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哥林多后书生命读经 · 第37篇

藉著第二步的和好，

A New Creation in Christ
1在基督里的新造成为神的义（二）读经：哥林多后书五章一至二十一节。我们在前一篇信息里，说到林后
1Becoming God’s Righteousness through the Second Step of Reconciliation (2) Scripture Reading: 2 Cor. 5:1-21 In the foregoing message we covered a number of
2五章几个重要的点：渴望得著改变形状的身体，讨主喜悦的雄心，向主活，以及成为新造。保罗在
2important points in 2 Corinthians 5: the aspiration to have a transfigured body, the ambition to please the Lord, living to the Lord, and being a new creation. In
3十七节说到新造：『因此，若有人在基督里，他就是新造；旧事已过，看哪，都变成新的了。』旧造没有神圣的生命和性情，新造，就是由神所重生的信徒，却有。（约一13，三15，彼后一4。）因此他们是新造，（加六15，）不是照著肉体的旧性情，乃是照著神生命的新性情。林后五章
3verse 17 Paul speaks of the new creation: “So that if anyone is in Christ, there is a new creation; the old things have passed away; behold, they have become new.” The old creation does not have the divine life and nature, but the new creation, the believers born again of God, does have the divine life and nature (John 1:13; 3:15; 2 Pet. 1:4). Hence, they are a new creation (Gal. 6:15), not according to the old nature of flesh, but according to the new nature of the divine
4十七节的『看哪』，是呼召人观看新造奇妙的改变。
4life. The word behold in verse 17 is a call to watch the marvelous change of the new creation
5和好的职事保罗在十八至二十节接著说到和好的职事：『一切都是出于神，祂藉著基督使我们与祂自己和好，又将这和好的职事赐给我们；这就是神在基督里，叫世人与祂自己和好，不将他们的过犯算给他们，且将这和好的话语托付了我们。所以我们为基督作了大使，就好像神藉我们劝你们一样；我们替基督求你们：要与神和好。』我们需要非常仔细的读这几节经文。二十节的『所以』
5THE MINISTRY OF RECONCILIATION In verses 18 through 20 Paul goes on to speak of the ministry of reconciliation: “But all things are of God, Who has reconciled us to Himself through Christ and has given to us the ministry of reconciliation; how that God was in Christ reconciling the world to Himself, not accounting their offenses to them, and putting in us the word of reconciliation. On behalf of Christ, then, we are ambassadors, as God entreating through us; we beseech you on behalf of Christ, Be reconciled to God.” We need to read these verses very carefully. The word “then” in verse 20 is a connecting word joining verse
6一辞，把二十节与前面的经节连了起来。根据二十节，基督的大使与神是一；他们像神，并且如同神一样劝人。他们的话就是神的话，他们所作的就是神所作的。不仅如此，『替基督』的意思就是代表基督。使徒们代表基督，他们是基督的大使。今天的大使就是得著授权，代表其政府的人。照样，使徒们得著基督的授权，代表祂执行和好的工作。
620 with the preceding verses. According to verse 20, the ambassadors of Christ are one with God; they are like God, and they entreat as God. Their word is God’sword, and what they do is God’s doing. Furthermore, the words “on behalf of Christ” mean representing Christ. As those who represent Christ, the apostles were ambassadors of Christ. Today an ambassador is a person authorized to represent his government. In like manner, the apostles were authorized by Christ to represent Him to do the work of reconciliation
7保罗在五章二十节所写的话很不寻常。他说『我们…作了大使』，接著就说，『就好像神藉我们劝你们一样。』保罗的意思是说，『我们是基督的大使，正在执行和好的工作。这就好像是神藉我们劝你们一样。我们与基督是一，也与神是一。基督与我们是一，神也与我们是一。因此，神、基督、以及我们使徒都是一。』在新约的职事里，神、基督、以及众执事都是一。
7Paul’s composition in 5:20 is unusual. After saying “we are ambassadors,” he says, “as God entreating through us. Paul seems to be saying, “We are ambassadors of Christ, and we are doing a reconciling work. This is like God entreating you through us. We are one with Christ and one with God. Christ is one with us, and God also is one with us. Therefore, God, Christ, and we, the apostles, are all one.” The ministry of the new covenant is a ministry in which God, Christ, and the ministers are one.
8保罗在二十节的话很强，语气是加重的。他说，『我们为基督作了大使，就好像神藉我们劝你们一样；我们替基督求你们：要与神和好。』神、基督、使徒们，在执行和好的职事上乃是一。
8Paul’sword in verse 20 is strong and emphatic. He says, “We are ambassadors, as God entreating through us; we beseech you on behalf of Christ, Be reconciled to God.” God, Christ, and the apostles were one in carrying out the ministry of reconciliation
和好的两个步骤
TWO STEPS OF RECONCILIATION
9保罗在二十节有关与神和好的话，不是对罪人说的，乃是对哥林多信徒说的。这些信徒已经局部与神和好了，但是他们还没有完全与神和好。说哥林多信徒根本没有与神和好是不对的。保罗在林前一章题到他们是圣徒，是蒙神呼召进入祂儿子交通里的一班人；因此，他们必定多多少少与神和好了。他们或许与神已经有一半的和好。哥林多前后书给我们看见，哥林多信徒与神局部和好之后，仍旧活在肉体里、活在外面的人里。他们与神之间，有肉体、天然的人这层分隔的幔子。这层幔子并不等于圣所入口处的帘子，而是相当于会幕里面的幔子，就是隔开圣所与至圣所的幔子。哥林多信徒也许是在圣所里面，但他们不是在至圣所里面。这意思是说，他们与神所在的地方仍是隔离的。因此，他们并没有完全与神和好。十九节是叫世人与神和好，二十节是叫已经与神和好的信徒，进一步与神和好。这清楚指明，人与神完全的和好有两步。第一步是罪人脱离罪与神和好；为这目的，基督为我们的罪死了，（林前十五3，）使我们的罪蒙神赦免。这是基督的死客观的一面。在这一面，祂在十字架上担当我们的罪，替我们受了神的审判。第二步是活在天然生命中的信徒脱离肉体与神和好。为这目的，基督替我们这个『人』死了，使我们能在复活的生命里向祂活著。（林后五14～15。）这是基督的死主观的一面。在这一面，祂替我们成为罪，受神审判，被神剪除，使我们能在祂里面成为神的义。藉著祂死的这两面，祂就使神所拣选的人，完全与神和好了。
9Paul’sword in verse 20 about being reconciled to God is not directed to sinners; it is directed to the believers in Corinth. These believers had already been reconciled to God partially. However, they had not been fully reconciled to Him. It would not be true to say that the Corinthian believers had not been reconciled to God at all. In 1 Corinthians chapter one Paul refers to them as saints, as those who had been called by God into the fellowship of His Son. Therefore, they surely had been reconciled to God to some degree. Perhaps they had been halfway reconciled to Him. The books of 1 and 2 Corinthians show that the believers at Corinth, after being reconciled to God partially, still lived in the flesh, in the outward man. Between them and God there was the separating veil of the flesh, of the natural man. This veil corresponds to the veil inside the tabernacle, the veil that separated the Holy Place from the Holy of Holies, not to the veil at the entrance to the Holy Place. The Corinthian believers may have been in the Holy Place, but they were not in the Holy of Holies. This means they were still separated from the place where God is. Therefore, they had not been reconciled to God in full. In verse 19 it is the world that is to be reconciled to God. In verse 20 it is the believers, those who have already been reconciled to God, who are to be reconciled to Him further. This clearly indicates that there are two steps for people to be fully reconciled to God. The first step is as sinners to be reconciled to God from sin. For this purpose Christ died for our sins (1 Cor. 15:3) that they may be forgiven by God. This is the objective aspect of Christ’s death. In this aspect He bore our sins on the cross that God might judge them upon Him for us. The second step is as believers living in the natural life to be reconciled to God from the flesh. For this purpose Christ died for us—the persons—that we may live to Him in resurrection life (2 Cor. 5:14-15). This is the subjective aspect of Christ’s death. In this aspect for us He was made sin to be judged and done away with by God that we may become the righteousness of God in Him. By the two aspects of His death He has fully reconciled God’s chosen people to God.
10这两步的和好，由会幕的两层幔子清楚的描绘出来。头一层幔子称为帘子。（出二六37。）罪人藉著赎罪之血的和好被带到神这里，就经过这帘子进入圣所。这豫表和好的第一步。但还有第二层幔子，（31～，来九3，）将他与在至圣所里的神隔开。这层幔子需要裂开，使他能被带到至圣所里的神这里。这是和好的第二步。哥林多的信徒已经与神和好，经过头一层幔子进入了圣所；但他们仍活在肉体里，还需要经过已经裂开的第二层幔子，（太二七51，来十20，）进入至圣所，在他们的灵里与神同活。（林前六。）哥林多后书的目的就是要带他们到这里，使他们成为在灵里，（林前二15，）在至圣所里的人。使徒说，『求你们要与神和好，』就是这意思。在旧约里，罪人要就近神，必须先来到祭坛，藉著赎罪祭的血使罪得赦。他经历罪得赦免之后，才能进入圣所。这是和好的第一步，罪人藉此开始与神和好。这是当时哥林多信徒的光景，也是今天大多数真基督徒的光景。他们已经藉著十字架，局部的与神和好了；在十字架上，基督作了我们的赎罪祭而死，流出祂的血洗去我们的罪。我们相信祂的时候，神赦免了我们，我们就与神和好，被带回来归给祂。我们从前走迷而偏离了神；但如今因著悔改而归向神，就与神和好了。然而，我们只是局部的与神和好，还不彀彻底。
10These two steps of reconciliation are clearly portrayed by the two veils of the tabernacle. The first veil is called the screen (Exo. 26:36, lit.). A sinner was brought to God through the reconciliation of the atoning blood to enter into the Holy Place by passing this screen. This typifies the first step of reconciliation. The second veil (Exo. 26:31-35; Heb. 9:3) still separated him from 35 God Who is in the Holy of Holies. This veil needed to be rent that he might be brought to God in the Holy of Holies. This is the second step of reconciliation. The Corinthian believers had been reconciled to God, for they had passed through the first veil and had entered into the Holy Place. But they still lived in the flesh. They needed to pass the second veil, which has already been rent (Matt. 27:51; Heb. 10:20), to enter into the Holy of Holies to live with God in their spirit (1 Cor. 17 6:17). The goal of this Epistle is to bring them here that they may be persons in the spirit (1 Cor. 2:14), in the Holy of Holies. This is what the apostle means by saying, “Be reconciled to God.” In the Old Testament, when a sinner came to God, he first had to come to the altar to have his sins forgiven through the blood of the sin offering. After experiencing the forgiveness of sins, he could enter the Holy Place. This is the first step of reconciliation, the step by which a sinner begins to be reconciled to God. This was the situation of the believers at Corinth, and it is also the situation of most genuine Christians today. They have been reconciled to God in part through the cross upon which Christ died as our sin offering, where He shed His blood to wash away our sins. When we believed in Him, we were forgiven by God, reconciled to Him, and brought back to Him. Formerly, we went astray from God. But through repentance we returned to Him and have been reconciled to Him. However, we have been reconciled to God only partly, halfway.
完全和好
FULL RECONCILIATION
11哥林多人虽然已经得救，局部的与神和好，但是他们仍活在肉体里，也就是活在魂里，活在外面的人、天然的人里。肉体、天然人的幔子仍然使他们与神隔开。这意思是说，他们天然的人是阻隔的幔子。因此，2他们需要第二步的和好。保罗在林后五章所作的，乃是要成就这第二步。他在哥林多人身上作工，要把肉体的幔子割开，将他们天然的生命钉十字架，销毁他们外面的人。使徒保罗在哥林多前后书所作的，乃是要裂开肉体这一层阻隔的幔子，使哥林多信徒能进入至圣所。
11Although the Corinthians had been saved and reconciled to God halfway, they still lived in the flesh; that is, they lived in the soul, the outward man, the natural being. The veil of the flesh, of the natural man, still separated them from God. This means that their natural being was a separating veil. Therefore, they needed the second step of reconciliation. In Corinthians 5 Paul was working to accomplish this second step. He was working on the Corinthians to cut the veil of the flesh asunder, to crucify their natural life, to consume their outward man. What the Apostle Paul was doing in 1 and 2 Corinthians was to cleave the separating veil of the flesh so that the believers at Corinth could enter into the Holy of Holies.
12圣所里虽有神的祝福，但神自己乃是在至圣所里。在圣所里有那灵的祝福、灯台与香坛。但在圣所里没有神直接的同在。我们若要得著神自己，就必须进一步的和好，进到至圣所里。我们必须接受和好的第二步，而被带进神的面光中。这是完全的和好。这和好不仅带我们从罪里出来，也带我们从肉体、天然的人、天然的所是里出来。这样我们就被带来归向神，与神成为一。
12The blessings of God can be found in the Holy Place, but God Himself is in the Holy of Holies. In the Holy Place are the blessings of the Spirit, the lampstand, and the incense altar. But in the Holy Place there is not the direct presence of God. In order to have God Himself, we must be reconciled further and come into the Holy of Holies. We must take the second step of reconciliation to be brought into the presence of God. This is full reconciliation. This reconciliation brings us not only out of sin, but also out of the flesh, the natural man, the natural being. Then we are brought to God and become one with Him
神救恩的终极完成
THE ULTIMATE CONSUMMATION OF GOD’SS ALVATION
13二十一节是五章末了一节，说，『神使那不知罪的，替我们成为罪，好叫我们在祂里面成为神的义。』在这里有神救恩的终极完成，就是神的义。我们必须记得，新约的职事乃是那灵与义的职事。这职事把生命的灵分赐到信徒里面，结果就产生
13Verse 21, the last verse of chapter five, says, “Him Who did not know sin He made sin on our behalf, that we might become God’s righteousness in Him.” Here we have the ultimate consummation of God’ss alvation— the righteousness of God. We must remember that the new covenant ministry is a ministry of the Spirit and of righteousness. This ministry imparts the Spirit of life into the believers
14一种光景、情形，圣经称之为义。我们得救以前，是在一种完全被神定罪的光景里，样样都不对，神绝不能称义我们所处的那种情形。但是我们得救以后，就被带进一种光景里，使我们能蒙神称义。这就是义。但我们若诚实，就会承认，一面我们是在义的光景里，但另一面，与我们生活有关的一些事仍然不是对的。这些事可能不像我们得救以前生活中曾犯过的粗鄙的罪。但这些事总是不对的。特别是我们与神之间仍有阻隔，这是我们天然的人、我们的己所造成的。这就是罪。
14This issues in a state, a condition, that is called righteousness. Before we were saved, we were in a condition that was altogether condemned by God. Nothing was right, and God could by no means justify the condition we were in. But after we were saved, we were brought into a state where we could be justified by God. This is righteousness. However, if we are honest, we shall admit that, on the one hand, we are in a righteous condition, but, on the other hand, certain things related to our living still are not right. These things may not be comparable to the gross sin that may have been in our living before we were saved. Nevertheless, there are matters which are not right. In particular, there is still the separation between us and God caused by our natural man, our self. This is sin
15假设有一个人和他的妻子都没有得救。他们彼此处得不好，时常争吵，有时候还吵得很厉害。但有一天丈夫得救了，并进入召会生活中。他开始改变，这种改变影响了他的妻子。末了，妻子也得救、进到召会生活中。她和丈夫一样，也开始改变。现在这个人和他的妻子就在圣经所称为义的光景里。但这个人（现在是主里的弟兄）个性非常强。（个性与性格不一样，因为个性绝对是我们这个人、我们构成的一部分。）不仅如此，这位太太很古怪，与人合不来，常和别人唱反调。丈夫的个性很强，妻子又很古怪，这两个人怎么能和睦相处？他们虽然不再像从前那样彼此争吵，可是他们彼此也不能相合。结果，他们彼此就不太交谈。既然一谈话就意见不合，所以丈夫也许就会告诉妻子，他们最好不要讲话。这个人与妻子的和好，并他们的义，都不彀彻底。然而，假如这一对弟兄姊妹听到一篇信息说，我们需要进一步与神和好。作丈夫的开始定罪自己的个性，作妻子的也定罪自己的乖僻，两个人都定罪他们天然的生命。结果，他们就有可能被带进至圣所里享受主。也许丈夫会说，『赞美主！』妻子会回答说，『阿们！』如果这一对夫妇的光景是这样，他们就会在一种称为神的义的情形里。我们在五章十七至二十一节看见三件事：新造、完全的和好、以及神的义。我们为甚么说这义是神救恩的终极完成？这种说法是根据彼后三章十三节，那里说，在新天新地，有义居住在其中。有义居住在新天新地中，指明一切都要完全被带回归神。一切都要服在元首之下，建立得有秩有序。没有一件事是不对的，没有一件事是乱了秩序的。在新天新地里一切都是对的，都是令神满意的。神能看著全宇宙，而称义一切事物。你已经得救，并且被带进基督里了么？你如今在基督里么？如果你合乎这些条件，你就是新造。然而，可能你有把握说，你是在基督里的新造，但是你还不敢放胆宣告你是神的义。你没有这样的把握，因为你像一只还没有完全从茧里出来的蝴蝶。惟有当我们的『茧』完全脱去的时候，我们才能说我们是神的义。在那时以前，我们只能说，我们只有部分是神的义。我们需要十字架在我们身上进一步作工，把我们余剩的茧销毁。至终，最迟在新耶路撒冷里，我们要完全成为神的义。那时，神就能向祂的仇敌撒但夸口，一切都是义的，没有一件事是不对或不完美的，一切都令神满意。因此，神能称义新耶路撒冷里的一切事物。这就是义，是新约职事的终极完成。
15Suppose a certain man and his wife are not saved. They have difficulty getting along with each other and often fight. Sometimes they argue in a very crude manner. But suppose one day the husband gets saved and comes into the church life. He begins to change, and this change affects his wife. Eventually, she also gets saved and comes into the church life. Like her husband, she too begins to change. Now this man and wife are in a state which the Bible calls righteousness. However, the man, now a brother in the Lord, has a very strong disposition. (Disposition is different from character, for disposition is absolutely part of our being, our constitution.) Moreover, the wife is very peculiar and seldom agrees with others. Often she contradicts others. How could she and her husband live peacefully together, since he has a strong disposition and she is very peculiar? Although they may no longer fight with each other in their old way, they do not agree with each other. As a result, they do not talk to each other very much. Since conversation invariably leads to disagreement, the husband may tell his wife that it is better for them not to talk. What this man and wife have is a halfway reconciliation and a halfway righteousness. However, suppose this brother and sister hear a message on the need for further reconciliation. The husband begins to condemn his disposition, the wife condemns her peculiarity, and they both condemn their natural life. As a result, there is the possibility that they may be brought into the Holy of Holies to enjoy the Lord. Then the husband may say, “Praise the Lord!” and the wife may respond, “Amen!” If this is the situation of this couple, they will be in a condition that may be called the righteousness of God. In 5:17-21 we see three matters: the new creation, full reconciliation, and God’s righteousness. Why do we say that this righteousness is the ultimate consummation of God’ss alvation? This claim is based on 2 Peter 3:13, which speaks of righteousness dwelling in the new heaven and new earth. The fact that righteousness will dwell in the new heaven and new earth indicates that everything will be brought back to God in full. Everything will be headed up and set in good order. Nothing will be wrong, and nothing will be out of order. Everything in the new heaven and the new earth will be right and satisfactory to God. God will be able to look at the entire universe and justify everything. Have you been saved and brought into Christ? Are you now in Christ? If you can meet these conditions, you are a new creation. But even though you may have the assurance to say that you are a new creation in Christ, you may not have the boldness to declare that you are the righteousness of God. The reason you lack this boldness is that you are like a butterfly that has not fully emerged from its cocoon. Only when our “cocoon” has been fully done away can we say that we are God’s righteousness. Until then, we can say that we are only partially the righteousness of God. We need the cross to do a further work on us so that the remainder of our cocoon may be consumed. Eventually, at the latest in the New Jerusalem, we shall fully be God’s righteousness. Then God will be able to boast to His enemy, Satan, that everything in the New Jerusalem is righteousness, that nothing is wrong or defective, that everything is satisfactory to God. Therefore, God will be able to justify everything in the New Jerusalem. This is the righteousness which is the consummation of the ministry of the new covenant.
16成为神的义新约的职事，也就是那灵与义的职事，要作出一种义的情形，先是在个人身上，其次在召会里，第三在千年国里。当国度来临时，
16BECOMING THE RIGHTEOUSNESS OF GOD The ministry of the new covenant, a ministry of the Spirit and of righteousness, will work out a condition of righteousness first in individuals, second in the church, and third in the millennial kingdom. When the kingdom
17地上就会有义。那时一切都会令神满意，神也要称义一切的事物。今天虽然国度时代尚未来临，但我们能在召会生活和家庭生活中豫尝国度的义。有时候，在某个地方召会的情形，可能使神称义其中的每一人、事、物。这样的召会就是神的义。这种情形也可能出现在我们的家庭生活中。我有几次看见在一个家庭里，每个人都已经彻底得救，显出一种样样都对，一切都令神满意，且蒙神称义的光景。这样的家庭是义的家庭。新约职事的果子就是产生这种义。
17comes, there will be righteousness on earth. Then everything will be satisfactory to God, and God will justify everything. Although the age of the kingdom has not yet come, we can have a foretaste of the righteousness of the kingdom today in the church life and in our family life. Sometimes in a certain local church the condition may be such that everything, everyone, and every matter is justified by God. Such a church is God’s righteousness. This kind of condition may also be present in our family life. In a few cases I have seen that in a family whose members have been thoroughly saved there is a condition where nothing is wrong, but everything is satisfactory to God and justified by Him. Such a family is a family of righteousness. The fruit of the new covenant ministry is to produce this kind of righteousness
18林后三、四、五章都论到新约的职事和新约的众执事。但保罗这一段话归结于神的义。今天许多基督徒只知道基督为他们的罪而死，却不知道基督为他们这些肉体、旧造而死。但是保罗在哥林多后书并没有说，基督为我们的罪而死。他在五章十四节说，『一人既替众人死。』这意思是说，基督为我们而死。保罗在林前十五章三节告诉我们，基督为我们的罪死了。基督为使我们的罪蒙神赦免，就为我们的罪死了。然而这只是和好的起初阶段。基督在十字架上不仅为我们的罪死了，也为我们，就是为我们的肉体、天然的人、外面的人死了。基督死在十字架上，使我们外面的人，天然的人被了结，好叫我们可以成为神的义。因此，基督为我们的罪死了，使我们蒙神赦免并称义；但基督为我们而死，使我们可以成为神的义。
18Chapters three, four, and five are all on the new covenant ministry and its ministers. But this section consummates with Paul’s word concerning the righteousness of God. Many of today’s Christians know only that Christ died for their sins. They do not realize that Christ died for them as the flesh, as the old creation. But in 2 Corinthians Paul does not speak of Christ dying for our sins. Instead, in 5:14 he says, “One died on behalf of all.” This means that Christ died for us. In 1 Corinthians 15:3 Paul tells us that Christ died for our sins. In order that our sins might be forgiven by God, Christ died for our sins. This, however, is simply the initial stage of reconciliation. Christ died on the cross not only for our sins, but He died also for us, for our flesh, our natural being, our outward man. Christ died on the cross so that our outward man, our natural being, may be terminated in order that we may become God’s righteousness. Therefore, Christ died for our sins so that we may be forgiven and justified by God. But Christ died for us so that we may become God’s righteousness.
19成为神的义比蒙神称义更深。新约的职事把我们带回来归给神，到一个地步使我们能实际的成为神的义。我们不仅蒙神称义，甚至成了神的义。
19Becoming the righteousness of God is much deeper than being justified by God. The new covenant ministry brings us back to God to such an extent that we actually become God’s righteousness. Not only are we justified by God, but we even become the righteousness of God
罪、肉体和外面的人
SIN, FLESH, AND THE OUTWARD MAN
20保罗在林后五章二十一节说，基督替我们成为罪，好叫我们在祂里面成为神的义。这里的罪实际上与肉体是同义辞。约翰一章十四节说，那是话的基督成了肉体。林后五章二十一节说，祂成为罪。根据罗马八章三节所说，神差祂儿子成为罪之肉体的样式。因此，罪与肉体是同义辞。不仅如此，肉体既是我们外面的人，外面的人就完全是罪。我们自己，我们天然的人，完全就是罪。基督成为肉体等于基督成为罪。当祂上十字架时，祂带著这肉体一同上了十字架。这意思是说，祂带著我们，我们天然的人，我们外面的人上了十字架。保罗在林后四章说到外面的人，在五章说到罪。外面的人就是肉体，而肉体就是罪。因此，外面的人、肉体、罪都是同义辞。基督在成肉身时成了肉体，也就是说祂成了罪；这意思也就是，祂成为我们。当祂被钉十字架时，祂带著我们天然的人、外面的人、肉体、罪，上了十字架，将其钉死在那里。那就是神定罪罪、肉体、外面的人的时候。当基督死在十字架上时，神定罪了我们天然的人。祂定罪了你和我。神这样作的目标，是要我们可以在基督里成为神的义。复活的基督是义，是复活，也是赐生命的灵。我们在这样一位的里面，就得以成为神的义。这是神救恩的结局、结果、终极完成，这也是新约职事所要产生的。
20In verse 21 Paul says that Christ was made sin on our behalf so that we might become God’s righteousness in Him. Sin here is actually synonymous with the flesh. John 1:14 says that Christ as the Word became flesh. Second Corinthians 5:21 says that He was made sin. According to Romans 8:3, God sent His Son in the likeness of the flesh of sin. Thus, sin and the flesh are synonyms. Furthermore, since the flesh is our outward man, the outward man is totally sin. We ourselves, our natural being, are nothing but sin. For Christ to be made flesh was equal to His being made sin. When He went to the cross, He brought this flesh with Him. This means that He brought us, our natural being, our outward man, to the cross. In chapter four Paul speaks of the outward man, and in chapter five he speaks of sin. The outward man is the flesh, and the flesh is sin. Therefore, the outward man, the flesh, and sin are synonymous. Christ in His incarnation was made flesh; that is, He was made sin. This also means that He was made us. When He was crucified, He brought our natural man, the outward man, the flesh, sin, to the cross and nailed it there. That was the time God condemned sin, the flesh, the outward man. When Christ died on the cross, God condemned our natural man. He condemned you and me. God’s goal in doing this was that we may become in Christ the righteousness of God. The resurrected Christ is righteousness, resurrection, and the life-giving Spirit. In such a One we may become the righteousness of God. This is the issue, the result, the ultimate consummation, of God’ss alvation, and this is what the new covenant ministry will produce.
21论到新约职事和新约众执事的这几章圣经，其结语就是神的义。你的家庭生活是神的义么？你是神的义么？你所在地的召会是神的义么？我们相信新约的职事一直在朝著一个目标工作，就是要使我们、我们的家庭生活、以及我们的召会生活成为神的义。这样，当国度时代来到时，神的义就要在地上。国度要带进新天新地和新耶路撒冷。在这新天新地，有义居住在其中。这是新约职事的结果和终极完成。
21The conclusion of these chapters on the new covenant ministry and its ministers is simply the righteousness of God. Is your family life God’s righteousness? Are you the righteousness of God? Is the church in your locality God’s righteousness? We believe that the new covenant ministry is working toward the goal of making us, our family life, and our church life the righteousness of God. Then when the kingdom age arrives, God’s righteousness will be on earth. The kingdom will bring in the new heaven and the new earth with the New Jerusalem. In this new heaven and new earth righteousness will dwell. This is the result and the consummation of the ministry of the new covenant