之十四：罪作王叫人死，恩典作王叫人得永生[5月31日罗马书]

罗马书｜之十四：罪作王叫人死，恩典作王叫人得永生

5月31日

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朱志山牧师

经文: 罗5:12-21

课题: 神的主权, 救恩/称义, 神义论, 恩典, 确据,

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在人的堕落犯罪与基督的救赎恩赐背后有人难以测度的属灵因素，唯有圣经将此奥秘启示。当人犯罪之后，叫人无法来到神面前的其中一个主要理由就是在他那被定罪的灵性里，不能明白神赐之恩典所产生的美善之事远胜于罪所产生的邪恶之事。在一个自己要偿还罪债，担负过犯的堕落信念里，人越走越迷路（离神的救赎更远）。首先，我们要明白罪临到人不仅仅是人直接犯罪而言。人与生俱来本有原罪。当圣经说：“罪是从一个人（亚当）入了世界”，这本身已经告诉我们人还未有罪行却有罪恶的实在光景了。试问：人怎能在没有明显的恶行就有了罪呢？圣经确实告诉我们说，万人在亚当里都确实已经犯了与他同样的罪（都犯了罪，也在亚当的罪上有份）。死亡（灵死，肉身也会死）也因此临到了万人。倘若我们单以人借着意志与行为犯罪才算为有罪，那我们就不能明白罪恶背后的属灵遗传性质是过于我们人性所能参透的。因此，人就会倾向透过自己的意志与所认为的善念善行来偿还自己的罪，反倒更显出自己的无能。另一方面，神在基督里的救赎恩赐叫人在完全不能自救与自爱的光景里临到那相信之人，以此称人为义，那也是毫无人为的因素在里头，因为是全然出于神主权性的恩典，并没有人任何的参与或功德在其中。在20世纪其中最出名的教师，钟马田说：“看看在亚当的你，你什么都没有做，却被称为罪人。看看在基督的你，你什么都没有做，却被称为义”。这两者必要有平行之处，否则我们的救恩神学就会有了欠缺点，以此削弱我们在恩典中能看见的荣耀与享受的喜乐。今天有许多信徒站在恩典中却无法享受恩典的能力多半是对这平行的真理存有误解或疑点。有些甚至认为人在出生时那童贞纯洁的生命是无罪的，唯有犯了第一次罪的时候才算有罪。这根本是否定原罪，间接教人以自力拯救的教导。我们要明白：神的恩典大于人的过犯，圣灵的能力大于人的意志。那个能透过十字架替代我们的罪，称我们为义的神，祂也能借着圣灵使我们在恩典中成圣。但我们要享受这成圣的能力是必定与我们对基督恩典的优越性质清楚认识。纵然我们的软弱在神的律法（真理）的光照之下是多么的显然，神恩典的运作是跨越我们那认为丑陋的软弱过犯，将我们在自己的过犯中看见神浩大之恩，也在这大恩中懊悔。那真是从十字架来的恩典不会让我们留在定罪控告中，也不会给我们余地放纵。那么，是不是所有犯罪的人都能够蒙神的大恩呢？不然。因为恩典的出发在于基督的受死（十字架），白白赐给那相信（接纳）之人。在此我们要晓得宗教的基本信念没有『死』，只有修行。宗教里没有『恩典』，只有功德与人所定出的善意准则。由此可见，宗教不能将人的心灵带入因承认自己的罪而得见浩大之恩，以至在心中真实的爱神。确实上，不与基督同死和信靠恩典的基督信仰也是一种的宗教，是将人带到捆绑的。那就如被律法要求的行善，或是要得见神迹才能相信神的爱，这类的信念根本无法给人自由喜乐。确实上，人被定罪不是因为他犯罪，乃因他不能接受恩典。信徒不能胜过罪不是因为自己的意志不够，乃是没有经历恩典中的更新与能力。事实上，神的恩典能提升祂的子民达到的境界是人类即使没堕落也达不到的，因为那被恩典救赎的子民爱神的性情绝对胜于完美的被造人。

: There are immeasurable spiritual factors behind the fall, trespasses of men and the grace of Christ’ redemption, and only the bible reveals such mystery. After man has fallen, one of the main reasons why man cannot come before God is his condemned spirituality, he is no longer able to understand the fact that the beautiful things given through the grace of God far surpass the evil things produced through sins. As one starts to hold onto the fallen belief of needing to repay their own debts of sin and bear the burden of their own trespasses, men are becoming more lost (further from the salvation of God). Firstly, we ought to know that as sin comes upon a person, it is not merely through a man committing a sin directly. Man is born with the original sin. When the bible says, “sin entered the world through one man (Adam)”, this has already told us before we have any acts of sin, we’re already in the state of sin. How can there be sin before obvious acts of sin are even committed?  The bible truly tells us, in Adam, all men have committed the same sin as him (all have sinned, and all share in Adam’s sin). Death (dead spiritually, the flesh will also die) has thus entered all men. If we only deem sin has the actual committing of sin through men’s will and acts, we will not know the spiritual inherent nature behind sin is beyond what our humanity can understand. Therefore, people try to repay their own sins through their will and good deeds commonly accepted by them, which in return reveals their powerlessness. On another hand, God’s gift of redemption in Christ comes to all who believe, when they are completely unable to save and love themselves, and calling them righteous. In it, there’s no element of humanism as it’s solely the sovereign grace of God that is without any form of man’s involvement or merits. The most famous teacher in 20th century, Lloyd-Jones said, “Look at you who’re in Adam, you did nothing yet you’re called a sinner. Look at you who’re in Christ, you do nothing yet you’re called righteous”. Both of them are in parallel, if not, we will be partial in learning the salvational doctrine, weakening the glory we can otherwise see in grace and the joy that we can otherwise experience. Today, albeit standing in the grace of God, many believers cannot enjoy the power of this grace because they have misunderstood or questioned these truths that should be viewed in parallel. Some even think that when one is born, she is freed of sin because of the pure innocent life, she is considered sinner only when she commits the first sin. This renounces the presence of original sin, indirectly teaches man to save themselves through their own strengths. We need to understand: The grace of God is greater than the transgressions of men, the power of Holy Spirit is greater than man’s will. The God who bears the sin on our behalf on the Cross and justifies us can also sanctify us in His grace through the Holy Spirit. But in order to enjoy this power of sanctification, we need to know clearly the superior nature of Christ’ grace. Although our weaknesses are utterly obvious under the exposition of God’s law (truth), the working of God’s grace is above the ugly weaknesses and trespasses we have, so that we see the supreme grace of God in our own trespasses and be brought to repentance in this great grace. The grace that truly outflows from the Cross will not allow us to remain in the condemned state, neither will it give us room to be overtly indulged. Then, are all sinners able to receive this great grace of God? Not so. Because the grace comes from the death of Christ (Cross) and is freely given to all who believe (accept). The basic belief of religion does not have [death], only cultivating self. In religion there’s no [grace], only merit and standard of goodness defined by men. From here, we know that religion cannot bring men’s spirit into acknowledging their own sins, thus seeing the supreme grace and love God genuinely from the heart. Actually, the Christian faith that does not die with Christ and rely on grace is also a form of religion, and it brings man into bondages. This is akin to doing good because of the law, or believe in God’s love only when they can see miracles – such belief will never give men true freedom and joy. In fact, man is condemned not because he has committed a sin, rather, it’s because he cannot accept the grace. Believers cannot overcome sins not because they are not determined enough, rather, it’s because they have not experienced the renewal and power in grace. In God’s grace, the boundary God can lift His people to is unattainable by men even though they are not fallen.

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