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希伯来书生命读经 · 第11篇

圣别人的与被圣别的

THE SANCTIFIER AND THE SANCTIFIED
1在本篇信息中，我们要来看圣别这件事。没有一卷书讲圣别像希伯来书讲得这么多。圣别是绝对要紧的，因为非圣别就不能活在神面前。十二章十四节告诉我们，非圣别没有人能见主。然而，圣别是极难解释的。为了要明白圣别是甚么，我们需要稍微看一点基督徒各种学派对圣别讲法的背景。圣经中无论旧约或新约，对圣别都有很充分的启示，但以后这个启示几乎丢失了。从改教的时候起，神开始恢复祂一切的真理。神所恢复的第一个真理是因信称义。你若读召会近五百年的历史，就知道神恢复了称义之后，接著就恢复了圣别。但是圣别并不像称义恢复得那样清楚；而称义虽然恢复得很清楚，但是还不彀完全，只不过恢复了客观的一面，并没有恢复主观的一面。这一点我们曾在罗马书生命读经里看过了。因信称义恢复之后，接著就恢复了圣别，但恢复得并不全然准确。我们说不出来谁是第一个被神用来恢复圣别的。但根据恢复的历史，我们知道在十八世纪，神曾用过一班牛津大学的学生，（其中有卫斯理约翰、卫斯理查理、和怀特腓乔治等人，）这班青年人开始了一个聚会。神藉著新生铎夫所领导的摩尔维亚弟兄们，给卫斯理约翰很大的帮助，而兴起了他。摩尔维亚弟兄们帮助卫斯理约翰清楚得救。当卫斯理约翰被邀请到美国去传道的时候，他还不清楚自己得救了没有。他乃是在去美国的途中，在船上遇到了一批摩尔维亚的弟兄们，而在这事上得了帮助。在美国逗留了一些日子后，他返回欧洲并访问波希米亚，就是新生铎夫等人开始实行召会生活的地方。在那里他从弟兄们得到极大的帮助。在他的著作中，曾有一次说到，如果不是为著对英国有负担，他会终生留在波希米亚。对他来说，那个地方就是神的居所。然而，因著对英国的负担，他回国了。从历史上我们得知，卫斯理约翰所带进的复兴曾使英国免去一次革命。我题这一点，乃是要指出卫斯理约翰传道影响之大。
1In this message we come to the matter of sanctification. No book talks as much about sanctification as does the book of Hebrews. It is absolutely essential that we have holiness, for without it we cannot live in the presence of God. In 12:14 we are told that without holiness no man can see the Lord. However, sanctification is very difficult to define. In order to understand what sanctification is, we need to see a little of the background of the various schools of Christian teaching on the subject of sanctification or holiness. Sanctification is fully revealed in the Scriptures, in both the Old and New Testament. Although it is revealed in the Scriptures, it was nearly lost. At the time of the Reformation, God began a recovery of all His truths. The first truth that God recovered was justification by faith. If you read the church history of the last five hundred years, you will find that after God recovered justification, the next thing to be recovered was sanctification. But sanctification was not recovered in as clear a way as justification was. Even justification, although it was recovered clearly, was not recovered fully. It was recovered objectively but not subjectively. We saw this in the Life-study of Romans. Nevertheless, after the recovery of justification by faith, the recovery of sanctification followed, but it followed in a way that was not fully accurate. We cannot say who was the first person used by God to recover sanctification. But we do know that, according to the history of the recovery, in the eighteenth century God used a group of university students at Oxford — John Wesley, CharlesWesley, and George Whitefield. These young men began to have a meeting. John Wesley was raised up by God through the help of the Moravian brothers under the leadership of Zinzendorf. The Moravian brothers helped John Wesley to be clear about salvation. Wesley had been invited to speak in the United States. Even then, he was not clear about his salvation. It was on the boat on the way to the United States that he received help regarding this from the Moravian brothers. After spending some time in the United States, Wesley returned to Europe and visited Bohemia, the place where Zinzendorf and others had begun to practice the church life. John Wesley received the greatest help from them while he was there. In one of his writings he says that if he had not had the burden for England, he would have remained in Bohemia for the rest of his life. As far as he was concerned, that was the place where God dwelled. Wesley, however, was burdened to return to England. We know from history that the revival under John Wesley saved England from revolution. I mention this to point out to you the extent of the influence of John Wesley’sp reaching.
2这些牛津大学的学生，包括卫斯理约翰和怀特腓乔治等人，立了一些规条，用以克制、改良自己的行为。他们用这些规律严格的克制自己。卫斯理约翰和其他人谨守这些规律，好过规矩的生活。他们认为这样的生活是圣别的。这种圣别就是卫斯理派所实行『无罪的完全』。今日拿撒勒人会、神的教会、和神召会等宗派，就是实行这种圣别，与卫斯理派属同一学派。到了十九世纪初期，在达秘带领之下的弟兄们被兴起来。他们从圣经里给我们看见，圣别并不是无罪的完全。他们用马太二十三章十七节给我们看见，殿如何叫金子成圣。叫金子成圣的乃是殿。他们的教师指出，在市场上的金子虽然没有罪，却是不圣别的；只有献给神并放在圣殿里的金子，才是圣别的。他们这种论据非常有力，无人能驳倒他们。不仅如此，他们又用马太二十三章二十节给我们看见，根据主耶稣所说的话，叫祭牲圣别的乃是坛。他们说，在圈中的牛或羊并没罪，可说相当的完全，但仍然是凡俗的。直等到牛羊在坛上献给神，那时才成为圣别的。弟兄们在道理上驳倒了圣别是无罪的完全这种说法，并且证明这种说法没有圣经根据，不过是人对圣别的天然观念。这些弟兄们素来以道理辩论著称，他们又以提前四章四、五两节指出，食物是因著圣徒的祷告成为圣别。食物在市场上的时候，是凡俗的。食物本身可能没有毛病，也没有罪，却是凡俗的。然而，当这食物放在圣徒的餐桌上，并且经过圣徒的祷告之后，就因著圣徒的祷告成为圣别了。根据这些经节，他们的圣经教师就说，圣别的意思乃是指地位的改变。他们说，圣别完全是地位的问题。譬如，在店舖里的金子是凡俗的，但被放在圣殿里就是圣别的，因为金子的地位改变了。照样，羊在圈里的时候是凡俗的，但放在坛上就是圣别的。在市场上的食物也是凡俗的，但经过圣徒祷告之后便圣别了。因此，弟兄们在这些经节的亮光中，教导人说圣别是指地位的改变。我们原先的地位是属世的，一点也不为著神；但是当我们被分别出来归给神之后，我们的地位改变了，因此我们也就圣别了。
2The group of students at Oxford that included John Wesley and George Whitefield adopted certain regulations, called methods, that they used to control, correct, and be have themselves. They were very strict to control themselves by these methods. John Wesley and the others kept these methods in order to have a proper living. They came to consider that kind of living holy. This is the holiness practiced by the Methodists as sinless perfection, a perfection without sin. The Church of the Nazarene, the Church of God, and the Assembly of God today practice a kind of holiness that is of the same school as the holiness of the Methodists. Then in the early part of the nineteenth century, the Brethren under the leadership of John Nelson Darby were raised up. The Brethren showed from the Bible that holiness is not sinless perfection. Using Matthew 23:17, they showed how the temple sanctified the gold. It was the temple that made the gold holy. These Brethren teachers pointed out that the gold in the market place, although there was nothing sinful about it, was not holy until it had been offered to God and put into His holy temple. Only then was the gold sanctified. Their argument was very strong, and no one could defeat them. Furthermore, using Matthew 23:20, the Brethren teachers showed that, according to the words of the Lord Jesus, the altar sanctifies the sacrifice. They argued that an ox or a lamb, when in the fold, might have been sinless and perfectly all right. Nevertheless, it was common. It was not holy until it was offered to God on the altar, at which time it was sanctified. Doctrinally speaking, the Brethren defeated the teaching that holiness is a matter of sinless perfection, proving that it had no ground in the Scriptures and that it is a human concept of holiness. The Brethren, famous for their doctrinal debates, also appealed to 1 Timothy 4:4-5, which says that food is sanctified by the saints’ prayer. When that food is in the marketplace, it is common. There may be nothing wrong with it and it may have no sin, but it is common. However, when that same food is placed on the saints’ dining table and is prayed over by the saints, it is sanctified by the saints’ prayer. Using all of these verses, the Brethren teachers showed that sanctification means a change of position. They said that sanctification is altogether a positional matter. Gold, for example, is common when it is still in the store, but when it is put into the temple it is holy. Its position has been changed. Like wise, when a lamb is still in the fold, it is common, but when it is placed on the altar it is holy. The food in the market place is also common, but it is sanctified by the prayers of the saints. So, in the light of all these verses, the Brethren taught that holiness means a change of position. Originally, our position was worldly and not at all for God. When we are separated unto God, our position is changed and, as a result, we become holy.
3弟兄们的这种教训是完全正确的。多年前，我们研读过关于圣别的各种不同学派，就赞同弟兄们的讲法。我们看见无罪的完全不是真正的圣别。然而，当我们研读新约后，就发现圣别（holiness）或得以圣别（sanctification）不仅是地位的问题，也是性质的问题。得以圣别不仅是地位上的更动，也是性质上的改变。根据圣殿叫金子得以圣别，坛叫祭物得以圣别，圣徒的祷告叫食物得以圣别这些经节，毫无疑问，得以圣别有地位一面的讲究。但是我们也需要来看罗马六章所说的得以圣别；按原文，这辞在罗马六章用过两次。（19，22。）圣别（holiness）和得以圣别（sanctification）二者有些不同，因为圣别不包括经历，而得以圣别却含有经历的意思。你若读罗马六章，就会看出那里不是说到地位，乃是说到性质。得以圣别不仅摸著我们的地位，乃是更深入的摸著我们的性质。希伯来二章也像罗马六章一样，说到圣别时，主要的是指神的神圣性情。得以圣别乃是藉著神将祂神圣的性情分赐到我们里面，而将神的圣别作到我们里面。所以这里不是指地位上的得以圣别，乃是指性质上的得以圣别。在这得以圣别的事上，基督这赐生命的灵，正在将神的神圣性情浸透我们这人里面的每一部分，就是把神的圣别作到我们全人里面。我们可称之为性质上的得以圣别。我们来看希伯来二章十一节：『因那圣别人的，和那些被圣别的，都是出于一。』『出于一』是指地位上的，还是指性质上的？毫无疑问，『那圣别人的』就是基督，而『那些被圣别的』乃是我们。因此基督和我们都是出于一。这意思是说，基督那使人圣别的，和我们这些被圣别的，都是出于一个源头，一位父。这源头当然不是指地位说的，而是指性情、性质说的。那圣别人的和那些被圣别的都是出于一个源头，一位父。父是那圣别人者的源头，也是那些被圣别者的源头。这不是地位问题，乃是性质问题。
3This teaching of the Brethren is altogether correct. When we studied the various schools of sanctification many years ago, we agreed with the teaching of the Brethren. We saw that sinless perfection was not genuine holiness. However, although holiness is a positional matter, as we studied the New Testament we discovered that holiness, sanctification, is not merely a positional matter but also a dispositional matter. Sanctification is not only a matter of changing our position but also of changing our disposition. Yes, according to the verses that speak of the gold sanctified by the temple, the sacrifice sanctified by the altar, and the food sanctified by the saints’ prayer, there is undoubtedly a positional aspect to sanctification. But we also need to consider Romans 6 where, according to the Greek, the word sanctification is used twice (vv. 19, 22). In these two verses the King James Version uses the word holiness instead of sanctification. There is a difference between these words, for holiness does not include experience, but sanctification does indicate or imply some amount of experience. If you read Romans 6, you will see that it is not concerned with the matter of position but of disposition. It not only touches our position; it goes deeper to touch our disposition. In Hebrews 2 as in Romans 6 holiness refers mainly to God’s divine nature. Sanctification is to work God’sho lines sin to us by having God’s divine nature imparted into our being. This is not the positional sanctification; it is the dispositional sanctification. In this sanctification, Christ, as the life-giving Spirit, is saturating all the inward parts of our being with God’s divine nature. This is to work God’s ho lines sin to our whole being. We may call this dispositional sanctification. Now we come to Hebrews 2:11 which says, “For both He Who sanctifies and those who are being sanctified are all of one.” Does the phrase all of one refer to position or to disposition? Undoubtedly, “He Who sanctifies” is Christ, and “those who are being sanctified” are we. So Christ and we are all of one. The Greek word translated of actually means “out of.” This means that Christ and we, the Sanctifier and the sanctified, are all out of one source, one Father. The source surely does not refer to position but to nature, to disposition. The Sanctifier and the sanctified are all out of one source, one Father. The Father is the source of the Sanctifier and He is the source of all the sanctified. This is not a matter of position but of disposition.
4十一节下半说，『因这缘故，祂称他们为弟兄，并不以为耻。』『因这缘故』是指甚么？这缘故乃是因祂和我们是出于同一位父，同一个源头。因这缘故，祂称我们为弟兄，并不以为耻。在美国很多人喜欢狗，但你肯不肯称狗为你的弟兄？你会不会对狗说，『亲爱的弟兄，我爱你。』当然不会。没有一个人会称狗为弟兄，这样作太羞耻了。我们没有四条腿和一条尾巴；我们乃是人。我们也不会随便称一个人为弟兄，除非他和我们出于同一个源头，我们才称他为弟兄而不以为耻。照样，基督称我们为弟兄，也不以为耻，因为祂和我们是出于同一位父，同一个源头。结果，祂与我们有同一生命，同一性情，并同一性质。藉这一节经文，我们可以看见圣别不是无罪的完全，也不是仅仅地位的更动；圣别比这些更深更高，乃是性质的改变。我们已经看过，在基督徒中间对圣别或得以圣别有三种不同的学派。第一种说圣别是无罪的完全。这是完全不合乎圣经的；这样的教训是没有圣经根据的。第二种主张圣别是地位上的。这种说法有很强的圣经根据，但并未包含圣经中有关圣别、得以圣别的每一点。圣经所说的圣别、得以圣别，乃是包括性质的变化和地位的更动。希伯来二章是重在性质的一面，不是重在地位的一面。二章十一节里的圣别与地位无关，而与性质、性情和源头有关。
4The remainder of verse 11 reads, “for which cause He is not ashamed to call them brothers.” What is the cause referred to by the words for which cause? For the cause that He and we are all out of the same Father, the same source. Because of this, He is not ashamed to call us brothers. Many people in this country are fond of dogs. Are you willing to call a dog your brother? Would you say to a dog, “Dear brother, I love you”? Certainly not. None of us would call a dog our brother. We would be ashamed of doing this. We do not have four legs and a tail. We are men. We will not call someone our brother unless we are both out of the same source. Only then are we not ashamed to call someone our brother. Likewise, Christ is not ashamed to call us brothers because both He and we are out of the Father. Both He and we are out of the same source. As a result, He and we have the same life, nature, and disposition. By this one verse, we can see that sanctification here is neither sinless perfection nor merely a positional change. It is deeper and higher than that. It is a dispositional change. As we have seen, among Christians there are three schools concerning holiness or sanctification. The first school teaches that holiness is a matter of sinless perfection. This is absolutely not scriptural. There is no ground in the Scriptures for this teaching. The second claims that holiness is positional. There is a strong basis for this in the Scriptures, but it does not include everything regarding holiness, sanctification, that is mentioned in the Scriptures. The holiness, the sanctification, mentioned in the Bible includes dispositional transformation along with positional change. Hebrews 2 is on the dispositional side, not on the positional side. Sanctification in 2:11 does not concern position but disposition, the nature and the source
5那圣别人的和那些被圣别的，都是出于一；因这缘故，祂称我们为弟兄，并不以为耻，反倒以为荣耀，因为祂和我们乃是出于同一个源头。祂是从父来的，我们也是出于父的。我们可以对主说，『哦，主耶稣，你有父的生命，我们也有。你有父的神圣性情，我们也有。我们是你的弟兄。主，我们和你都是出于同一个源头。』
5He who sanctifies and those who are being sanctified are all out of one. Because of this, He is not ashamed to call us brothers. Rather, it is glorious for Him to call us brothers because He and we are of the same source. He has come from the Father, and we also have come out of the Father. We may say to the Lord, “O Lord Jesus, You have the Father’s life, and we have it too. You have the Father’s divine nature, and we have it too. We are Your brothers. Lord, we are of the same source as You are
6这就是罗马六章和希伯来二章里，关于在性质一面得以圣别的基本观念。
6This is the basic concept of dispositional sanctification, the sanctification found in Romans 6 and Hebrews 2.
壹 圣别人的
I. THE SANCTIFIER
一 成为肉体的神子
A. The Son of God Incarnated
7谁是那圣别人的？那圣别人的，乃是神的儿子。神的儿子在成为肉体以前，还在原初的状态中时，就不能圣别我们。但今天这位圣别我们的，不仅是神的儿子，更是神的儿子成为肉体。祂若从来没有成为肉体，就绝不能圣别我们。我很强的这样说。纵然祂能照著你的想法圣别你，祂却不能照著神的经纶圣别你。
7Who is the Sanctifier? The Sanctifier is the Son of God. In His original state and before His incarnation, the Son of God could not sanctify us. The Sanctifier today is not only the Son of God, but the Son of God incarnated. If He had never been incarnated, He would be unable to sanctify us. I say this strongly. Although He might have been able to sanctify you according to your concept of sanctification, He would have been unable to sanctify you according to God’secon o my
二 钉十字架、复活、得荣、被高举的人子
B. The Son of Man Crucified, Resurrected, Glorified, and Exalted
8基督作为成为肉体的一位，乃是人子；这位人子还不能圣别我们，直到祂经过了钉十字架、复活、得荣、并被高举这些过程，祂才合格作那圣别我们的。这位成为肉体的神子，必须经过死与复活，使祂的人性由神而生，并使祂得著荣耀，而被高举，祂才得著那圣别人者的地位。
8As the incarnated One, Christ is the Son of Man. This Son of Man could not sanctify us until He had been crucified, resurrected, glorified, and exalted. These are His qualifications for Him to be our Sanctifier. The incarnated Son of God needed to pass through death and resurrection that His humanity might be born of God and that He might be glorified and exalted into the position of His being Sanctifier
三 所产生之神的长子
C. The Firstborn Son of God Produced
9为要成为圣别人的，基督必须产生为神的长子。（来一6。）在耶稣基督复活以前，神没有长子，只有独生子。长子与独生子有甚么分别？基督是独生子，没有人性，只有神性。祂成为肉体时，穿上了人性。祂在地上三十三年半的人生，乃是过渡时期。一面，祂还是神的独生子；另一面，祂也穿上了人性。祂里面的神性是神的儿子，但祂的人性却不是神的儿子。所以，在那三十三年半里，耶稣是很奇特的。祂一面有神性，是神的儿子；另一面也有人性，而这部分却不是神的儿子。祂人性的部分还没有由神而生。照著祂的神性，祂是神的儿子。但是在祂复活以前，祂人性的部分还没有由神而生。祂必须经过死与复活，好叫祂的人性部分由神所生。诗篇二篇七节是这事很强的根据：『你是我的儿子，我今日生你。』这处经节的豫言，应验在主复活之日。行传十三章三十三节说到基督的复活时，引用诗篇二篇七节，证明这事。基督复活的那日，才在祂的人性里生为神的儿子。然后祂就成为神的长子。现今祂是长子，兼有神性与人性。基督作为神的独生子，并不具有人性。祂成为肉体来到地上后，就有了人性；但是在那三十三年半之中，祂的人性还没有由神而生。乃是藉著祂的复活，祂的人性部分才为神所生。藉这出生，祂就成为神的长子。神的独生子只有神性而没有人性；但耶稣如今乃是神的长子，兼有神人二性。这不是一件小事，乃是一件大事。
9In order to be the Sanctifier, Christ had to be produced as the Firstborn Son of God (1:6). Before Jesus Christ was resurrected, God did not have a Firstborn Son. He just had the only begotten Son. What is the difference between the Firstborn Son and the only begotten Son? As the only begotten Son, Christ did not have human nature. He only had the divine nature. When He was incarnated, He put on human nature. The thirty-three and a half years of His life on earth were a transitory state. On the one hand, He was still the only begotten Son of God; on the other hand, He had put on human nature. The divine nature within Him was the Son of God but the human nature was not. Therefore, during those thirty-three and a half years, Jesus was quite peculiar. He had the divine nature—that was the Son of God—but He also had on the human nature, and that was not the Son of God. That human nature had not been born of God. According to His divinity, His divine nature, He was the Son of God. But, before His resurrection, He had something that was not born of God—the human nature. He needed to pass through death and resurrection in order for that human part to be born of God. Psalm 2:7 is a strong basis for this: “Thou art my Son; this day have I begotten thee.” What was prophesied in Psalm 2:7 was fulfilled on the day of resurrection. This is proved by Acts 13:33 which, referring to the resurrection of Christ, quotes this verse from Psalm 2. In His human nature Christ was begotten as the Son of God on the day of resurrection. After this, He became the Firstborn Son of God. Now, as the Firstborn Son, He has both the divine nature and the human nature. As the only begotten Son of God, He did not have the human nature. While He was on earth after His incarnation, He had the human nature, but in those thirty-three and a half years His human nature had not been born of God. It was through His resurrection that the human part of His being was born of God. By this begetting, He became the Firstborn Son of God. While the only begotten Son of God had just the divine nature and not the human nature, Jesus today as the Firstborn Son of God has both natures. This is not a small thing; it is a great matter
10让我问你，你是神的儿子么？你若说是，我就再问你，你是神那一种的儿子？你是像神的长子，还是像神的独生子？我们要回答说，我们是像神的长子一样，因为我们作神的儿子，兼有神的性情和人的性情。我们作神的儿子，是以长子为依据，而不是以独生子为依据。现在我们就能彀明白，为甚么神的独生子不能圣别我们，只有神的长子才能圣别我们。长子之所以能圣别我们，是因为祂与我们一样有两种性情，也因为我们与祂有同样的性情。这位圣别我们的，不仅是神的独生子，也是那位兼有神、人二性之神的长子。因为祂与我们有同样的两种性情，所以祂能圣别我们。惟有当长子产生出来以后，那圣别人的才能就职，来执行圣别人的工作。这意思是说，祂必须经过成为肉体、钉十字架、复活、得荣耀、被高举等等过程，然后才成为神的长子。换句话说，神的长子产生出来了。祂就是那圣别我们的。祂彀资格作那圣别我们的，而我们也能成为那些被圣别的。那圣别人的，是基督，是神的长子；那些被圣别的，是信基督的人，是神的许多儿子。神的长子和祂许多的儿子，都在复活里为同一位父神所生，（徒十三33，彼前一3，）有同样神圣的生命和性情。因此，祂称他们为弟兄，并不以为耻。
10Let me ask you, are you sons of God? If you say yes, then what kind of sons of God are you? Are you like the Firstborn or like the only begotten? We are like the Firstborn Son of God because we are sons of God with a divine nature as well as a human nature. We are the sons of God according to the Firstborn Son, not according to the only begotten Son. Now we can understand why the only begotten Son of God could not sanctify us and why the Firstborn Son of God can sanctify us. The Firstborn can sanctify us because He, like us, has two natures and because we have the same natures as He does. Our Sanctifier is not the only begotten Son of God; He is the Firstborn Son of God, the One who has the human nature as well as the divine nature. Because He and we are of the same two natures, He can sanctify us. Only when the Firstborn Son was produced could the Sanctifier come into His office to do His sanctifying work. This means that He had to pass through the process of incarnation, crucifixion, resurrection, glorification, and exaltation. After passing through this process, He became the Firstborn Son of God. In other words, the Firstborn Son of God was produced. This is our Sanctifier. He is qualified to be our Sanctifier, and we are qualified to be the sanctified. He who sanctifies is Christ as the Firstborn Son of God, and those who are being sanctified are the believers of Christ as the many sons of God. Both the Firstborn Son and the many sons of God are born of the same Father God in resurrection (Acts 13:33; 1 Pet. 1:3). Both the Firstborn Son and the many sons are the same in the divine life and nature. Hence, He is not ashamed to call them brothers
贰 被圣别的
II. THE SANCTIFIED
一 与神的关系得著平息的罪人
A. The Sinners with God Propitiated
11毫无疑问，我们是那些被圣别的，也就是蒙基督在神面前成就了平息的罪人。（来二17。）我们原是罪人，与神之间有许多难处。这位圣别人的，怎能圣别那些与神有难处的人？这是不可能的。所以，主耶稣为我们成就了平息。（17。）这是甚么意思？简单的说，就是基督使神对我们的光景完全满意。虽然从前我们的确是与神有难处的一班人，但如今藉著基督成就了平息，我们与神就没有难处了。我们能放胆的宣告说，我们确实与神没有难处了。或许你觉得与神之间还有点难处。请你不要相信你的感觉。你的感觉不算数，神的话才算数。祂的话告诉我们，基督已经使我们与神之间的关系得著平息了。
11Undoubtedly, we are those who are being sanctified. The sanctified are sinners for whom Christ propitiated God (2:17). As sinners, we had problems with God. How could the Sanctifier sanctify people who had problems with God? It would have been impossible. Therefore, the Lord Jesus made propitiation for us (2:17). What does this mean? It simply means that Christ has appeased God for our situation. Although we were a people who had problems with God, now, through His propitiation, we have no problems with Him. We can declare boldly that we have the assurance that we have no problems with God. Perhaps you feel that you still have a problem with God. Do not believe your feelings. Your feelings mean nothing. The Holy Word means everything, and the Holy Word tells us that Christ has appeased God for us.
二 受死所害而得释放的人
B. The Death-victims Released
12我们不仅是罪人需要与神平息，我们也是受死所害的人。我们的定命和目的地乃是死。但是我们已经从死的奴役中得释放了。（15。）阿利路亚！我们与神的关系得著平息，以及我们从死得到释放，这思想非常深。这两件事在希伯来二章很清楚的题到。我们与神的关系得了平息，我们也得了释放。我们这一班人已经与神毫无难处，并且不再因怕死而受挟于奴役。我们自由了，释放了，解脱了。我们是自由的人，谁能再奴役我们？很多人说美国是一块自由之土，实在说来，我们这班信主的人，才活在真正的自由之土。
12Not only were we sinners needing propitiation, but we also were death-victims. Our destiny and destination were death. Hallelujah, we have been released from the slavery of death (2:15)! The concepts that God has been propitiated and that we have been released from death are very deep. Both are clearly mentioned in Hebrews 2. God has been propitiated, and we have been released. We are a people without problems with God and a people who are no longer enslaved by the fear of death. We are free, we are liberated, we are released, and we are emancipated. We are a freed people. Who can enslave us again? People often speak of the United States as the land of freedom. Certainly we, the believers, are in the real land of freedom
三 所生出之神的众子
C. The Many Sons of God Brought Forth
13我们要成为那些被圣别的，还有另一个需要，就是被产生为神的众子。神许多的儿子必须生出来。在消极方面，基督已为我们的罪成就了平息，并且我们也已经从死的奴役中得了释放；在积极方面，我们必须被产生、生出为神的众子。神的圣别工作，意思就是神的长子在神的众子身上的工作。这也就是说，那圣别人的是神的长子，而那些被圣别的乃是神的众子。现今这位长子正作工在祂的众弟兄身上。主耶稣彀资格作那圣别人的，因为祂是神的长子；我们也彀资格作那些被圣别的，因为我们是神的众子。主耶稣经过了成为肉体、钉十字架、复活、得荣、以及被高举的种种过程之后，完全彀资格成为神的长子。我们之所以彀资格成为那些被圣别的，是因为基督已经为我们的罪成就了平息，我们也从死的奴役中得了释放，并且生为神的众子。如今祂和我们都彀资格；祂彀资格作那圣别人的，我们彀资格作那些被圣别的。你知道你已彀资格作被圣别的么？在马路上的人不彀资格，但藉著基督所成就的平息，并基督的复活，我们就完全彀资格了。
13In order to be the sanctified ones, we need another thing — to be produced as the sons of God. The many sons of God had to be brought forth. On the negative side, we have the propitiation for our sins and we have been released from the slavery of death; on the positive side, we have been produced, brought forth, as the many sons of God. The meaning of God’s sanctifying work is that the Firstborn Son of God is working on the many sons of God. This means that the Sanctifier is the Firstborn Son of God and that the sanctified are the many sons of God. The Firstborn is now working on His many brothers. He is qualified to be the Sanctifier because He is the Firstborn Son of God, and we are qualified to be the sanctified because we are the many sons of God. He was qualified through His incarnation, crucifixion, resurrection, glorification, and exaltation. After passing through this process, He became the Firstborn Son of God. Our qualifications to be the sanctified are that we have the propitiation for our sins, that we have been released from the slavery of death, and that we have been brought forth to be the many sons of God. Now both He and we are qualified. He is the qualified Sanctifier and we are the qualified sanctified. Do you realize that you are qualified to be the sanctified? The people on the street are not qualified, but we are fully qualified through the propitiation and resurrection of Christ.
参 得以圣别
III. SANCTIFICATION
一 分别众子归神
A. To Separate the Many Sons unto God
14得以圣别就是分别归神。（罗六19，。）虽然在得救的那一天，我们都由神而生，但我们还没有完全分别归神。得以圣别就是继续这分别归神的工作。
14Sanctification means separated unto God (Rom. 6:19, 2 2). Although we were born of God at the time of 22 our regeneration, we still have not been thoroughly separated unto God. In sanctification this work is carried on.
二 变化他们的所是
B. To Transform Them in Their Being
15其次，得以圣别的过程也是变化我们的所是。（林后三18。）这种变化不是地位上的，乃完全是性质上的。在这种变化里，我们藉著生命的元素，渐渐有新陈代谢的改变。这绝对不是外面的改变或调整，乃是里面藉著生命的元素而有新陈代谢的、生机的改变。
15Secondly, in the process of sanctification we are transformed in our very being (2 Cor. 3:18). This matter of transformation is not positional; it is altogether dispositional. In transformation we are being changed metabolically by means of the element of life. This is not an outward change or adjustment; it is an inward metabolic change, an organic change by means of the life element
三 将他们模成长子的形像
C. To Conform Them to the Image of the Firstborn Son
16变化的结果，至终乃是将我们模成祂的形像。（罗八29。）变化是把我们亚当的性情变化为基督的性情。模成乃是把我们这些神的众子模成神长子的形像。这也是得以圣别之过程的一部分。
16As a result of transformation, we shall eventually be conformed to His image (Rom. 8:29). Transformation is to change our Adamic nature into the nature of Christ. Conformation is to conform us, the many sons of God, to the image of the Firstborn Son of God. This is also a part of the process of sanctification
四 使他们为神的荣耀所荣耀
D. To Glorify Them with God’s Glory
17模成的工作是基于变化的工作，而结果是叫我们得荣耀。（罗八30，西三4。）在得以圣别的过程中，我们将要为神的荣耀所荣耀。关于这一点，在救恩的元帅那些信息中，我们已经说得很清楚。现在我们已经看见得以圣别是甚么。得以圣别乃是将神所重生的众子分别归神，并用神圣生命的元素，新陈代谢并生机的变化他们，将他们模成祂的形像，至终叫他们为神的荣耀所荣耀。这就是性质上完全的得以圣别。
17The work of conformation, which is based upon the work of transformation, will issue in our glorification (Rom. 8:30; Col. 3:4). In the process of sanctification we are going to be glorified with God’s glory. This has been fully covered in the messages on the Captain of salvation. Now we have seen what sanctification is. It is to separate the reborn sons of God unto God, to transform them metabolically and organically with the element of the divine life, to conform them to His image, and to glorify them with His glory. This is the full dispositional sanctification
肆那圣别人的和那些被圣别的，都是出于一
IV. THE SANCTIFIER AND THE SANCTIFIED BEING ALL OUT OF ONE
18我们已经看见，那圣别人的和那些被圣别的，都是出于一。这就是说，双方都出自同一位父。那圣别人的和那些被圣别的，都同为一位父所生。因为祂与我们是同一位父所生，所以我们是祂的众弟兄。我们与祂出自同一源头，有分于同一生命，同一性情。在这生命与性情里，我们如今都在祂圣别的工作之下；祂要变化我们，使我们脱去天然，并把我们模成祂的形像，使我们为神的荣耀所荣耀。这就是圣别。
18We have seen that the Sanctifier and the sanctified are all out of one. This means that they are all out of one Father. Both the Sanctifier and the sanctified are sons born of the same Father. Since He and we are born of the same Father, we are His brothers. We and He have all come out of the same source and we share with Him the same life and nature. In this life and nature we are now under His sanctifying work to transform us from being natural and to conform us to His image that we may be glorified with the glory of God. This is sanctification.