing. Therefore, righteousness is crucial
3整个宇宙都维系在神的义上。如果义忽然没有了，宇宙势必崩溃瓦解。不仅如此，圣经还启示神的国是建立在义上。（来一8～。）就连人类的政府，多多少少也是以义为基础。美国这个国家若没有公义，政府就会垮台。同样的原则，在社会上或在个人生活中若没有义，这个社会连同个人的生活也都会瓦解。义是托住一切事物的基础。天地以及宇宙中的万事万物，都是以神的义为基础。
3The entire universe rests upon God’s righteousness. If suddenly there were no righteousness, the universe would collapse. Furthermore, the Bible reveals that God’skin gdom is built upon righteousness (Heb. 1:8). Human government is also based on at least some9 measure of righteousness. For example, if there were no righteousness in this country, the government would fall. In the same principle, if there were no righteousness in society or in our personal life, both society and our personal life would collapse. Righteousness is the supporting base upon which all things rest. The heavens, the earth, and everything in the universe are based upon God’s righteousness.
4三一神在祂的经纶里，渴望将祂自己分赐到人的三部分里面，就是分赐到人的灵、魂和身体里面。然而，神若没有满足祂公义的要求，祂就不能将祂自己分赐到我们里面。祂的分赐必须根据祂的义。圣经启示神与人之间有一个关系，在这个关系里，神与人有许多的来往。这些来往都必须以义为基础。因此，为著神的分赐，头一个基本的要求就是神的义。
4In His economy the Triune God desires to dispense Himself into the three parts of man, into man’s spirit, soul, and body. However, if God does not meet the requirements of His righteousness, He cannot carry out the dispensation of Himself into us. His dispensation must be according to His righteousness. The Bible reveals that there is a relationship between God and man. In this relationship a number of transactions take place. These transactions must always be based upon righteousness. Therefore, for God’s dispensation, the first basic requirement is God’s righteousness
神的公义、圣别和荣耀的要求
THE REQUIREMENTS OF GOD’S righteousness, holiness, and glory
5三种神圣的属性─公义、圣别和荣耀─都对我们有所要求。公义是与罪相对的。我信我们都知道神公义的要求，但我们可能不知道神的圣别以及荣耀的要求；我们可能没有看见，荣耀也是神的要求。保罗在三章二十三节指出，我们都犯了罪，亏缺了神的荣耀。这意思是说，我们没有满足神荣耀的要求。创世记三章二十四节指明，人一堕落，就不能满足神公义、圣别、和荣耀的要求。这节说，神『在伊甸园的东边安设基路伯，和四面转动发火焰的剑，要把守生命树的道路』。剑表征神的公义，火焰表征神的圣别，基路伯表征神的荣耀。剑会杀死人，火会烧毁人，而基路伯会鉴察人。因著人堕落成为有罪的，所以通往生命树的道路，就被神的公义、圣别、和荣耀封住了。赞美主，藉著基督的救赎，神公义、圣别、和荣耀的要求都得著满足，通往生命树的道路就再次打开。为使神与人之间能有正常的关系，这三个要求必须满足。
5Three of the divine attributes — righteousness, holiness, and glory — place requirements upon us. Righteousness is versus sin. I believe that we all are aware of the requirement of God’s righteousness. But we may not be aware of the demands of God’sho lines sand glory; we may have no realization that glory is one of God’s requirements. In 3:23 Paul points out that we all have sinned and come short of the glory of God. This means that we have not fulfilled the requirement of God’s glory. Genesis 3:24 indicates that as soon as man fell, he could not meet the requirements of God’s righteousness, holiness, and glory. This verse says that God “placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.” The sword signifies God’s righteousness; the flame, God’s holiness; and the cherubim, God’s glory. The sword kills, the fire consumes, and the cherubim observe. Because man had fallen and had become sinful, the way to the tree of life was barred by God’s righteousness, holiness, and glory. Praise the Lord that through Christ’s redemption the requirements of God’s righteousness, holiness, and glory have been fulfilled and the way to the tree of life has been opened once again. In order for man to have a proper relationship with God, these three requirements had to be fulfilled.
三个段落
THREE SECTIONS
6神的公义、圣别和荣耀，形成罗马书的基本结构。罗马书可以分为几段。在引言（一1～17）和定罪（一18～三20）这两段之后，有称义、（三21～五11、）圣别（五～八13）和得荣（八14～39）等段落。这几段分别与神的公义、圣别和荣耀有关。因此，这三种神圣的属性和罗马书的结构有密切的关系。
6God’s righteousness, holiness, and glory form the basic structure of the book of Romans. Romans can be divided into several sections. After the introduction (1:1-17) and the section on condemnation (1:18 — 3:20), there are sections on justification (3:21—5:11), sanctification (5:12 — 8:13), and glorification (8:14-12 39). These sections are related respectively to God’s righteousness, holiness, and glory. Therefore, these three divine attributes are related to the very structure of the book of Romans.
7今天我们在这三个阶段的那一段？正确的答案是：我们在圣别的阶段。我们已经经过了称义的阶段，但是我们还没有达到得荣的阶段。我们都被命定，要将我们在地上基督徒一生的年日，花在圣别这一个阶段里。我在这一个阶段已经有五十多年了。不要因著你要在这一个阶段渡过漫长的年日而失望灰心。这段时间对你而言似乎相当长，但是对主而言并不长，因为在主千年如一日。（彼后三8。）虽然我们尚未达到得荣的阶段，但是我们在圣别的阶段里，多少也能享受一点得荣。我们可以豫尝得荣，享受得荣的初熟果子。有些时候，当我单独与主同在时，我就经历那要来之得荣的豫尝。每一个正常的基督徒，都该有类似的经历。神的分赐必须根据祂的义。基督若没有成为一个有血有肉的人，也没有死在十字架上，除去我们的罪，神就不可能将祂自己分赐到我们里面。有些人听到这话，也许会争辩说，『这样说未免太讲求律法，太严格了。难道你不知道神是爱么？祂不是那么严格、那么讲求律法的。因为父神爱我，所以不论我怎样有罪，祂都可以临到我，将祂自己分赐给我。』这种观念乃是忽略了神是义的神这个事实。祂是这样一位义者，比我们任何一个人都更严格，都更讲求律法。
7In which of these three sections are we today? The correct answer is that we are in the section of sanctification. We have passed through justification, but we are not yet in glorification. We all are destined to spend the whole of our Christian life on earth in the section on sanctification. I have been in this section for more than fifty years. Do not be disappointed by the length of time you must spend in this section. The time may seem long to you, but it is not to the Lord, with whom a thousand years are as one day (2 Pet. 3:8). Although we are not yet in the section on glorification, we may nonetheless enjoy something of glorification while we are in the section on sanctification. We may enjoy the foretaste or firstfruit of glorification. Sometimes when I am alone with the Lord, I experience a foretaste of the glorification to come. Every proper Christian should have experiences like this. God’s dispensation must be according to His righteousness. If Christ had not become a man with flesh and blood and if He had not died on the cross to take away our sins, it would have been impossible for God to dispense Himself into us. When some hear this, they may argue, “To say this is to be too legal and strict. Don’ty ou know that God is love? He is not that strict and legal. Because God the Father loves me, He can simply come to me and dispense Himself to me, no matter how sinful I may be.” Such a concept ignores the fact that God is a God of righteousness. As such a righteous One, He is more strict and more legal than any of us
8不错，神是父，祂也的确爱我们。但是，照著路加十五章的比喻，我们不能直接来到父面前。浪子需要牧人（子）去寻找他并寻见他，也需要妇人（那灵）光照他，然后他才能醒悟过来并悔改，而决定回到父的家中。罪人惟有藉著子的寻找及寻见，并藉著那灵的光照，才能彀回转归向父。若没有子的救赎以及那灵的光照，我们就不可能回家，来到父面前。不仅如此，子若不为我们死，父就没有立场来接纳我们。然而，父因著祂儿子救赎的死，就有立场来接纳所有藉著基督来到祂面前的人。这指明父必须根据祂的义，来接纳我们。基督若不成为肉体并钉十字架，公义的神就无法接纳我们，也无法将祂自己分赐到我们里面。神若要将祂自己分赐到我们里面，而祂公义的要求却没有得著满足，那么祂就是将自己摆在不义的地位上。因此，三一神的分赐必须根据祂的义。神的义要求我们必须因我们的罪而死。然而，我们一死，就灭亡了。因著神不愿我们灭亡，祂就豫备了基督作我们的代替。基督照著神的义，为我们死在十字架上，以满足神的要求。基督死在十字架上的目的，不是要叫我们死后上天堂，乃是要满足神公义的要求，好使神能将祂自己分赐到我们里面。假设你想把果汁分到一个杯子里，但是你发现这个杯子不干净。你若把果汁倒进这个脏杯子里，这杯果汁就不适合饮用。因此，在你把果汁分到杯子里以前，必须先把杯子洗干净。同样，在神能彀进到我们里面以前，祂的儿子成了一个人，为我们死在十字架上，流出祂的血来洗净我们的罪。这样，我们才能成为洁净的器皿，豫备好让三一神充满。在神能彀将祂自己分赐到我们里面以前，我们必须先蒙基督的血洗净。这乃是根据神的义。
8Yes, God is the Father and He does love us. However, according to the parables in Luke 15, we cannot come directly to the Father. The prodigal needs the shepherd (the Son) to seek him and to find him, and he needs the woman (the Spirit) to enlighten him so that he can wake up, repent, and decide to come home to the Father. Only through the Son’ss eeking and finding and through the Spirit’s enlightening can sinners return to the Father. Without the Son’s redemption and the Spirit’s enlightenment, we cannot come home to Him. Furthermore, if the Son had not died for us, the Father would not have the ground to receive us. However, because of the redemptive death of His Son, the Father has the ground to receive all who come to Him through Christ. This indicates that the Father’s receiving of us must be according to His righteousness. Apart from the incarnation and crucifixion of Christ, there is no way for the righteous God to receive us and to impart Himself into us. If God were to dispense Himself into us without the requirement of His righteousness being fulfilled, He would place Himself in an unrighteous position. Therefore, the dispensation of the Triune God must be according to His righteousness. God’s righteousness required that we die because of our sin. However, if we had died, we would have perished. Because God does not want us to perish, He provided Christ as our substitute. Christ died on the cross for us according to God’s righteousness to fulfill God’s requirements. The purpose of Christ’s death on the cross was not to enable us to go to heaven when we die; it was to fulfill God’s righteous requirements so that He could dispense Himself into us. Suppose you would like to dispense juice into a glass, but you find that the glass is not clean. If you fill a dirty glass with juice, the juice will not be fit to drink. Hence, before dispensing the juice into the glass, you must first cleanse the glass. In like manner, before God could come into us, His Son became a man and died on the cross for us, shedding His blood to wash us from our sins. This enabled us to become cleansed vessels, ready to be filled with the Triune God. Before God could dispense Himself into us, we had to be washed in the blood of Christ. This is according to God’s righteousness.
藉著死成为义的
BECOMING RIGHTEOUS BY DYING
9我们已经指出，基督死在十字架上，是要满足神公义的要求。现在我们必须往前来看，神盼望我们也上十字架去死。我们若没有钉死在十字架上，神公义的要求就不能实际的成就在我们身上。在公义的父眼中，没有甚么比我们死在十字架上更义的了。我们若死了，我们在各方面就都是义的。但是我们若拒绝死，我们在与别人的关系上，甚至在与物质东西的关系上，就没有义。我们可能不正直的对待人，或不合式的处理财物。因此，我们要在神面前成为义的，就不仅需要洗净，还需要死。我们死的时候，自然也就被称义了。一个正常的基督徒乃是已经与基督同死，并且天天照著这个事实行事为人的人。信徒若活在天然里，他就是不义的。但他若经历十字架的死，他就会在每一件事上，与每一个人，甚至在每一方面都是义的。
9We have pointed out that Christ died on the cross to fulfill God’s righteous requirements. Now we must go on to see that God desires that we also go to the cross and die. If we are not crucified on the cross, God’s righteous requirements cannot be fulfilled in us in a practical way. In the eyes of the righteous Father, nothing is more righteous than for us to die on the cross. If we die, we are righteous in every way. However, if we refuse to die, we have no righteousness in our relationships with others and even with material things. We may treat people unfairly, and we may fail to handle our material possessions properly. Therefore, to be righteous before God, we not only need to be washed—we also need to die. When we die, we are spontaneously justified. A proper Christian is one who has died with Christ and who conducts himself daily according to this fact. If a believer lives in a natural way, he will be unrighteous. But if he experiences the death of the cross, he will be righteous in everything, with everyone, and in every way.
神只能将祂自己
GOD DISPENSING HIMSELF
分赐到已死的人里面
ONLY INTO THOSE WHO HAVE DIED
10我们强调过一件事实，就是神的义要求基督和我们都必须死。我们已经包含在基督的死里面。祂死的时候，我们也死了，因为我们是在祂里面死了。这个包罗万有的死，乃是为著满足神义的要求。因为神的义已经得著满足，神才能合乎义的将祂自己分赐到蒙祂救赎并钉十字架的人里面。神不能将祂自己分赐到仍然活在天然生命里的人里面，而只能将祂自己分赐到已死的人里面。你若仍然以天然的方式活著，仍然活在罪与世界里，神就没有地位将祂自己分赐到你里面。惟有基督的死以及你与基督的同死，才能满足神公义的要求，才能给神立场，公义的将祂自己分赐到你里面。这不仅应用在我们得救的时候，也应用在我们每日对主的经历上。我们若要经历三一神的分赐，我们在祂面前就必须站在钉十字架的地位上。我们必须相信并宣告，我们与基督在十字架上同死的事实。因著我们实际的与基督同死，神就有地位将祂自己同祂一切的丰富分赐到我们里面；这就是神根据祂的公义而有的分赐。
10We have laid stress on the fact that God’s righteousness requires the death both of Christ and of ourselves. We were involved in the death of Christ. When He died, we died also, for we died in Him. This all-inclusive death was for the fulfillment of God’s righteous requirements. Because God’s righteousness has been satisfied, God is justified in dispensing Himself into His redeemed and crucified people. God cannot dispense Himself into persons still living in their natural life, but can only dispense Himself into those who have died. If you are still alive in a natural way, still living in sin and in the world, God has no position to dispense Himself into you. Only the death of Christ and your death with Christ fulfills the requirement of His righteousness and gives God the ground righteously to impart Himself into you. This applies not only to the time we were saved, but also to our daily experience with the Lord. If we want to experience the dispensation of the Triune God, we must take our standing before Him as crucified persons. We must believe and declare the fact of our death with Christ on the cross. Since we are then dead with Christ in a practical way, God will have the position to dispense Himself into us with all His riches. This is God’s dispensation according to His righteousness
圣别与复活
HOLINESS AND RESURRECTION
11保罗在罗马六章十九节说到『义…以至于圣别』。这指明义将我们引进圣别。三一神的分赐是藉著祂的圣别进行的。神的圣别与祂分赐的过程有关。基督的死如何是为著义，照样，基督的复活是为著圣别。事实上，复活的基督就是我们里面圣别的元素。这个圣别使我们有新生的起头，重生我们，并且圣别我们；这完全是一件生命的事。
11In 6 : 1 9 Paul speaks of “ righteousness unto sanctification.” This indicates that righteousness ushers us into holiness, into sanctification. The dispensation of the Triune God takes place through His holiness. God’s holiness is related to the process of His dispensation. Just as the death of Christ is for righteousness, so the resurrection of Christ is for holiness. In fact, the resurrected Christ is the very element of holiness within us. This holiness germinates us, generates us, and sanctifies us. This is wholly a matter of life
12八章十一节说，『然而那叫耶稣从死人中复活者的灵，若住在你们里面，那叫基督从死人中复活的，也必藉著祂住在你们里面的灵，赐生命给你们必死的身体。』请注意：保罗在这一节里先说到耶稣，然后才说到基督。耶稣这名与祂的死有关，而基督这名与复活和生命的分赐有关。因此，死与耶稣有关，赐生命则与基督有关。耶稣的死是要满足神的公义，而基督的复活乃是为著神的圣别。公义是神的手续，作事的法则，而圣别是神的性情。神公义的手续是藉基督的死所维持，而神的性情是藉基督的复活分赐到我们里面。当神的义藉著基督的死得维持时，神就有一个地位，能彀藉著基督的复活，将祂自己分赐到我们里面。复活的基督进到我们里面时，就将神的性情分赐到我们里面。这圣别的性情使我们有新生的起头，重生我们，并且圣别我们。在我们里面这复活的基督，乃是来点活我们的圣别元素。这个元素使我们有新生的起头，点活我们，然后又圣别我们。这就是圣别。圣别包括一段漫长的过程，开始于我们得救的时候，然后延续在我们基督徒的一生中。在这个过程里，我们被变化，甚至模成神长子的形像。圣别乃是藉著复活的过程发生的。我确信，我们里面都有这位复活的基督，并且藉著复活，我们都在经历圣别的过程。这个过程事实上乃是一个人位，就是复活的基督自己。复活的基督既是我们的圣别（holiness），也是使我们得以圣别的过程（sanctification）。圣别与圣别的过程之间的不同是：圣别是指基督的元素，而圣别的过程是指那个元素的活动。因此，我们不仅有圣别，也在圣别的过程中。圣别的元素一直在我们里面运行、活动，使我们得以圣别。
12Romans 8:11 says, “But if the Spirit of Him Who raised Jesus from among the dead dwells in you, He Who raised Christ Jesus from among the dead will also give life to your mortal bodies through His Spirit Who indwells you.” Notice that in this verse Paul firstly speaks of Jesus and then of Christ Jesus. The name Jesus is related to His death, and the title Christ Jesus is related to resurrection and the impartation of life. Thus, death is related to Jesus, and the giving of life is related to Christ. The death of Jesus was for the fulfillment of God’s righteousness, but the resurrection of Christ is for God’s holiness. Righteousness is God’s procedure, His way of doing things, whereas holiness is God’s nature. God’s righteous procedure is upheld by the death of Christ, but God’s nature is imparted into us through the resurrection of Christ. When God’s righteousness is upheld through the death of Christ, God is in a position to impart Himself into us through the resurrection of Christ. As the resurrected Christ comes into us, He imparts God’s nature into us. This holy nature then germinates us, generates us, and sanctifies us. The resurrected Christ within us is the element of holiness that enlivens us. This element germinates us, enlivens us, and then sanctifies us. This is sanctification. Sanctification involves along process which begins when we are saved and continues throughout our Christian life. In this process we are transformed and even conformed to the image of the firstborn Son of God. Sanctification takes place through the process of resurrection. I have the assurance that we all have the resurrected Christ within us and that we are undergoing the process of sanctification through resurrection. This process is actually a person, the resurrected Christ Himself. Christ in resurrection is both our holiness and our sanctification. The difference between holiness and sanctification is that holiness denotes the very element of Christ, whereas sanctification denotes the action of that element. Hence, we are not only under the process of holiness, but also under the process of sanctification. The holy element is moving and active within us to sanctify us.
升天与得荣
ASCENSION AND GLORIFICATION
13罗马书不仅论到公义与圣别这两种属性，也论到荣耀的属性。得荣开始于基督升天的时候，而完成于祂再来的时候。基督的升天乃是为著荣耀。因此，基督的死是为著神的公义，基督的复活是为著神的圣别，而基督的升天是为著神的荣耀。当基督再来时，祂圣徒的得荣就要得著终极完成。
13Romans covers not only the attributes of righteousness and holiness, but also the attribute of glory. Glorification began at the time of Christ’s ascension, and it will consummate at His coming back. Christ’s ascension is for glory. Therefore, Christ’s death is for God’s righteousness, His resurrection is for God’s holiness, and His ascension is for God’s glory. When Christ comes back, the glorification of His saints will be consummated
14在罗马八章可以看到这个思想。保罗在十七节说，我们若与祂一同受苦，也必与祂一同得荣耀。十八节接著说，『因为我算定今时的苦楚，不配与将来要显于我们的荣耀相比。』一切受造之物都热切期望『从败坏的奴役得著释放，得享神儿女之荣耀的自由』。（21。）保罗在三十节说，神所豫定、呼召、称义的人，神也叫他们得荣耀。当我们被圣别时，我们也在得荣的过程中。我们因著圣别，就豫尝了得荣。我们已经指出，得荣开始于基督升天的时候。我们这些在基督里的信徒，已经与基督一同升天，并且与祂一同坐在诸天界里。（弗二6。）基督是主观的在我们里面，也客观的在诸天界里。基督已经把我们带进诸天界里，祂也把诸天界带到我们里面。当我们领悟我们有分于基督的升天这个事实时，我们就不仅经历圣别，也经历得荣。在升天里就是在荣耀里。
14This thought is found in Romans 8. In verse 17 Paul says that if we suffer with Christ, we shall be glorified with Him. In verse 18 he goes on to say, “For I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed to us.” The whole creation is eagerly expecting to “be freed from the slavery of corruption into the freedom of the glory of the children of God” (v. 21). In verse 30 Paul says that those whom God has predestinated, called, and justified, He has also glorified. As we are being sanctified, we are also being glorified. With sanctification we enjoy a foretaste of glorification. We have pointed out that glorification began with Christ’s ascension. As believers in Christ, we are ascended with Christ and seated with Him in the heavenlies (Eph. 2:6). Christ is both in us subjectively and in the heavenlies objectively. Christ has brought us into the heavenlies, and He has brought the heavenlies into us. When we realize the fact that we share in Christ’s ascension, we experience not only sanctification, but also glorification. To be in ascension is to be in glory
主观的经历公义、圣别和荣耀
THE SUBJECTIVE EXPERIENCE OF righteousness, holiness, and glory
15我们需要主观的经历神的公义、圣别和荣耀。与基督同钉十字架就是经历公义，得著基督活在我们里面就是经历圣别。根据神的公义并藉著神的圣别，三一神就要完满的分赐到我们里面，而达到祂的荣耀。这就是说，神分赐的结果乃是荣耀。当人接触我们，或到我们家里的时候，应当能彀感受到我们已经与基督同死，并且基督正活在我们里面。我们的光景若是这样，我们就展示了神的公义、圣别，甚至神的荣耀。
15We need the subjective experience of God’s righteousness, holiness, and glory. To be crucified with Christ is to experience righteousness, and to have Christ live in us is to experience holiness. According to His righteousness and through His holiness, the Triune God is dispensed into us in a full way unto His glory. This means that the result of God’s dispensation is glory. When people contact us or visit our homes, they should be able to sense that we have died with Christ and that Christ is living in us. If this is our situation, then we shall exhibit God’s righteousness, holiness, and even His glory.
16我们真赞美主，祂把这卷书的深奥向我们开启了！罗马三章及四章给我们看见基督为我们死，六章给我们看见我们在基督里死了；这死乃是照著神的义，并且是为著神的义。在罗马六至八章里，我们看见，藉著复活的基督在我们里面的生活、行动、运行和工作，我们就渐渐被圣别。复活的基督使我们有新生的起头，并且重生我们之后，祂就圣别我们。圣别包括变化与模成。当圣别的过程在我们里面进行的时候，我们就开始经历神使我们得荣耀。三一神分赐到我们里面的结果乃是荣耀。我们若天天站在与基督同死的地位上，我们对公义就会有主观的经历。我们若让基督活在我们里面，就会主观的经历圣别。结果乃是荣耀，就是神从我们里面彰显出来。
16How we praise the Lord for opening the depths of this book to us! In Romans 3 and 4 we see that Christ died for us and in Romans 6, that we died in Christ. This death was according to God’s righteousness and for His righteousness. In Romans 6 through 8 we see that we are being sanctified through the living, acting, moving, and working of the resurrected Christ within us. After the resurrected Christ germinates us and generates us, He sanctifies us. Sanctification includes transformation and conformation. As the process of sanctification takes place within us, we begin to experience God’s glorification. The issue of the dispensation of the Triune God into us is glory. If we daily take our stand of having died with Christ, we shall have the subjective experience of righteousness. Then if we allow Christ to live in us, we shall have the subjective experience of holiness. The result will be glory, the expression of God from within us
三一神分赐的终极目标
THE ULTIMATE GOAL OF THE TRIUNE GOD IN HIS DISPENSATION
17公义是神的手续，圣别是神的性情，照样，荣耀乃是神的彰显。三一神分赐的终极目标，是让神藉著基督的身体得彰显。当基督的身体成为神荣耀的彰显时，那就是完满得荣的时候。罗马八章启示，宇宙正热切等待这个时候，专切等候进入神儿女之荣耀的自由。在这荣耀里，神要完满的彰显出来。这将是三一神分赐的终极结果。今天，每一处地方召会都该是三一神这荣耀彰显的小影。我们这些在召会中的人应当能彀说，『撒但，看看召会。这里你能看见神的公义、圣别和荣耀。』当撒但看见这个，他就不得不承认，这乃是三一神分赐的结果。因著我们都已经在基督里死了，因而在神眼中我们就是义的，所以撒但没有立场来控告我们或定罪我们。现今基督正活在我们里面来圣别我们、变化我们，并且将我们模成基督的形像。这个过程的结果就是荣耀。这该是主恢复里的每个召会所背负的见证。在每一处召会里，必须有神的公义为基础，神的圣别为过程，以及神的荣耀为目标。这就是罗马书所启示三一神的分赐，这分赐是根据祂的公义，藉著祂的圣别，而达到祂的荣耀。
17Just as righteousness is God’s procedure and holiness is God’s nature, so glory is God’s express i on. The ultimate goal of the dispensation of the Triune God is that God be expressed through the Body of Christ. When the Body of Christ has become the expression of God’s glory, that will be the time of full glorification. As Romans 8 reveals, the universe is eagerly awaiting this time, anxiously waiting to enter into the freedom of the glory of the children of God. In this glory God will be expressed in a full way. This will be the ultimate issue of the dispensation of the Triune God. Every local church today should be a miniature of such a glorious expression of the Triune God. We in the churches should be able to say, “Satan, look at the church. Here you can see God’s righteousness, holiness, and glory.” When Satan sees this, he will be forced to admit that this is the issue of the dispensation of the Triune God. Because we all have died in Christ and are therefore righteous in the eyes of God, there is no ground for Satan to accuse us or to condemn us. Now Christ is living in us to sanctify us, to transform us, and to conform us to the image of Christ. The issue of this process is glory. This should be the testimony borne by every church in the Lord’s recovery. In every church there must be the base of God’s righteousness, the process of God’s holiness, and the goal of God’s glory. This is the dispensation of the Triune God according to His righteousness, through His holiness, and unto His glory as revealed in the book of Romans.