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第一篇　受浸

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　　读经：
　　第一类：
　　可十六16：“信而受浸的必然得救；不信的必被定罪。”
　　徒二38：“彼得对他们说，你们各人要悔改，奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”
　　二二16节：“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”
　　彼前三20~21：“就是那从前在挪亚预备方舟，神容忍等待的时候，不信从的人；当时进入方舟，经过（原文）水得救的不多，只有八个人；这水所表明的浸（原文），现在借着耶稣基督复活，也拯救你们；这浸（原文）本不在乎除掉肉体的污秽，只求在神面前有无亏的良心。”
　　第二类：
　　罗六3~4：“岂不知我们这受归入基督耶稣的人，是受浸归入祂的死么？所以我们借着浸（原文）归入死，和祂一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀，从死里复活一样。”
　　西二12：“你们既受浸与祂一同埋葬，也就在此与祂一同复活；都因信那叫祂从死里复活神的功用。”
　　受浸在圣经里是一个很大的题目。关于受浸，我们要看清楚两件事：第一件是受浸以前要清楚地，受浸到底能替我作什么？第二件是受浸以后回头来看的，受浸到底有什么意义？受浸的池子摆在这里，水在这里，你现在去受浸的时候，要问受浸替我作什么？等你受了浸，再回头来看，到底我这样作有什么意思？一个是前瞻，－歌罗西书一个是后顾。－歌罗西书一个是在没有受浸之前该知道的；－歌罗西书一个是在受浸之后该回头来明白的。
　
　　可十六16：“信而受浸的必然得救；不信的必被定罪。”这一节圣经就是说到受浸替人所作的事。
　
　　“信而受浸的，必然得救。”我想所有更正教的人，对于这一句话都有一点怕。所以所有更正教的人，都不敢念这一节圣经。每一次念的时候，都把它改了，读作“信而得救的，就必受浸。”但是，主的话从来没有这样说。这是因为人要逃避天主教的错误，所以故意把神的话改了。可是你把天主教的错误逃避了，却又进入了另外一个错误。主的话明明是说，“信而受浸的，必然得救。”人没有权柄把它改作“信而得救的，必然受浸。”
　
　　现在我们要注意，得救这两个字在圣经里是什么意思？得救的对象到底是什么？在圣经里，得救的对象是世界，而不是地狱。永生的对面才是沉沦。圣经没有把沉沦当作得救的对面。圣经所给我们看见的，得救乃是脱离世界。人只要混在世界里，他就已经是沉沦的。
　　我们看一下人在神面前的光景。今天世界上的人，不是要作了什么事才会沉沦。不是我杀了人，我才会沉沦。不是我不杀人，我就不沉沦；乃是整个世界都是沉沦的。神从这许多沉沦的人中，把我这一个人拉出去，救出去。所以以全体来说，全世界都是灭亡的；以个人来说，神救了一个是一个。神不是把海里的鱼都打上来，把好鱼坏鱼分一分，说这是得救的，那是沉沦的。乃是说整个海里的鱼都是沉沦的，神今天用网打上了几条鱼，就是得救的，其余的还是在海里。
　　所以说到得救或者沉沦，问题不是说你这一个人到底相信了没有？你这一个人的行为怎样？问题是说你在哪里？你如果是在船里面，就是得救的；你如果是在海里面，就是沉沦的。不必说你作了什么事，只要你是世界里的人就够了。不是说我是好人或是坏人，不是说我是君子或是小人，不是说我是凭良心作人或者违背良心作人，只要我是在世界里就了了。你如果没有离开那一个地方，你在神面前就是一个被定罪的人。
　
　　因为亚当犯罪的缘故，因为亚当是罪人的缘故，所以众人都成了罪人。不是众人个个都得去犯罪，才有资格是罪人；乃是因着一个人犯罪的缘故，众人就都成了罪人。今天，神从众人中间救了一个你出来。在世人那一边，不管你如何，你总是站在神的对面，是神的仇敌。你那一个地位不对，你那一个地位是灭亡的，你那一个地位是沉沦的。你在世人的中间，你就是沉沦的。
　　得救这两个字，在我们中间用得相当多，用得相当乱。你们要知道，得救与得永生有分别。得永生是个人的事；但得救不只是个人有永生，还得从不对的团体里出来。弟兄姊妹们清楚这分别么？得永生是我个人的问题，得救是我个人的问题再加上我已往那一个团体的问题。
　　得救是说我从一个团体出来，进入了另一个团体。得永生只说我进去的那一个，而我从那里出来就不说了。得救是出来和进去都包括在内。所以得救的范围比得永生还要广，包括脱离世界，从世界里出来。
　
　　世界在圣经里有四件大事实：一，世界在神面前是被定罪的。二，世界是卧在那恶者的手下。三，世界把主耶稣钉死了。四，世界是与神为敌的，是神的仇敌。这是世界在神面前的四件大事实。所以不管一个人的为人怎样，只要他是在世界里，就是灭亡的，就是被定罪的。
　　请你们记得，世界的人得救，并不是个人行为的问题。世界的人不对，是因他的地位不对。所以弟兄姊妹要知道，脱离世界不是那么容易。当我还觉得世界是可爱的，我怎么能够丢弃它？但是有一天，当我看见世界在神面前的地位不对，管你说世界多好，我也得脱离。所以得救不是个人的行为如何，乃是那一个团体不对。是我对世界的关系需要得救，是我在世界的地位需要得救。
　　犹太人要除灭主耶稣的时候，他们所喊的话是说，祂的血归在我们身上，也归在我们子孙身上。今天虽然我不是杀主耶稣的人，但是我的祖宗杀了主耶稣。今天虽然我个人没有动手，但是我这一个团体杀了主耶稣。我的团体是神的仇敌，我的团体是灭亡的。我个人对或者不对，是另一个问题。我盼望你们能够看见，不只我个人是罪人，所以需要得救；并且我的那一个团体就是不对的，我的那一个世界就是神的仇敌，我的那一个世界在神面前就是被定罪的。所以，我需要脱离那一个关系，我需要脱离那一个地位。
　
　　所以什么叫得救？得救就是说我脱离了那一个团体，我脱离了那一个地位，我脱离了那一个关系。换一句话说，就是我从世界里出来了。人一直注意个人的得救，但问题是从那里救出来？圣经里所注重的得救，都是从世界里救出来，不是从地狱里救出来。因为世界这一个团体，在神面前是被定罪的。
　　信的人有永生，这一点问题都没有。我们传这一个道已经许多年了。每一个人一信主耶稣，生命就在他里面，他就永远蒙恩典，其余的问题都解决了。但是请你们记得，一个人光相信却不受浸，他还是没有得救。不错，你是相信了；不错，你有永生了；可是在世人中间，你是不是一个得救的人？你如果没有受浸，你不得救，因为没有一个人知道你和他不同。你必须起来受浸，宣告你和世界脱离了关系，你才是得救的。
　
　　所以什么叫作受浸？受浸就是你的脱离。相信是积极的，受浸是消极的。受浸叫你从这一个团体里出来。在世界里面有那么多的人都知道，我是他们中间的一个；我一受浸，他们知道我了了。他们多年所认识的我，现在得救了，我和他们作朋友到此为止，我到了我的坟墓，我的路了了。我已经知道我有永生了，现在我受浸，我得救了。谁都知道，我是主耶稣的人，我这个人是属乎主耶稣的。
　　“信而受浸的，必然得救。”因为人一相信，一受浸，所有的人都知道他是站在什么地位上。没有相信；没有里面的事实，那是撒谎。有相信，有里面的事实，再加上受浸，那你就是世界之外的人，你和他们没有关系了。受浸就是分开，受浸就是你和他们分别了。
　　“信而受浸的，必然得救。”主耶稣这一句话相当清楚。下文说，“不信的必被定罪。”只要不信就够了。只要是那一个团体里的人，在积极方面不信就够定罪了。你如果信了，在消极方面还要受浸。不受浸，你在外表上还没有出来。
　
　　世界上有一件事顶希奇，就是印度教、回回教和犹太教对受浸的态度。
　　在犹太人中，如果有一个人在暗地作基督徒，没有人逼迫他。许多犹太人相信主耶稣的事。他们最大的难处还不在相信，而在受浸。他们一受浸，就要被赶出去。有的姊妹因受了浸，未婚夫就用毒药把她毒死。就是在伦敦，在纽约，文明的社会里，也是这样。你相信，放在心里，不要紧；你一受浸，他们就下毒手。
　　在印度，你不受浸，他们不动；你一受浸，他们就把你赶出去。你信主不要紧，你如果受浸就不行。
　　回回教更厉害。有人说，今天不容易有活的信主的回回教人，信一个就死一个。施维马博士（Dr. Swema），是第一个在回教徒中间作工有成绩的人，他说，我的工作永远不会发展，因为一个人一信主，马上就得想办法把他送走。不然的话，一受了浸，两三天就死了。直到今天，在回回教中还是这样情形。
　　受浸就是公开的宣告：我出来了。“信而受浸的，必然得救。”千万不要把这里的得救看作个人灵魂的得救。得救在圣经里是从世界里出来的问题，而不是从地狱里出来的问题。
　
　　徒二38记载，使徒在五旬节的时候对犹太人说，你们可以起来，奉耶稣基督的名受浸，叫你们的罪得赦。更正教的人听见了这话会感到难以接受，但这确是使徒所明白说的话。你们要受浸归于主耶稣的名，好叫你们的罪得着赦免。使徒这话的注重点并不是应当信，乃是应当受浸，这是希奇的事。
　　我问你们，徒二章彼得讲的那一篇道里面，有没有劝人相信？没有。这样说来，难道彼得传福音比我们差？全部圣经讲人的得救，最要紧的是信，怎么被他漏了？别的道理不讲可以，信怎么可以不讲？他不讲信，却讲受浸，圣灵就叫那些听的人扎心难受。我们怎样呢？我们说，只要信就可以，这是正宗的基督教。但是彼得说，你们当奉主耶稣的名受浸。
　　彼得为什么只讲受浸呢？因为那时听彼得讲道的人，都是杀主耶稣的人，他们曾在五十天前喊着说，“除掉祂！除掉祂！”在五十天前，就是这些人在耶路撒冷大喊大闹。今天这些人必须把自己从许多犹太人中分别出来。所以不必对他们说信了，他们只要受浸就出来了。我只要受浸，就和这个团体没有关系了。我只要受浸，就离开这一个团体了。我只要受浸，我的罪孽就洗干净了。我不是那一个团体里的人，我出来了。所以彼得对他们说，你们应当奉主耶稣的名受浸，叫你们的罪可以得着赦免。这一个受浸的行为，叫他们出来。他们一出来，问题就解决了。
　　你们要看见，你们本来是世界里面的人，本来是主的仇敌，你们一出来就得救了。你们要在神的面前，世人的面前，承认我出来了，我与这一个团体没有关系了，我了了。“奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”我告诉你们，这是五旬节最大的道理。在这里，你们的思想要受神的话影响，不要受更正教神学的影响。
　
　　我们还可以看到保罗的事。亚拿尼亚到保罗那里对他说，“起来，求告祂的名受浸，洗去你的罪。”（徒二二16）
　　保罗是基督教的第一个教师，第一个先知，第一个使徒。他也是基督教最大的教师，最大的先知，最大的使徒。假定说，在他身上的经历有一点错，那怎么办？有的时候，我们传的道理对，但是经历错了，就我们作见证的时候怎么办？如果别人也照我们这么作，怎么办？一个教师的见证是非常要紧的，因为怕把人引错了路。那么，难道基督教的第一个教师，他的经历错了么？
　　“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”请看这一节圣经所说的，受浸能够洗去你的罪。天主教就把这一节圣经引来，变作我们个人在神面前的问题。天主教的错误是说，我如果受洗，我的罪就洗干净了。所以他们说，临死的人受洗，也可以洗掉他的罪。他们不知道这一件事所发生的关系，不是在神面前，乃是在世界里。
　　保罗从前是世界中间的一个人，现在他相信了主耶稣，也看见了主耶稣，他应当起来去受浸。他这样一受浸，他的罪洗去了。他与世界的关系一断，他的罪也没有了。你如果私下作基督徒，不去受浸，这一个世界还承认你是他们团体里的人。你说你得救了，世界却不承认。你说你信了主耶稣，他们说我们没有看见。就是你这样一下水，他们就看见了。他们知道你已经信了耶稣，不然的话，好好的一个人那有这么傻，跑到水里面去？你一受浸，就脱离了世界。这水的浸是脱离与世界的关系的。
　　一个人，如果他心里相信了主，外面一点没有表示，世界总算他是他们中间的一个。比方在福建鼓岭，每年秋天拜偶像非常厉害，他们要你捐出钱来。如果一个人说，我相信了主，他们不信。如果你一受浸，他们就知道你已经出去了。所以，受浸是脱离世界最好的办法。你要脱离世界，就必须受浸。你必须向世界说，我与你们断了关系。你这样一作，就从世界出去了。
　　受浸是一个公开的见证，所以受浸不怕人看，受浸时不信的人也能一同参加。这几次，我们在福州施浸，有一个弟兄说，我们不喜欢你们受浸的聚会弄得这么乱，这么多的人来看。如果是这样的话，施浸的约翰要施浸，恐怕都得到你们的地方来学，因为他在那里施浸是乱的。连五旬节的时候，三千人受浸也是乱的。这一个聚会，根本不是乱不乱的问题。不错，乱是不应该，但是弟兄姊妹应当知道，我们是作什么事。我们施浸的时候，可以让世界上的人来看我们在作什么。
　
　　神的话都是同一个原则。彼得前书三章说，“挪亚…的时候，经过水得救…只有－彼得前书八个人。”（原文）这话也是给我们看见，受浸叫我们这些人都得救了。主耶稣说，“信而受浸的必然得救。”－彼得前书五旬节的时候彼得说，你们如果受浸，你们的罪就得着赦免。保罗所作的是给我们看见，你们如果受浸，就洗去了你们的罪。不只是赦免，并且是洗去。因为你们脱离了与世界的关系，罪在你们身上就洗掉了。然后这里所读彼得前书的话就给我们看见，经过水得救。受浸也是叫我们经过水得救。
　　我告诉你们，经不过水的人，不叫作得救。经不过水的人，都浸死了。挪亚时代的人个个都受了浸，但是出来的只有八个。他们都受浸，都浸下水去了，从水里出来的只有八个。换一句话说，水在他们身上变作死亡的水。但是水在我们身上乃是得救的水。他们经水一淹，都在水底下了；但是我们经过水，却出来了。所以彼得这一句话，还有一点积极的意思。洪水来了，所有的人都淹死了；只有八个人在方舟里，水不能把他们留住，他们能从水里出来。这八个人得救，其余的人都灭亡了。今天，全世界的人都在神的忿怒之下。今天我受浸，就是经过神的忿怒，但是我出来了。我的这一个出来，表明我是出来的人。这一个就叫作受浸。
　　受浸，一边是下去，另一边是上来。受浸是说经过水出来了。你们要着重那一个“出来。”所有的人都到水里去，不得出来；只有八个人出来。今天，我们借着受浸也得救。为什么缘故？我受浸，不是到水里去就出不来了，我是进去了又出来的。你没有相信主耶稣，你若去受浸，你就出不来。我今天下去，能够出来，就是和你不一样。我从世界里能够借着水出来。我作见证给其他的人看，我和世人不一样。
　
　　以上四处圣经，清楚给我们看见受浸是什么。我一受浸，就脱离世界。我不必过了多少年才脱离世界。初信的人，第一件事情就是要受浸。你必须看见世界在神面前的地位。你与从前的那一个地位断了关系，这就叫作得救。你要把世界脱得干干净净才行。我从今以后是在世界外面的，是在另外一边的。
　　所以我们一信主，就得看见，我们是世界外面的人。我们的受浸就是脱离世界的表示。受浸叫我们挂上另外一个色彩。从今以后我是住在方舟里，是到那一边的人。我不只对人说，我是相信耶稣的人，所以我不能作这些事；乃是说，我是受浸的人，所以我不能作这些事。因为我是在那一边，我是过了桥，我到那一边去了。
　　我们今天要在神面前，恢复受浸的地位。受浸是什么意思？受浸是从世界里出来，是脱离世界的一个手续。你去受浸，就是告诉人说，我出去了。像一首诗歌所说的：“随到坟墓，亲友环泣，知道已经无希望；”（诗歌四六九首）他们知道你没有用了，没有路走了，你已经了了。这样的受浸才有用处。不然的话，你的受浸太轻，不实在。你总得看见，你已经脱离那一个老的圈子，从其中出来了。得永生是指着你的灵在神面前所得着的，得救是指着你和世界没有分了。
　
　　凡是已经受过浸的人，又得回过头去看，我受浸了，这是什么意义？这一个要给你十年去回想，要给你二十年去回想。要常常记得这句话：“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”（罗六3。）罗马六章这句话是回头看，不是往前看。
　　马可十六章是在受浸之前说的话，徒二章是在受浸之前说的话，徒二十二章是在受浸之前说的话，彼前三章也是在受浸之前说的话。但是，罗马六章和歌罗西二章，都是在受浸之后说的，是给所有受过浸的人看的。神通知他们一件事，岂不知你们从前受浸的时候，是和主一同死么？岂不知你们从前受浸的时候，是和祂一同埋葬么？岂不知你们从前受浸的时候，是和祂一同复活么？
　　罗马六章是注重死和埋葬，虽然也提起复活。歌罗西二章是注重埋葬和复活。歌罗西二章比较前进，它所着重的点是复活。罗马六章所着重的点是死。“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”这里的要点是死。我们应当与祂同死。死和埋葬，是罗马六章的事。埋葬和复活，是歌罗西二章的事。
　　这一个水，就预表坟墓。今天我们把你带来，把你浸到水里去，就是等于说，把你埋在土里面。我们把你从水里扶起来，就是等于你从坟墓里爬起来。你埋下去之前，定规是死的。你不能说，－歌罗西一个人没有死就埋了。埋下去之后，爬起来定规是复活的。前一段的真理，是罗马书所说的；后一段的真理，是歌罗西书所说的。
　
　　这就像主耶稣钉死在十字架的时候，祂把我们带到十字架上去，我们也钉死了。祂在神面前，把我们这一个人解决了。今天，你对于自己到底怎样？你要觉得说，“嗳呀！我这一个人可难办！”不认识自己的人，不知道自己难办。认识神的人，认识自己的人要说，我这一个人可难办。
　　当你知道你的罪恶很重的时候，你听见主耶稣的死，这是福音。当你看见你自己是何等的可恶，一点没有办法，怎么弄都弄不好，这时你听见你已经死了，这也是福音。感谢神，这是福音！主的死把你包括了，你也死了，这是一个大福音！主的死如何是一个大福音，我的死也如何是一个大福音。主的死如何是一件可喜乐的事，我的死也如何是一件可喜乐的事。我如果听见说，我的主死了，我的第一个思想怎么作？我应当像约瑟一样，替祂去安葬。同样，我听见我这个人死了，第一件事也是去埋葬。因为死了之后，第一个思想，就是埋葬。不是死了就完了。你在基督里已经死了，第一件事就得去办后事。
　
　　所以弟兄们，当你走到水里去受浸的时候，或者你信了主许多年后回头去看的时候，要记得你是已经死了的人。因为你相信死的可靠，你才让别人把你抬去埋。如果你没有死，心还在跳，气还没有断，就不能抬去埋。要去埋，第一件事是死了。
　　当主耶稣钉死的时候，你也死了。因着相信你已经死了，所以请人把你埋在水里。因着主耶稣复活起来，把那一个复活的能力摆在你里面，就叫你因这能力得着重生。复活的大能在你里面工作，叫你也复活过来，所以你从水里起来。你是一个复活的人，你不再是从前的人了。今天我们需要常常回头来看这件事。当我下水的时候，我相信我死了，所以抬去埋。当我从水里出来的时候，我有新生的样式，所以我现在是在复活的一边。那一边是死的，这一边是复活。
　
　　我曾在报上看见一个新闻，标题是：“一个人，三条命。”内容说到一个孕妇被人杀死了，以后查出来，所怀的是双胞胎。所以报上登着说，一个人，三条命。我请你们注意，主是一个人，万条命。这就是圣经里一直注意“在基督里”的缘故。在那个凶杀案里，表面上，那个凶手并没有杀那两个孩子，他只杀了那个作母亲的。但因为那两个孩子是在母亲的里面，母亲被杀死，他们就也死了。同样，今天我们是在基督里，所以当基督死的时候，我们在基督里也死了。
　　神将我们归入到基督耶稣里，这是林前一30所说的，“你们得在基督耶稣里，是本乎神。”基督死了，所以我们众人就都死了。同死的根据是在基督里。你如果不懂得什么叫作在基督里，你就不懂得什么叫作同死。孩子怎么能够与母亲同死？乃是因为孩子在母亲里。在属灵的事情上，比这一个还要真。神把我们联合在基督里，所以基督死了，我们也死了。
　　这一个福音传给你的时候，你就要学习在神面前知道，你在主里面已经死了，因为你相信这是事实。你被埋下水里去，你又从水里出来。你说，现在我是在坟墓这一边的人了，这是复活。罗马六章所说的算，就是你们应当算在基督耶稣里是死的，也应当算在基督耶稣里是活的。
　　盼望弟兄姊妹，－罗马一得救就被带上这条路。在这里有两段的意思，－罗马一段是在受浸之前，－罗马一段是在受浸之后。在受浸之前，因着看见我是已经死了的，所以埋进水里去。在受浸之后，因着看见我是复活的，所以我今天来事奉神。
　　读经：
　　第一类：
　　可十六16：“信而受浸的必然得救；不信的必被定罪。”
　　徒二38：“彼得对他们说，你们各人要悔改，奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”
　　二二16节：“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”
　　彼前三20~21：“就是那从前在挪亚预备方舟，神容忍等待的时候，不信从的人；当时进入方舟，经过（原文）水得救的不多，只有八个人；这水所表明的浸（原文），现在借着耶稣基督复活，也拯救你们；这浸（原文）本不在乎除掉肉体的污秽，只求在神面前有无亏的良心。”
　　第二类：
　　罗六3~4：“岂不知我们这受归入基督耶稣的人，是受浸归入祂的死么？所以我们借着浸（原文）归入死，和祂一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀，从死里复活一样。”
　　西二12：“你们既受浸与祂一同埋葬，也就在此与祂一同复活；都因信那叫祂从死里复活神的功用。”
　　受浸在圣经里是一个很大的题目。关于受浸，我们要看清楚两件事：第一件是受浸以前要清楚地，受浸到底能替我作什么？第二件是受浸以后回头来看的，受浸到底有什么意义？受浸的池子摆在这里，水在这里，你现在去受浸的时候，要问受浸替我作什么？等你受了浸，再回头来看，到底我这样作有什么意思？一个是前瞻，－歌罗西书一个是后顾。－歌罗西书一个是在没有受浸之前该知道的；－歌罗西书一个是在受浸之后该回头来明白的。
　
　　可十六16：“信而受浸的必然得救；不信的必被定罪。”这一节圣经就是说到受浸替人所作的事。
　
　　“信而受浸的，必然得救。”我想所有更正教的人，对于这一句话都有一点怕。所以所有更正教的人，都不敢念这一节圣经。每一次念的时候，都把它改了，读作“信而得救的，就必受浸。”但是，主的话从来没有这样说。这是因为人要逃避天主教的错误，所以故意把神的话改了。可是你把天主教的错误逃避了，却又进入了另外一个错误。主的话明明是说，“信而受浸的，必然得救。”人没有权柄把它改作“信而得救的，必然受浸。”
　
　　现在我们要注意，得救这两个字在圣经里是什么意思？得救的对象到底是什么？在圣经里，得救的对象是世界，而不是地狱。永生的对面才是沉沦。圣经没有把沉沦当作得救的对面。圣经所给我们看见的，得救乃是脱离世界。人只要混在世界里，他就已经是沉沦的。
　　我们看一下人在神面前的光景。今天世界上的人，不是要作了什么事才会沉沦。不是我杀了人，我才会沉沦。不是我不杀人，我就不沉沦；乃是整个世界都是沉沦的。神从这许多沉沦的人中，把我这一个人拉出去，救出去。所以以全体来说，全世界都是灭亡的；以个人来说，神救了一个是一个。神不是把海里的鱼都打上来，把好鱼坏鱼分一分，说这是得救的，那是沉沦的。乃是说整个海里的鱼都是沉沦的，神今天用网打上了几条鱼，就是得救的，其余的还是在海里。
　　所以说到得救或者沉沦，问题不是说你这一个人到底相信了没有？你这一个人的行为怎样？问题是说你在哪里？你如果是在船里面，就是得救的；你如果是在海里面，就是沉沦的。不必说你作了什么事，只要你是世界里的人就够了。不是说我是好人或是坏人，不是说我是君子或是小人，不是说我是凭良心作人或者违背良心作人，只要我是在世界里就了了。你如果没有离开那一个地方，你在神面前就是一个被定罪的人。
　
　　因为亚当犯罪的缘故，因为亚当是罪人的缘故，所以众人都成了罪人。不是众人个个都得去犯罪，才有资格是罪人；乃是因着一个人犯罪的缘故，众人就都成了罪人。今天，神从众人中间救了一个你出来。在世人那一边，不管你如何，你总是站在神的对面，是神的仇敌。你那一个地位不对，你那一个地位是灭亡的，你那一个地位是沉沦的。你在世人的中间，你就是沉沦的。
　　得救这两个字，在我们中间用得相当多，用得相当乱。你们要知道，得救与得永生有分别。得永生是个人的事；但得救不只是个人有永生，还得从不对的团体里出来。弟兄姊妹们清楚这分别么？得永生是我个人的问题，得救是我个人的问题再加上我已往那一个团体的问题。
　　得救是说我从一个团体出来，进入了另一个团体。得永生只说我进去的那一个，而我从那里出来就不说了。得救是出来和进去都包括在内。所以得救的范围比得永生还要广，包括脱离世界，从世界里出来。
　
　　世界在圣经里有四件大事实：一，世界在神面前是被定罪的。二，世界是卧在那恶者的手下。三，世界把主耶稣钉死了。四，世界是与神为敌的，是神的仇敌。这是世界在神面前的四件大事实。所以不管一个人的为人怎样，只要他是在世界里，就是灭亡的，就是被定罪的。
　　请你们记得，世界的人得救，并不是个人行为的问题。世界的人不对，是因他的地位不对。所以弟兄姊妹要知道，脱离世界不是那么容易。当我还觉得世界是可爱的，我怎么能够丢弃它？但是有一天，当我看见世界在神面前的地位不对，管你说世界多好，我也得脱离。所以得救不是个人的行为如何，乃是那一个团体不对。是我对世界的关系需要得救，是我在世界的地位需要得救。
　　犹太人要除灭主耶稣的时候，他们所喊的话是说，祂的血归在我们身上，也归在我们子孙身上。今天虽然我不是杀主耶稣的人，但是我的祖宗杀了主耶稣。今天虽然我个人没有动手，但是我这一个团体杀了主耶稣。我的团体是神的仇敌，我的团体是灭亡的。我个人对或者不对，是另一个问题。我盼望你们能够看见，不只我个人是罪人，所以需要得救；并且我的那一个团体就是不对的，我的那一个世界就是神的仇敌，我的那一个世界在神面前就是被定罪的。所以，我需要脱离那一个关系，我需要脱离那一个地位。
　
　　所以什么叫得救？得救就是说我脱离了那一个团体，我脱离了那一个地位，我脱离了那一个关系。换一句话说，就是我从世界里出来了。人一直注意个人的得救，但问题是从那里救出来？圣经里所注重的得救，都是从世界里救出来，不是从地狱里救出来。因为世界这一个团体，在神面前是被定罪的。
　　信的人有永生，这一点问题都没有。我们传这一个道已经许多年了。每一个人一信主耶稣，生命就在他里面，他就永远蒙恩典，其余的问题都解决了。但是请你们记得，一个人光相信却不受浸，他还是没有得救。不错，你是相信了；不错，你有永生了；可是在世人中间，你是不是一个得救的人？你如果没有受浸，你不得救，因为没有一个人知道你和他不同。你必须起来受浸，宣告你和世界脱离了关系，你才是得救的。
　
　　所以什么叫作受浸？受浸就是你的脱离。相信是积极的，受浸是消极的。受浸叫你从这一个团体里出来。在世界里面有那么多的人都知道，我是他们中间的一个；我一受浸，他们知道我了了。他们多年所认识的我，现在得救了，我和他们作朋友到此为止，我到了我的坟墓，我的路了了。我已经知道我有永生了，现在我受浸，我得救了。谁都知道，我是主耶稣的人，我这个人是属乎主耶稣的。
　　“信而受浸的，必然得救。”因为人一相信，一受浸，所有的人都知道他是站在什么地位上。没有相信；没有里面的事实，那是撒谎。有相信，有里面的事实，再加上受浸，那你就是世界之外的人，你和他们没有关系了。受浸就是分开，受浸就是你和他们分别了。
　　“信而受浸的，必然得救。”主耶稣这一句话相当清楚。下文说，“不信的必被定罪。”只要不信就够了。只要是那一个团体里的人，在积极方面不信就够定罪了。你如果信了，在消极方面还要受浸。不受浸，你在外表上还没有出来。
　
　　世界上有一件事顶希奇，就是印度教、回回教和犹太教对受浸的态度。
　　在犹太人中，如果有一个人在暗地作基督徒，没有人逼迫他。许多犹太人相信主耶稣的事。他们最大的难处还不在相信，而在受浸。他们一受浸，就要被赶出去。有的姊妹因受了浸，未婚夫就用毒药把她毒死。就是在伦敦，在纽约，文明的社会里，也是这样。你相信，放在心里，不要紧；你一受浸，他们就下毒手。
　　在印度，你不受浸，他们不动；你一受浸，他们就把你赶出去。你信主不要紧，你如果受浸就不行。
　　回回教更厉害。有人说，今天不容易有活的信主的回回教人，信一个就死一个。施维马博士（Dr. Swema），是第一个在回教徒中间作工有成绩的人，他说，我的工作永远不会发展，因为一个人一信主，马上就得想办法把他送走。不然的话，一受了浸，两三天就死了。直到今天，在回回教中还是这样情形。
　　受浸就是公开的宣告：我出来了。“信而受浸的，必然得救。”千万不要把这里的得救看作个人灵魂的得救。得救在圣经里是从世界里出来的问题，而不是从地狱里出来的问题。
　
　　徒二38记载，使徒在五旬节的时候对犹太人说，你们可以起来，奉耶稣基督的名受浸，叫你们的罪得赦。更正教的人听见了这话会感到难以接受，但这确是使徒所明白说的话。你们要受浸归于主耶稣的名，好叫你们的罪得着赦免。使徒这话的注重点并不是应当信，乃是应当受浸，这是希奇的事。
　　我问你们，徒二章彼得讲的那一篇道里面，有没有劝人相信？没有。这样说来，难道彼得传福音比我们差？全部圣经讲人的得救，最要紧的是信，怎么被他漏了？别的道理不讲可以，信怎么可以不讲？他不讲信，却讲受浸，圣灵就叫那些听的人扎心难受。我们怎样呢？我们说，只要信就可以，这是正宗的基督教。但是彼得说，你们当奉主耶稣的名受浸。
　　彼得为什么只讲受浸呢？因为那时听彼得讲道的人，都是杀主耶稣的人，他们曾在五十天前喊着说，“除掉祂！除掉祂！”在五十天前，就是这些人在耶路撒冷大喊大闹。今天这些人必须把自己从许多犹太人中分别出来。所以不必对他们说信了，他们只要受浸就出来了。我只要受浸，就和这个团体没有关系了。我只要受浸，就离开这一个团体了。我只要受浸，我的罪孽就洗干净了。我不是那一个团体里的人，我出来了。所以彼得对他们说，你们应当奉主耶稣的名受浸，叫你们的罪可以得着赦免。这一个受浸的行为，叫他们出来。他们一出来，问题就解决了。
　　你们要看见，你们本来是世界里面的人，本来是主的仇敌，你们一出来就得救了。你们要在神的面前，世人的面前，承认我出来了，我与这一个团体没有关系了，我了了。“奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”我告诉你们，这是五旬节最大的道理。在这里，你们的思想要受神的话影响，不要受更正教神学的影响。
　
　　我们还可以看到保罗的事。亚拿尼亚到保罗那里对他说，“起来，求告祂的名受浸，洗去你的罪。”（徒二二16）
　　保罗是基督教的第一个教师，第一个先知，第一个使徒。他也是基督教最大的教师，最大的先知，最大的使徒。假定说，在他身上的经历有一点错，那怎么办？有的时候，我们传的道理对，但是经历错了，就我们作见证的时候怎么办？如果别人也照我们这么作，怎么办？一个教师的见证是非常要紧的，因为怕把人引错了路。那么，难道基督教的第一个教师，他的经历错了么？
　　“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”请看这一节圣经所说的，受浸能够洗去你的罪。天主教就把这一节圣经引来，变作我们个人在神面前的问题。天主教的错误是说，我如果受洗，我的罪就洗干净了。所以他们说，临死的人受洗，也可以洗掉他的罪。他们不知道这一件事所发生的关系，不是在神面前，乃是在世界里。
　　保罗从前是世界中间的一个人，现在他相信了主耶稣，也看见了主耶稣，他应当起来去受浸。他这样一受浸，他的罪洗去了。他与世界的关系一断，他的罪也没有了。你如果私下作基督徒，不去受浸，这一个世界还承认你是他们团体里的人。你说你得救了，世界却不承认。你说你信了主耶稣，他们说我们没有看见。就是你这样一下水，他们就看见了。他们知道你已经信了耶稣，不然的话，好好的一个人那有这么傻，跑到水里面去？你一受浸，就脱离了世界。这水的浸是脱离与世界的关系的。
　　一个人，如果他心里相信了主，外面一点没有表示，世界总算他是他们中间的一个。比方在福建鼓岭，每年秋天拜偶像非常厉害，他们要你捐出钱来。如果一个人说，我相信了主，他们不信。如果你一受浸，他们就知道你已经出去了。所以，受浸是脱离世界最好的办法。你要脱离世界，就必须受浸。你必须向世界说，我与你们断了关系。你这样一作，就从世界出去了。
　　受浸是一个公开的见证，所以受浸不怕人看，受浸时不信的人也能一同参加。这几次，我们在福州施浸，有一个弟兄说，我们不喜欢你们受浸的聚会弄得这么乱，这么多的人来看。如果是这样的话，施浸的约翰要施浸，恐怕都得到你们的地方来学，因为他在那里施浸是乱的。连五旬节的时候，三千人受浸也是乱的。这一个聚会，根本不是乱不乱的问题。不错，乱是不应该，但是弟兄姊妹应当知道，我们是作什么事。我们施浸的时候，可以让世界上的人来看我们在作什么。
　
　　神的话都是同一个原则。彼得前书三章说，“挪亚…的时候，经过水得救…只有－彼得前书八个人。”（原文）这话也是给我们看见，受浸叫我们这些人都得救了。主耶稣说，“信而受浸的必然得救。”－彼得前书五旬节的时候彼得说，你们如果受浸，你们的罪就得着赦免。保罗所作的是给我们看见，你们如果受浸，就洗去了你们的罪。不只是赦免，并且是洗去。因为你们脱离了与世界的关系，罪在你们身上就洗掉了。然后这里所读彼得前书的话就给我们看见，经过水得救。受浸也是叫我们经过水得救。
　　我告诉你们，经不过水的人，不叫作得救。经不过水的人，都浸死了。挪亚时代的人个个都受了浸，但是出来的只有八个。他们都受浸，都浸下水去了，从水里出来的只有八个。换一句话说，水在他们身上变作死亡的水。但是水在我们身上乃是得救的水。他们经水一淹，都在水底下了；但是我们经过水，却出来了。所以彼得这一句话，还有一点积极的意思。洪水来了，所有的人都淹死了；只有八个人在方舟里，水不能把他们留住，他们能从水里出来。这八个人得救，其余的人都灭亡了。今天，全世界的人都在神的忿怒之下。今天我受浸，就是经过神的忿怒，但是我出来了。我的这一个出来，表明我是出来的人。这一个就叫作受浸。
　　受浸，一边是下去，另一边是上来。受浸是说经过水出来了。你们要着重那一个“出来。”所有的人都到水里去，不得出来；只有八个人出来。今天，我们借着受浸也得救。为什么缘故？我受浸，不是到水里去就出不来了，我是进去了又出来的。你没有相信主耶稣，你若去受浸，你就出不来。我今天下去，能够出来，就是和你不一样。我从世界里能够借着水出来。我作见证给其他的人看，我和世人不一样。
　
　　以上四处圣经，清楚给我们看见受浸是什么。我一受浸，就脱离世界。我不必过了多少年才脱离世界。初信的人，第一件事情就是要受浸。你必须看见世界在神面前的地位。你与从前的那一个地位断了关系，这就叫作得救。你要把世界脱得干干净净才行。我从今以后是在世界外面的，是在另外一边的。
　　所以我们一信主，就得看见，我们是世界外面的人。我们的受浸就是脱离世界的表示。受浸叫我们挂上另外一个色彩。从今以后我是住在方舟里，是到那一边的人。我不只对人说，我是相信耶稣的人，所以我不能作这些事；乃是说，我是受浸的人，所以我不能作这些事。因为我是在那一边，我是过了桥，我到那一边去了。
　　我们今天要在神面前，恢复受浸的地位。受浸是什么意思？受浸是从世界里出来，是脱离世界的一个手续。你去受浸，就是告诉人说，我出去了。像一首诗歌所说的：“随到坟墓，亲友环泣，知道已经无希望；”（诗歌四六九首）他们知道你没有用了，没有路走了，你已经了了。这样的受浸才有用处。不然的话，你的受浸太轻，不实在。你总得看见，你已经脱离那一个老的圈子，从其中出来了。得永生是指着你的灵在神面前所得着的，得救是指着你和世界没有分了。
　
　　凡是已经受过浸的人，又得回过头去看，我受浸了，这是什么意义？这一个要给你十年去回想，要给你二十年去回想。要常常记得这句话：“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”（罗六3。）罗马六章这句话是回头看，不是往前看。
　　马可十六章是在受浸之前说的话，徒二章是在受浸之前说的话，徒二十二章是在受浸之前说的话，彼前三章也是在受浸之前说的话。但是，罗马六章和歌罗西二章，都是在受浸之后说的，是给所有受过浸的人看的。神通知他们一件事，岂不知你们从前受浸的时候，是和主一同死么？岂不知你们从前受浸的时候，是和祂一同埋葬么？岂不知你们从前受浸的时候，是和祂一同复活么？
　　罗马六章是注重死和埋葬，虽然也提起复活。歌罗西二章是注重埋葬和复活。歌罗西二章比较前进，它所着重的点是复活。罗马六章所着重的点是死。“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”这里的要点是死。我们应当与祂同死。死和埋葬，是罗马六章的事。埋葬和复活，是歌罗西二章的事。
　　这一个水，就预表坟墓。今天我们把你带来，把你浸到水里去，就是等于说，把你埋在土里面。我们把你从水里扶起来，就是等于你从坟墓里爬起来。你埋下去之前，定规是死的。你不能说，－歌罗西一个人没有死就埋了。埋下去之后，爬起来定规是复活的。前一段的真理，是罗马书所说的；后一段的真理，是歌罗西书所说的。
　
　　这就像主耶稣钉死在十字架的时候，祂把我们带到十字架上去，我们也钉死了。祂在神面前，把我们这一个人解决了。今天，你对于自己到底怎样？你要觉得说，“嗳呀！我这一个人可难办！”不认识自己的人，不知道自己难办。认识神的人，认识自己的人要说，我这一个人可难办。
　　当你知道你的罪恶很重的时候，你听见主耶稣的死，这是福音。当你看见你自己是何等的可恶，一点没有办法，怎么弄都弄不好，这时你听见你已经死了，这也是福音。感谢神，这是福音！主的死把你包括了，你也死了，这是一个大福音！主的死如何是一个大福音，我的死也如何是一个大福音。主的死如何是一件可喜乐的事，我的死也如何是一件可喜乐的事。我如果听见说，我的主死了，我的第一个思想怎么作？我应当像约瑟一样，替祂去安葬。同样，我听见我这个人死了，第一件事也是去埋葬。因为死了之后，第一个思想，就是埋葬。不是死了就完了。你在基督里已经死了，第一件事就得去办后事。
　
　　所以弟兄们，当你走到水里去受浸的时候，或者你信了主许多年后回头去看的时候，要记得你是已经死了的人。因为你相信死的可靠，你才让别人把你抬去埋。如果你没有死，心还在跳，气还没有断，就不能抬去埋。要去埋，第一件事是死了。
　　当主耶稣钉死的时候，你也死了。因着相信你已经死了，所以请人把你埋在水里。因着主耶稣复活起来，把那一个复活的能力摆在你里面，就叫你因这能力得着重生。复活的大能在你里面工作，叫你也复活过来，所以你从水里起来。你是一个复活的人，你不再是从前的人了。今天我们需要常常回头来看这件事。当我下水的时候，我相信我死了，所以抬去埋。当我从水里出来的时候，我有新生的样式，所以我现在是在复活的一边。那一边是死的，这一边是复活。
　
　　我曾在报上看见一个新闻，标题是：“一个人，三条命。”内容说到一个孕妇被人杀死了，以后查出来，所怀的是双胞胎。所以报上登着说，一个人，三条命。我请你们注意，主是一个人，万条命。这就是圣经里一直注意“在基督里”的缘故。在那个凶杀案里，表面上，那个凶手并没有杀那两个孩子，他只杀了那个作母亲的。但因为那两个孩子是在母亲的里面，母亲被杀死，他们就也死了。同样，今天我们是在基督里，所以当基督死的时候，我们在基督里也死了。
　　神将我们归入到基督耶稣里，这是林前一30所说的，“你们得在基督耶稣里，是本乎神。”基督死了，所以我们众人就都死了。同死的根据是在基督里。你如果不懂得什么叫作在基督里，你就不懂得什么叫作同死。孩子怎么能够与母亲同死？乃是因为孩子在母亲里。在属灵的事情上，比这一个还要真。神把我们联合在基督里，所以基督死了，我们也死了。
　　这一个福音传给你的时候，你就要学习在神面前知道，你在主里面已经死了，因为你相信这是事实。你被埋下水里去，你又从水里出来。你说，现在我是在坟墓这一边的人了，这是复活。罗马六章所说的算，就是你们应当算在基督耶稣里是死的，也应当算在基督耶稣里是活的。
　　盼望弟兄姊妹，－罗马一得救就被带上这条路。在这里有两段的意思，－罗马一段是在受浸之前，－罗马一段是在受浸之后。在受浸之前，因着看见我是已经死了的，所以埋进水里去。在受浸之后，因着看见我是复活的，所以我今天来事奉神。
　　读经：　　第一类：　　马可福音十六章十六节：“信而受浸的必然得救；不信的必被定罪。”
--------本段经节汇集--------
可16:16  
信而受浸的必然得救，不信的必被定罪。
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　　使徒行传二章三十八节：“彼得对他们说，你们各人要悔改，奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”
--------本段经节汇集--------
徒2:38  
彼得对他们说，你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。
------------------------
　　二十二章十六节：“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”　　彼得前书三章二十至二十一节：“就是那从前在挪亚预备方舟，神容忍等待的时候，不信从的人；当时进入方舟，经过（原文）水得救的不多，只有八个人；这水所表明的浸（原文），现在借着耶稣基督复活，也拯救你们；这浸（原文）本不在乎除掉肉体的污秽，只求在神面前有无亏的良心。”
--------本段经节汇集--------
彼前3:20  
就是向从前在挪亚预备方舟的日子，神恒忍热切等待的时候，那些悖逆者宣扬；那进入方舟，借着水安全得救的不多，只有八个人。
彼前3:21  
这水所预表的浸，现在借着耶稣基督复活，也拯救你们；这浸并不是除掉肉体的污秽，乃是向神诉求无亏的良心。
彼得前书没有八章，请检查。
 ------------------------
　　第二类：　　罗马书六章三至四节：“岂不知我们这受归入基督耶稣的人，是受浸归入祂的死么？所以我们借着浸（原文）归入死，和祂一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀，从死里复活一样。”
--------本段经节汇集--------
罗6:3  
岂不知我们这浸入基督耶稣的人，是浸入祂的死么？
罗6:4  
所以我们借着浸入死，和祂一同埋葬，好叫我们在生命的新样中生活行动，像基督借着父的荣耀，从死人中复活一样。
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　　歌罗西书二章十二节：“你们既受浸与祂一同埋葬，也就在此与祂一同复活；都因信那叫祂从死里复活神的功用。”
--------本段经节汇集--------
西2:12  
在受浸中与祂一同埋葬，也在受浸中，借着那叫祂从死人中复活之神所运行的信心，与祂一同复活。
------------------------
　　受浸在圣经里是一个很大的题目。关于受浸，我们要看清楚两件事：第一件是受浸以前要清楚地，受浸到底能替我作什么？第二件是受浸以后回头来看的，受浸到底有什么意义？受浸的池子摆在这里，水在这里，你现在去受浸的时候，要问受浸替我作什么？等你受了浸，再回头来看，到底我这样作有什么意思？一个是前瞻，一个是后顾。一个是在没有受浸之前该知道的；一个是在受浸之后该回头来明白的。
　
　　马可福音十六章十六节：“信而受浸的必然得救；不信的必被定罪。”这一节圣经就是说到受浸替人所作的事。
--------本段经节汇集--------
可16:16  
信而受浸的必然得救，不信的必被定罪。
------------------------
　
　　“信而受浸的，必然得救。”我想所有更正教的人，对于这一句话都有一点怕。所以所有更正教的人，都不敢念这一节圣经。每一次念的时候，都把它改了，读作“信而得救的，就必受浸。”但是，主的话从来没有这样说。这是因为人要逃避天主教的错误，所以故意把神的话改了。可是你把天主教的错误逃避了，却又进入了另外一个错误。主的话明明是说，“信而受浸的，必然得救。”人没有权柄把它改作“信而得救的，必然受浸。”
　
　　现在我们要注意，得救这两个字在圣经里是什么意思？得救的对象到底是什么？在圣经里，得救的对象是世界，而不是地狱。永生的对面才是沉沦。圣经没有把沉沦当作得救的对面。圣经所给我们看见的，得救乃是脱离世界。人只要混在世界里，他就已经是沉沦的。　　我们看一下人在神面前的光景。今天世界上的人，不是要作了什么事才会沉沦。不是我杀了人，我才会沉沦。不是我不杀人，我就不沉沦；乃是整个世界都是沉沦的。神从这许多沉沦的人中，把我这一个人拉出去，救出去。所以以全体来说，全世界都是灭亡的；以个人来说，神救了一个是一个。神不是把海里的鱼都打上来，把好鱼坏鱼分一分，说这是得救的，那是沉沦的。乃是说整个海里的鱼都是沉沦的，神今天用网打上了几条鱼，就是得救的，其余的还是在海里。　　所以说到得救或者沉沦，问题不是说你这一个人到底相信了没有？你这一个人的行为怎样？问题是说你在哪里？你如果是在船里面，就是得救的；你如果是在海里面，就是沉沦的。不必说你作了什么事，只要你是世界里的人就够了。不是说我是好人或是坏人，不是说我是君子或是小人，不是说我是凭良心作人或者违背良心作人，只要我是在世界里就了了。你如果没有离开那一个地方，你在神面前就是一个被定罪的人。
　
　　因为亚当犯罪的缘故，因为亚当是罪人的缘故，所以众人都成了罪人。不是众人个个都得去犯罪，才有资格是罪人；乃是因着一个人犯罪的缘故，众人就都成了罪人。今天，神从众人中间救了一个你出来。在世人那一边，不管你如何，你总是站在神的对面，是神的仇敌。你那一个地位不对，你那一个地位是灭亡的，你那一个地位是沉沦的。你在世人的中间，你就是沉沦的。　　得救这两个字，在我们中间用得相当多，用得相当乱。你们要知道，得救与得永生有分别。得永生是个人的事；但得救不只是个人有永生，还得从不对的团体里出来。弟兄姊妹们清楚这分别么？得永生是我个人的问题，得救是我个人的问题再加上我已往那一个团体的问题。　　得救是说我从一个团体出来，进入了另一个团体。得永生只说我进去的那一个，而我从那里出来就不说了。得救是出来和进去都包括在内。所以得救的范围比得永生还要广，包括脱离世界，从世界里出来。
　
　　世界在圣经里有四件大事实：一，世界在神面前是被定罪的。二，世界是卧在那恶者的手下。三，世界把主耶稣钉死了。四，世界是与神为敌的，是神的仇敌。这是世界在神面前的四件大事实。所以不管一个人的为人怎样，只要他是在世界里，就是灭亡的，就是被定罪的。　　请你们记得，世界的人得救，并不是个人行为的问题。世界的人不对，是因他的地位不对。所以弟兄姊妹要知道，脱离世界不是那么容易。当我还觉得世界是可爱的，我怎么能够丢弃它？但是有一天，当我看见世界在神面前的地位不对，管你说世界多好，我也得脱离。所以得救不是个人的行为如何，乃是那一个团体不对。是我对世界的关系需要得救，是我在世界的地位需要得救。　　犹太人要除灭主耶稣的时候，他们所喊的话是说，祂的血归在我们身上，也归在我们子孙身上。今天虽然我不是杀主耶稣的人，但是我的祖宗杀了主耶稣。今天虽然我个人没有动手，但是我这一个团体杀了主耶稣。我的团体是神的仇敌，我的团体是灭亡的。我个人对或者不对，是另一个问题。我盼望你们能够看见，不只我个人是罪人，所以需要得救；并且我的那一个团体就是不对的，我的那一个世界就是神的仇敌，我的那一个世界在神面前就是被定罪的。所以，我需要脱离那一个关系，我需要脱离那一个地位。
　
　　所以什么叫得救？得救就是说我脱离了那一个团体，我脱离了那一个地位，我脱离了那一个关系。换一句话说，就是我从世界里出来了。人一直注意个人的得救，但问题是从那里救出来？圣经里所注重的得救，都是从世界里救出来，不是从地狱里救出来。因为世界这一个团体，在神面前是被定罪的。　　信的人有永生，这一点问题都没有。我们传这一个道已经许多年了。每一个人一信主耶稣，生命就在他里面，他就永远蒙恩典，其余的问题都解决了。但是请你们记得，一个人光相信却不受浸，他还是没有得救。不错，你是相信了；不错，你有永生了；可是在世人中间，你是不是一个得救的人？你如果没有受浸，你不得救，因为没有一个人知道你和他不同。你必须起来受浸，宣告你和世界脱离了关系，你才是得救的。
　
　　所以什么叫作受浸？受浸就是你的脱离。相信是积极的，受浸是消极的。受浸叫你从这一个团体里出来。在世界里面有那么多的人都知道，我是他们中间的一个；我一受浸，他们知道我了了。他们多年所认识的我，现在得救了，我和他们作朋友到此为止，我到了我的坟墓，我的路了了。我已经知道我有永生了，现在我受浸，我得救了。谁都知道，我是主耶稣的人，我这个人是属乎主耶稣的。　　“信而受浸的，必然得救。”因为人一相信，一受浸，所有的人都知道他是站在什么地位上。没有相信；没有里面的事实，那是撒谎。有相信，有里面的事实，再加上受浸，那你就是世界之外的人，你和他们没有关系了。受浸就是分开，受浸就是你和他们分别了。　　“信而受浸的，必然得救。”主耶稣这一句话相当清楚。下文说，“不信的必被定罪。”只要不信就够了。只要是那一个团体里的人，在积极方面不信就够定罪了。你如果信了，在消极方面还要受浸。不受浸，你在外表上还没有出来。
　
　　世界上有一件事顶希奇，就是印度教、回回教和犹太教对受浸的态度。　　在犹太人中，如果有一个人在暗地作基督徒，没有人逼迫他。许多犹太人相信主耶稣的事。他们最大的难处还不在相信，而在受浸。他们一受浸，就要被赶出去。有的姊妹因受了浸，未婚夫就用毒药把她毒死。就是在伦敦，在纽约，文明的社会里，也是这样。你相信，放在心里，不要紧；你一受浸，他们就下毒手。　　在印度，你不受浸，他们不动；你一受浸，他们就把你赶出去。你信主不要紧，你如果受浸就不行。　　回回教更厉害。有人说，今天不容易有活的信主的回回教人，信一个就死一个。施维马博士（Dr. Swema），是第一个在回教徒中间作工有成绩的人，他说，我的工作永远不会发展，因为一个人一信主，马上就得想办法把他送走。不然的话，一受了浸，两三天就死了。直到今天，在回回教中还是这样情形。　　受浸就是公开的宣告：我出来了。“信而受浸的，必然得救。”千万不要把这里的得救看作个人灵魂的得救。得救在圣经里是从世界里出来的问题，而不是从地狱里出来的问题。
　
　　行传二章三十八节记载，使徒在五旬节的时候对犹太人说，你们可以起来，奉耶稣基督的名受浸，叫你们的罪得赦。更正教的人听见了这话会感到难以接受，但这确是使徒所明白说的话。你们要受浸归于主耶稣的名，好叫你们的罪得着赦免。使徒这话的注重点并不是应当信，乃是应当受浸，这是希奇的事。
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徒2:38  
彼得对他们说，你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。
使徒行传五章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我问你们，行传二章彼得讲的那一篇道里面，有没有劝人相信？没有。这样说来，难道彼得传福音比我们差？全部圣经讲人的得救，最要紧的是信，怎么被他漏了？别的道理不讲可以，信怎么可以不讲？他不讲信，却讲受浸，圣灵就叫那些听的人扎心难受。我们怎样呢？我们说，只要信就可以，这是正宗的基督教。但是彼得说，你们当奉主耶稣的名受浸。
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使徒行传二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　彼得为什么只讲受浸呢？因为那时听彼得讲道的人，都是杀主耶稣的人，他们曾在五十天前喊着说，“除掉祂！除掉祂！”在五十天前，就是这些人在耶路撒冷大喊大闹。今天这些人必须把自己从许多犹太人中分别出来。所以不必对他们说信了，他们只要受浸就出来了。我只要受浸，就和这个团体没有关系了。我只要受浸，就离开这一个团体了。我只要受浸，我的罪孽就洗干净了。我不是那一个团体里的人，我出来了。所以彼得对他们说，你们应当奉主耶稣的名受浸，叫你们的罪可以得着赦免。这一个受浸的行为，叫他们出来。他们一出来，问题就解决了。　　你们要看见，你们本来是世界里面的人，本来是主的仇敌，你们一出来就得救了。你们要在神的面前，世人的面前，承认我出来了，我与这一个团体没有关系了，我了了。“奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”我告诉你们，这是五旬节最大的道理。在这里，你们的思想要受神的话影响，不要受更正教神学的影响。
　
　　我们还可以看到保罗的事。亚拿尼亚到保罗那里对他说，“起来，求告祂的名受浸，洗去你的罪。”（徒二二16）
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徒22:16  
现在你为什么耽延？起来，呼求着祂的名受浸，洗去你的罪。
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　　保罗是基督教的第一个教师，第一个先知，第一个使徒。他也是基督教最大的教师，最大的先知，最大的使徒。假定说，在他身上的经历有一点错，那怎么办？有的时候，我们传的道理对，但是经历错了，就我们作见证的时候怎么办？如果别人也照我们这么作，怎么办？一个教师的见证是非常要紧的，因为怕把人引错了路。那么，难道基督教的第一个教师，他的经历错了么？　　“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”请看这一节圣经所说的，受浸能够洗去你的罪。天主教就把这一节圣经引来，变作我们个人在神面前的问题。天主教的错误是说，我如果受洗，我的罪就洗干净了。所以他们说，临死的人受洗，也可以洗掉他的罪。他们不知道这一件事所发生的关系，不是在神面前，乃是在世界里。　　保罗从前是世界中间的一个人，现在他相信了主耶稣，也看见了主耶稣，他应当起来去受浸。他这样一受浸，他的罪洗去了。他与世界的关系一断，他的罪也没有了。你如果私下作基督徒，不去受浸，这一个世界还承认你是他们团体里的人。你说你得救了，世界却不承认。你说你信了主耶稣，他们说我们没有看见。就是你这样一下水，他们就看见了。他们知道你已经信了耶稣，不然的话，好好的一个人那有这么傻，跑到水里面去？你一受浸，就脱离了世界。这水的浸是脱离与世界的关系的。　　一个人，如果他心里相信了主，外面一点没有表示，世界总算他是他们中间的一个。比方在福建鼓岭，每年秋天拜偶像非常厉害，他们要你捐出钱来。如果一个人说，我相信了主，他们不信。如果你一受浸，他们就知道你已经出去了。所以，受浸是脱离世界最好的办法。你要脱离世界，就必须受浸。你必须向世界说，我与你们断了关系。你这样一作，就从世界出去了。　　受浸是一个公开的见证，所以受浸不怕人看，受浸时不信的人也能一同参加。这几次，我们在福州施浸，有一个弟兄说，我们不喜欢你们受浸的聚会弄得这么乱，这么多的人来看。如果是这样的话，施浸的约翰要施浸，恐怕都得到你们的地方来学，因为他在那里施浸是乱的。连五旬节的时候，三千人受浸也是乱的。这一个聚会，根本不是乱不乱的问题。不错，乱是不应该，但是弟兄姊妹应当知道，我们是作什么事。我们施浸的时候，可以让世界上的人来看我们在作什么。
　
　　神的话都是同一个原则。彼得前书三章说，“挪亚…的时候，经过水得救…只有八个人。”（原文）这话也是给我们看见，受浸叫我们这些人都得救了。主耶稣说，“信而受浸的必然得救。”五旬节的时候彼得说，你们如果受浸，你们的罪就得着赦免。保罗所作的是给我们看见，你们如果受浸，就洗去了你们的罪。不只是赦免，并且是洗去。因为你们脱离了与世界的关系，罪在你们身上就洗掉了。然后这里所读彼得前书的话就给我们看见，经过水得救。受浸也是叫我们经过水得救。
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彼得前书三章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我告诉你们，经不过水的人，不叫作得救。经不过水的人，都浸死了。挪亚时代的人个个都受了浸，但是出来的只有八个。他们都受浸，都浸下水去了，从水里出来的只有八个。换一句话说，水在他们身上变作死亡的水。但是水在我们身上乃是得救的水。他们经水一淹，都在水底下了；但是我们经过水，却出来了。所以彼得这一句话，还有一点积极的意思。洪水来了，所有的人都淹死了；只有八个人在方舟里，水不能把他们留住，他们能从水里出来。这八个人得救，其余的人都灭亡了。今天，全世界的人都在神的忿怒之下。今天我受浸，就是经过神的忿怒，但是我出来了。我的这一个出来，表明我是出来的人。这一个就叫作受浸。　　受浸，一边是下去，另一边是上来。受浸是说经过水出来了。你们要着重那一个“出来。”所有的人都到水里去，不得出来；只有八个人出来。今天，我们借着受浸也得救。为什么缘故？我受浸，不是到水里去就出不来了，我是进去了又出来的。你没有相信主耶稣，你若去受浸，你就出不来。我今天下去，能够出来，就是和你不一样。我从世界里能够借着水出来。我作见证给其他的人看，我和世人不一样。
　
　　以上四处圣经，清楚给我们看见受浸是什么。我一受浸，就脱离世界。我不必过了多少年才脱离世界。初信的人，第一件事情就是要受浸。你必须看见世界在神面前的地位。你与从前的那一个地位断了关系，这就叫作得救。你要把世界脱得干干净净才行。我从今以后是在世界外面的，是在另外一边的。　　所以我们一信主，就得看见，我们是世界外面的人。我们的受浸就是脱离世界的表示。受浸叫我们挂上另外一个色彩。从今以后我是住在方舟里，是到那一边的人。我不只对人说，我是相信耶稣的人，所以我不能作这些事；乃是说，我是受浸的人，所以我不能作这些事。因为我是在那一边，我是过了桥，我到那一边去了。　　我们今天要在神面前，恢复受浸的地位。受浸是什么意思？受浸是从世界里出来，是脱离世界的一个手续。你去受浸，就是告诉人说，我出去了。像一首诗歌所说的：“随到坟墓，亲友环泣，知道已经无希望；”（诗歌四六九首）他们知道你没有用了，没有路走了，你已经了了。这样的受浸才有用处。不然的话，你的受浸太轻，不实在。你总得看见，你已经脱离那一个老的圈子，从其中出来了。得永生是指着你的灵在神面前所得着的，得救是指着你和世界没有分了。
　
　　凡是已经受过浸的人，又得回过头去看，我受浸了，这是什么意义？这一个要给你十年去回想，要给你二十年去回想。要常常记得这句话：“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”（罗六3。）罗马六章这句话是回头看，不是往前看。
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罗6:3  
岂不知我们这浸入基督耶稣的人，是浸入祂的死么？
罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　马可十六章是在受浸之前说的话，行传二章是在受浸之前说的话，行传二十二章是在受浸之前说的话，彼前三章也是在受浸之前说的话。但是，罗马六章和歌罗西二章，都是在受浸之后说的，是给所有受过浸的人看的。神通知他们一件事，岂不知你们从前受浸的时候，是和主一同死么？岂不知你们从前受浸的时候，是和祂一同埋葬么？岂不知你们从前受浸的时候，是和祂一同复活么？
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马可福音十六章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传二章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传二十二章（略，若需要被汇集，请勾选“不忽略整章”）
彼得前书三章（略，若需要被汇集，请勾选“不忽略整章”）
罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
歌罗西书二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　罗马六章是注重死和埋葬，虽然也提起复活。歌罗西二章是注重埋葬和复活。歌罗西二章比较前进，它所着重的点是复活。罗马六章所着重的点是死。“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”这里的要点是死。我们应当与祂同死。死和埋葬，是罗马六章的事。埋葬和复活，是歌罗西二章的事。
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罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
歌罗西书二章（略，若需要被汇集，请勾选“不忽略整章”）
歌罗西书二章（略，若需要被汇集，请勾选“不忽略整章”）
罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
歌罗西书二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这一个水，就预表坟墓。今天我们把你带来，把你浸到水里去，就是等于说，把你埋在土里面。我们把你从水里扶起来，就是等于你从坟墓里爬起来。你埋下去之前，定规是死的。你不能说，一个人没有死就埋了。埋下去之后，爬起来定规是复活的。前一段的真理，是罗马书所说的；后一段的真理，是歌罗西书所说的。
　
　　这就像主耶稣钉死在十字架的时候，祂把我们带到十字架上去，我们也钉死了。祂在神面前，把我们这一个人解决了。今天，你对于自己到底怎样？你要觉得说，“嗳呀！我这一个人可难办！”不认识自己的人，不知道自己难办。认识神的人，认识自己的人要说，我这一个人可难办。　　当你知道你的罪恶很重的时候，你听见主耶稣的死，这是福音。当你看见你自己是何等的可恶，一点没有办法，怎么弄都弄不好，这时你听见你已经死了，这也是福音。感谢神，这是福音！主的死把你包括了，你也死了，这是一个大福音！主的死如何是一个大福音，我的死也如何是一个大福音。主的死如何是一件可喜乐的事，我的死也如何是一件可喜乐的事。我如果听见说，我的主死了，我的第一个思想怎么作？我应当像约瑟一样，替祂去安葬。同样，我听见我这个人死了，第一件事也是去埋葬。因为死了之后，第一个思想，就是埋葬。不是死了就完了。你在基督里已经死了，第一件事就得去办后事。
　
　　所以弟兄们，当你走到水里去受浸的时候，或者你信了主许多年后回头去看的时候，要记得你是已经死了的人。因为你相信死的可靠，你才让别人把你抬去埋。如果你没有死，心还在跳，气还没有断，就不能抬去埋。要去埋，第一件事是死了。　　当主耶稣钉死的时候，你也死了。因着相信你已经死了，所以请人把你埋在水里。因着主耶稣复活起来，把那一个复活的能力摆在你里面，就叫你因这能力得着重生。复活的大能在你里面工作，叫你也复活过来，所以你从水里起来。你是一个复活的人，你不再是从前的人了。今天我们需要常常回头来看这件事。当我下水的时候，我相信我死了，所以抬去埋。当我从水里出来的时候，我有新生的样式，所以我现在是在复活的一边。那一边是死的，这一边是复活。
　
　　我曾在报上看见一个新闻，标题是：“一个人，三条命。”内容说到一个孕妇被人杀死了，以后查出来，所怀的是双胞胎。所以报上登着说，一个人，三条命。我请你们注意，主是一个人，万条命。这就是圣经里一直注意“在基督里”的缘故。在那个凶杀案里，表面上，那个凶手并没有杀那两个孩子，他只杀了那个作母亲的。但因为那两个孩子是在母亲的里面，母亲被杀死，他们就也死了。同样，今天我们是在基督里，所以当基督死的时候，我们在基督里也死了。　　神将我们归入到基督耶稣里，这是林前一章三十节所说的，“你们得在基督耶稣里，是本乎神。”基督死了，所以我们众人就都死了。同死的根据是在基督里。你如果不懂得什么叫作在基督里，你就不懂得什么叫作同死。孩子怎么能够与母亲同死？乃是因为孩子在母亲里。在属灵的事情上，比这一个还要真。神把我们联合在基督里，所以基督死了，我们也死了。
--------本段经节汇集--------
林前1:30  
但你们得在基督耶稣里，是出于神，这基督成了从神给我们的智慧：公义、圣别和救赎，
------------------------
　　这一个福音传给你的时候，你就要学习在神面前知道，你在主里面已经死了，因为你相信这是事实。你被埋下水里去，你又从水里出来。你说，现在我是在坟墓这一边的人了，这是复活。罗马六章所说的算，就是你们应当算在基督耶稣里是死的，也应当算在基督耶稣里是活的。
--------本段经节汇集--------
罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　盼望弟兄姊妹，一得救就被带上这条路。在这里有两段的意思，一段是在受浸之前，一段是在受浸之后。在受浸之前，因着看见我是已经死了的，所以埋进水里去。在受浸之后，因着看见我是复活的，所以我今天来事奉神。
　Scripture Reading: Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:20-21; Rom. 6:3-4; Col. 2:12
　Baptism is a great subject in the Bible. We need to be clear about two aspects concerning baptism. First, before we are baptized, we need to be clear as to what baptism can do for us. Second, after we are baptized, we need to look backward and ask, "What is the significance of baptism?" In the first case, the baptism pool and the water are before us. As we are going to be baptized, we should ask ourselves, "What can baptism do for me?" After our baptism, we need to ask, "What is the meaning of my baptism?" One is a question posed in foresight, and the other is a question posed in hindsight. The former touches one's knowledge prior to baptism, and the latter, one's understanding after baptism.
　
Ⅰ
　
What baptism does for a person
　"He who believes and is baptized shall be saved, but he who does not believe shall be condemned" (Mark 16:16). This verse shows what baptism does for a person.
　
A
　
Baptism saving man from the world
　"He who believes and is baptized shall be saved." I suppose that all Protestants are a little afraid of this verse. Therefore, they dare not read it. Whenever they read this verse, they change it to, "He who believes and is saved shall be baptized." But the Lord's Word does not say this. In order to avoid the error of Catholicism, the Protestants deliberately go around God's Word. However, as they evade the error of Catholicism, they fall into another error. The Lord's Word is clear: "He who believes and is baptized shall be saved." Man has no authority to change it to, "He who believes and is saved shall be baptized."
　
１
　
Salvation being a deliverance from the world
　Let us now pay attention to the meaning of the word salvation in the Bible. What is a person being saved from? According to the Bible, a man is saved from the world, not hell. The opposite of eternal life is perdition, but the Bible does not regard salvation as the opposite of perdition. The Bible shows us that salvation is one's deliverance from the world. As long as a person is in the world, he is already in perdition.
　Let us consider man's condition before God. Today man does not have to do anything to perish. I will not perish because I have killed someone, and I will not be saved from perdition because I have not killed someone. The fact is that the whole world is perishing. From among the perishing ones, God has pulled us out and saved us. The whole world is perishing corporately, but God is saving men one by one, individually. God does not catch all the fish from the sea and then separate the good from the bad, assigning some to salvation while destining others to perdition. All the fish in the sea are perishing. Those which are caught by God are saved; the rest remain in the sea.
　Hence, the matter of salvation and perdition has nothing to do with whether or not you have believed or how good your conduct is; it has to do with your location. If you are in the boat, you are saved. If you are still in the sea, you are perishing. You may not have done anything, but as long as you are in the world, that is enough for you to perish. It does not matter whether you are good or bad, a gentleman or a villain. It does not matter whether or not you live by your conscience. As long as you are in the world, you are finished. If you have not left that place, you are condemned by God.
　
２
　
Salvation being a matter of position
　Because Adam sinned and became a sinner, all men became sinners. Man need not sin to be qualified as a sinner. All have become sinners through one man's sin. Today God has saved you from among many men. If you are on the world's side, no matter what kind of person you are, you are opposed to God, and you are God's enemy. Your position is wrong; it is a perishing position, one that leads to perdition. If you are a person in the world, you are perishing.
　The word salvation has been used freely among us and with much confusion. There is a distinction between salvation and obtaining eternal life. Obtaining eternal life is a personal matter, but salvation is a matter not only of receiving the eternal life personally but also of coming out from a wrong corporate body. Brothers and sisters, are you clear about this distinction? Receiving eternal life is a personal matter. Salvation, however, is not just a personal matter; it has to do with the corporate body to which you formerly belonged.
　Salvation means coming out of one corporate body into another. The receiving of eternal life speaks of what one has entered into; it does not speak of what one has come out of. Salvation includes both a coming out of and an entering in. Therefore, the scope of salvation is wider than that of receiving eternal life. It includes being delivered from the world, that is, coming out of the world.
　
３
　
Four major facts concerning the world before God
　There are four major facts concerning the world as shown in the Bible: (1) The world is condemned in the eyes of God, (2) the world lies in the evil one, (3) the world has crucified the Lord Jesus, and (4) the world is at enmity with God; it is God's enemy. These are the four major facts concerning the world before God. As long as a person is in the world, he is already condemned and will perish regardless of his conduct.
　Please remember that the salvation of men is not a matter of personal conduct. They are wrong because their position is wrong. We know that it is not easy to be delivered from the world. How can I forsake the world if it is still attractive to me? However, when I realize that the world is in a wrong position with respect to God, I will have to forsake it no matter how lovely it may be to me. Hence, salvation is not just a matter of our personal conduct. The corporate body to which we belong is wrong. We need to be saved from our relationship with and our position in the world.
　When the Jews tried to do away with the Lord Jesus, they cried, "His blood be upon us and upon our children!" (Matt. 27:25). Although we are not the ones who killed the Lord Jesus, our forefathers did. Even though we did not commit the act, the corporate body to which we belong did. The corporate body to which we belong is an enemy of God and is condemned to perish. Whether we are right or wrong individually is another matter. I hope you can see not only that we are sinners individually and need to be saved individually, but that we also belong to a corporate body which is wrong. The world to which we belong is God's enemy. The world we are in is condemned by God. We need to be delivered from that relationship and that position.
　
４
　
Salvation being to come out of the world
　What is salvation? Salvation is a deliverance from a certain corporate body. It is a deliverance from a certain position and certain relationships. In other words, it means to come out of the world. Most people pay much attention to their personal salvation, but the question before us is what are they saved from. The salvation highlighted in the Bible involves being saved from the world, not from hell. The world as a whole is condemned by God.
　There is no doubt that he who believes has eternal life. We have been preaching this for many years. Once a person believes in the Lord Jesus, he has eternal life and is saved forever. All problems are solved. But please remember that if a person believes but is not baptized, he is still not saved. Indeed, you may have believed and you may have eternal life, but are you saved in the eyes of the world? If you are not baptized, you are not saved, because no one knows that you are different. You must rise up and be baptized, declaring that you have terminated your relationship with the world. Only then will you be saved.
　
５
　
Believing being on the positive side, and baptism being on the negative side
　What then is baptism? Baptism is a deliverance. Believing is on the positive side and baptism is on the negative side. Baptism delivers you out of that corporate body. Many people in the world may say that you are one of them. But the moment you are baptized, they will realize you are finished. The one whom they have known for years is now saved and baptized. Your friendship with them is terminated. You are in the tomb; you have reached the end of your road. You already know that you have eternal life. Now that you are baptized, you are saved. From now on, everyone knows that you are the Lord's and that you belong to Him.
　"He who believes and is baptized shall be saved." This is true because once a person believes and is baptized, everyone will know where he stands. Without believing, there is no inward reality, and what one does will be nothing but an outward display. With believing, there is inward reality, and if one takes a further step to be baptized, he will be separated from the world, having terminated his relationship with it. Baptism is a separation. It separates us from others.
　"He who believes and is baptized shall be saved." The Lord Jesus' word is quite clear. It goes on by saying, "He who does not believe shall be condemned." Unbelief alone is sufficient for condemnation. As long as a person belongs to that corporate body, his unbelief is sufficient for condemnation. But if one has believed, he still needs to be baptized. If he is not baptized, he still has not made an exit outwardly.
　
６
　
A very amazing thing in the world
　A very amazing thing in the world today is the attitude of Judaism, Hinduism, and Islam toward baptism.
　Any Jew who embraces the Christian faith in secret will not be persecuted. Many Jews believe in the historical record concerning the Lord Jesus. Their greatest hurdle is not in believing in Him but in baptism. Once they are baptized, they are cast out. Some sisters were poisoned by their fiancé after they were baptized. Such things happen even in civilized communities like London and New York. It is all right for a person to believe in his heart, but once he is baptized, others will persecute him.
　In India, no one will do anything to a believer if he is not baptized. But once he is baptized, they will cast him out. It is all right for one to believe in the Lord, but he cannot be baptized.
　The reaction of the Muslims is more violent. Someone once said that it is difficult for a Muslim believer to remain alive. As soon as he believes, he will die. Dr. Swema is the first person who succeeded in working among the Muslims. He said, "My work will never grow, because once a person believes in the Lord, he has to be sent away immediately. Otherwise, he will die within two or three days after his baptism." This condition is prevalent even among Muslims today.
　Baptism is an open declaration that one has come out. "He who believes and is baptized shall be saved." We should never consider the salvation here to mean a personal salvation of the spirit. In the Bible, salvation signifies a deliverance from the world, not deliverance from hell.
　
B
　
Baptism being for the forgiveness of sins
　On the day of Pentecost, the apostles told the Jews, "Repent and each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38). The Protestants have difficulty accepting this verse. But this verse is the plain word of the apostles. "Be baptized upon the name of Jesus Christ for the forgiveness of your sins." It is strange that the emphasis of the apostle's word is not upon faith but upon baptism.
　Was the focus of Peter's message in Acts 2 on persuading men to believe? No. Does this mean that Peter's preaching was inferior to ours? The Bible tells us that the most crucial thing concerning salvation is faith. How could Peter have left this out? Perhaps he could ignore other doctrines in his message, but how could he not speak about faith? Nevertheless, he did not speak about it. Instead, he spoke about baptism, and the Holy Spirit pricked the heart of those who listened. What about us? We say that faith alone is enough. We think this is orthodox Christianity. Yet Peter said, "Be baptized upon the name of Jesus Christ."
　Peter spoke only of baptism because those who listened to him were the ones who had killed the Lord Jesus. Fifty days prior to that, they were crying, "Take this man away." These were the same people who were shouting and crying in Jerusalem. Now they needed to be separated from the rest of the Jews. This is why it was not necessary to speak to them about believing. They only needed to be baptized. That would be sufficient for them to get out. As soon as they were baptized, their relationship with that corporate body would be terminated. As soon as they were baptized, they would leave that corporate body and their sins would be washed away. They would no longer be part of that corporate body; they would be out of it. This is why Peter said, "Be baptized upon the name of Jesus Christ for the forgiveness of your sins." The act of baptism brought them out. As soon as they came out, all problems were solved.
　You need to realize that you were originally in the world and that you were an enemy of God. Since you have come out, you are saved. You need to confess before God and before men that you have come out and have nothing to do with that corporate body. You are through with it. "Be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit." This was the main teaching on the day of Pentecost. At this point your mind needs to be directed by God's Word, not by Protestant theology.
　
C
　
Baptism being for the washing away of sins
　Let us consider the case of Paul. Ananias came to Paul and said to him, "Rise up and be baptized and wash away your sins, calling on His name" (Acts 22:16).
　Paul was the foremost and greatest teacher, prophet, and apostle of Christianity. Was there a little error in his experience? Sometimes we preach the right doctrines but have the wrong experience. What would happen when we gave our testimony? What would happen if others did the same thing we do? The testimony of a teacher is very important because it may mislead others. Could it be that the experience of the foremost teacher of Christianity was wrong?
　"And now, why do you delay? Rise up and be baptized and wash away your sins, calling on His name." Please take note of this verse. It says that baptism can wash away one's sins. The Catholics quote this verse and regard it as a personal matter before God. The error of Catholicism lies in saying, "If you are baptized, your sins will be washed away." Therefore, they claim that a death-bed baptism can wash away sins. They do not realize that the significance of this matter is not before God but before the world.
　Formerly, Paul was a man in the world. After he had believed in the Lord Jesus and had seen Him, he needed to rise up and be baptized. The moment he was baptized, his sins were washed away. The moment he severed his relationship with the world, his sins were gone. If you are a Christian secretly and are not baptized, the world may still consider you as one of them. You may say that you are saved, but the world will not admit it. You may say that you have believed in the Lord Jesus, but they will say that they have not seen it. Once you get into the water, they will see it; they will know that you have believed in Jesus. Otherwise, why should a person be so foolish as to get into the water? The moment you are baptized, you are freed from the world. Water baptism is a severance of one's relationship with the world.
　If a person believes in his heart but does not have any outward gesture, the world will still consider him to be part of it. For instance, in Kuling of Fukien there is a strong tradition of idol worship every fall; everyone is required to donate some money. If a person merely says that he has believed in the Lord, others will not believe him. But the moment he is baptized, they will know that he is no longer one of them. Therefore, baptism is the best way to free oneself from the world. If you want to be freed from the world, you must be baptized. You must tell the world, "My relationship with you is over." By doing this, you come out of the world.
　Baptism is an open testimony, and we should not be afraid to let others witness it. Unbelievers can also be present during our baptism. Recently, when we baptized some people in Foochow, a brother said, "We do not like to conduct the baptism meeting in such a messy way. There were too many spectators." If this is the case, John the Baptist would have to learn from this brother because John conducted baptisms that were not that orderly. Even the baptisms of the three thousand on the day of Pentecost were not that orderly. The issue is not whether a meeting is orderly. Of course, it is not good to be disorderly. But all the brothers and sisters should know what we are doing. When we baptize someone, we should let the whole world witness what we are doing.
　
D
　
Baptism leading to salvation through water
　The Scripture is consistent in its principles. First Peter 3:20 says, "In the days of Noah...a few, that is, eight souls, were brought safely through by water." This verse shows us again that baptism leads to salvation. The Lord Jesus said, "He who believes and is baptized shall be saved." On the day of Pentecost, Peter said, "Be baptized...for the forgiveness of your sins." Paul's action shows us that when a person is baptized, his sins are washed away. They are not just forgiven, but washed away. This is because our sins are washed away when we sever our relationship with the world. Here, the word in 1 Peter also shows us that we are saved through water. Therefore, baptism leads to salvation through water.
　Those who cannot pass the test of water are not saved. A person who cannot pass through water drowns. During Noah's time, everyone was baptized, but only eight souls came out. All the people were baptized and immersed in the water, but only eight souls emerged from it. In other words, the water became the water of death to some, but to others it was the water of salvation. Others go into the water and remain there, but we pass through the water and emerge from it. There is something positive in Peter's word. When the flood came, everyone drowned. Only the eight souls in the ark, whom the water could not overcome, emerged from it. While the rest perished, these eight souls were saved. Today the whole world is under the wrath of God. For one to be baptized today means that he goes through God's wrath. But he does not only go through it; he comes out of it. His emergence from it shows that he is one who has come out. This is baptism.
　Baptism is being immersed on one side and emerging out of water on the other side. Baptism means passing through and emerging from the water. You must emphasize the aspect of "emergence." Everyone went into the water, but only the eight souls came out. Today we are saved through baptism. What does this mean? When I am baptized, I do not go into the water and remain there. Rather, I enter into the water and emerge from it. If you have never believed in the Lord Jesus, your baptism will not result in an emergence. Today my going into the water and coming out of it means that I am different from you. I can come out from the world through the water. I testify to others that I am different from the world.
　
E
　
Baptism freeing us from the world
　The above four portions of the Scripture clearly show us what baptism is. Once we are baptized, we are freed from the world. We do not need years to be freed from the world. The first thing for a new believer to do is to be baptized. You must see the position of the world before God. You have renounced your former position in the world. This is salvation. You must put off the world completely. From now on, you are no longer a part of the world; you are on the other side.
　Once we believe in the Lord, we should realize that we are no longer a part of the world. Our baptism is a sign that we are freed from the world. Through baptism we assume a different role. Henceforth, we abide in the ark and are persons on the other side. We can tell others that we do not do certain things because we have believed in Jesus. But, even more, we can tell others that we do not do them because we are baptized. We have crossed the bridge; we are on the other side.
　Today we must recover the place of baptism before God. What is the meaning of baptism? Baptism means to come out of the world. It is a step which we take to free ourselves from the world. Our baptism is a declaration to others that we are out. This is like the words of a hymn which say, "Then the grave, with dear ones weeping,/Knowing that all life has fled" (Hymns, #628). Our dear ones know that we are finished and that we have come to the end of our road. We are through. Only this kind of baptism is effective. If this is not our realization, our baptism is too light and insubstantial. We must realize that we have been freed from the old circle and have come out of it. Eternal life is something that our spirit gains before God, but salvation is an act of our separation from the world.
　
Ⅱ
　
The significance of baptism
　Everyone who is already baptized needs to look back and consider the meaning of baptism. Even if you were baptized ten or twenty years ago, you still need to review this matter. We should always remember the verse which says, "Or are you ignorant that all of us who have been baptized into Christ Jesus have been baptized into His death?" (Rom. 6:3). This verse is spoken in retrospect, not as a forethought.
　The verses in Mark 16, Acts 2, Acts 22, and 1 Peter 3 are for those who have not yet been baptized, whereas the verses in Romans 6 and Colossians 2 are for those who have been baptized. They address those who have been baptized already. God is telling them, "Do you not know that when you were baptized, you died together with Christ and were buried and resurrected together with Him?"
　Romans 6 emphasizes death and burial even though it also speaks of resurrection. Colossians 2 is more advanced; it emphasizes burial and resurrection, with resurrection as the focus. The emphasis of Romans 6 is death: "Or are you ignorant that all of us who have been baptized into Christ Jesus have been baptized into His death?" The main point here is death. We should die together with Christ. Romans 6 is on death and burial, whereas Colossians 2 is on burial and resurrection.
　The water of baptism typifies the tomb. Today, when we put a person into the water, it is as if we are burying him in the ground. When we raise him up from the water, it is equivalent to raising him up from the tomb. Before one can be buried, he must first be dead. You cannot bury a living person. If a person rises up again after he is buried, this is surely resurrection. The first part of this truth is found in Romans, and the second part of this truth is found in Colossians.
　
A
　
A great gospel — i am dead
　When the Lord Jesus was crucified, He carried us along with Him to the cross; we were crucified there as well. In the eyes of God, He has terminated us. What do you think of yourself? You may say, "I am a terrible person to deal with!" Those who do not know themselves do not realize how impossible they are. A person who knows God and who knows himself will say, "I am an impossible person."
　When we were heavy-laden with sin, we heard of the death of the Lord Jesus. This is the gospel. Then we saw that we were beyond all hope and that we were dead. This is also the gospel. Thank God, this is the gospel! The Lord's death has included all of us. We are dead in Christ. This is a great gospel! Just as the Lord's death is a great gospel, our own death is also a great gospel. Just as the Lord's death is a joyful matter, our own death is also a joyful matter. What should be the first thought that comes to our mind when we hear that our Lord has died? We should be like Joseph of Arimathea; we should bury Him. Similarly, when we hear that we are dead, the first thing that we should do is to bury ourselves, because burial is the first thing that follows death. Death is not the end. We are already dead in Christ; therefore, the first thing we need to do is bury ourselves.
　
B
　
Having died and risen
　Brothers, when we step into the water of baptism or when we look back after being believers for many years, we must remember that we are already dead. We allowed others to bury us because we believed that we were already dead. If our heart is still beating and we are still breathing, we cannot be buried. In order to be buried, we must be dead.
　When the Lord was crucified, we were crucified too. We allowed others to put us into the water because we believed that we had died. The Lord Jesus has resurrected; He has put His resurrection power within us. Now we are regenerated through this power. This resurrection power operates within us and causes us to be resurrected. This is why we rose from the water. We are no longer our former self; we are now resurrected persons. Today, we must always remind ourselves of this matter. When we went into the water, we believed that we died and needed to be buried. When we came up from the water, we believed that we had newness of life. Now we are on the side of resurrection. Death is on the other side, but resurrection is on this side.
　
C
　
I am in Christ
　Once I saw a headline in the newspaper which read, "One Person, Three Lives." The article was about a pregnant woman who had been murdered. After the woman died, it became known that she was pregnant with twins. Hence, the headline read, "One Person, Three Lives." Please note that concerning the Lord, it is, "One Person, Millions of Lives." This is why the Bible repeatedly emphasizes the words in Christ. In the murder spoken of above, the murderer apparently killed only the mother; he did not kill the two children. However, because the two children were in their mother's womb, they died when their mother died. Likewise, since we are in Christ, when Christ died, we died in Him.
　God has put us into Christ Jesus. This is the revelation in 1 Corinthians 1:30: "Of Him you are in Christ Jesus." Since Christ has died, we are all dead. The basis for our co-death with Christ is our being in Christ. If we do not know what being in Christ means, we will not understand what dying with Him means either. How could the children die with their mother? They died because they were in their mother's womb. The analogy in the spiritual realm is even more real. God has joined us to Christ. When Christ died, we died also.
　As soon as this gospel is preached to us, we should learn to look from God's viewpoint and acknowledge that we have died in the Lord. We have died because we believed this to be a fact. We have been buried in the water and have come out of it. We declare that we are on this side of the tomb. This is resurrection. Reckoning in Romans 6 involves both reckoning oneself dead in Christ Jesus and reckoning oneself alive in Him as well.
　Brothers and sisters, I hope that you will take this way once you are saved. These are two separate thoughts. One thought comes before baptism, and the other comes after baptism. Before baptism we must see that we have already died and that we need to be buried. After baptism we must realize that we are in resurrection and that we can therefore serve God today.
 
　　读经：

　　第一类：

　　马可福音十六章十六节：“信而受浸的必然得救；不信的必被定罪。”

　　使徒行传二章三十八节：“彼得对他们说，你们各人要悔改，奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”

　　二十二章十六节：“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”

　　彼得前书三章二十至二十一节：“就是那从前在挪亚预备方舟，神容忍等待的时候，不信从的人；当时进入方舟，经过（原文）水得救的不多，只有八个人；这水所表明的浸（原文），现在借着耶稣基督复活，也拯救你们；这浸（原文）本不在乎除掉肉体的污秽，只求在神面前有无亏的良心。”

　　第二类：

　　罗马书六章三至四节：“岂不知我们这受归入基督耶稣的人，是受浸归入祂的死么？所以我们借着浸（原文）归入死，和祂一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀，从死里复活一样。”

　　歌罗西书二章十二节：“你们既受浸与祂一同埋葬，也就在此与祂一同复活；都因信那叫祂从死里复活神的功用。”

　　受浸在圣经里是一个很大的题目。关于受浸，我们要看清楚两件事：第一件是受浸以前要清楚地，受浸到底能替我作什么？第二件是受浸以后回头来看的，受浸到底有什么意义？受浸的池子摆在这里，水在这里，你现在去受浸的时候，要问受浸替我作什么？等你受了浸，再回头来看，到底我这样作有什么意思？一个是前瞻，一个是后顾。一个是在没有受浸之前该知道的；一个是在受浸之后该回头来明白的。
 
　Scripture Reading: Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:20-21; Rom. 6:3-4; Col. 2:12

　Baptism is a great subject in the Bible. We need to be clear about two aspects concerning baptism. First, before we are baptized, we need to be clear as to what baptism can do for us. Second, after we are baptized, we need to look backward and ask, "What is the significance of baptism?" In the first case, the baptism pool and the water are before us. As we are going to be baptized, we should ask ourselves, "What can baptism do for me?" After our baptism, we need to ask, "What is the meaning of my baptism?" One is a question posed in foresight, and the other is a question posed in hindsight. The former touches one's knowledge prior to baptism, and the latter, one's understanding after baptism.
　　马可福音十六章十六节：“信而受浸的必然得救；不信的必被定罪。”这一节圣经就是说到受浸替人所作的事。
 
　"He who believes and is baptized shall be saved, but he who does not believe shall be condemned" (Mark 16:16). This verse shows what baptism does for a person.
　　“信而受浸的，必然得救。”我想所有更正教的人，对于这一句话都有一点怕。所以所有更正教的人，都不敢念这一节圣经。每一次念的时候，都把它改了，读作“信而得救的，就必受浸。”但是，主的话从来没有这样说。这是因为人要逃避天主教的错误，所以故意把神的话改了。可是你把天主教的错误逃避了，却又进入了另外一个错误。主的话明明是说，“信而受浸的，必然得救。”人没有权柄把它改作“信而得救的，必然受浸。”
 
　"He who believes and is baptized shall be saved." I suppose that all Protestants are a little afraid of this verse. Therefore, they dare not read it. Whenever they read this verse, they change it to, "He who believes and is saved shall be baptized." But the Lord's Word does not say this. In order to avoid the error of Catholicism, the Protestants deliberately go around God's Word. However, as they evade the error of Catholicism, they fall into another error. The Lord's Word is clear: "He who believes and is baptized shall be saved." Man has no authority to change it to, "He who believes and is saved shall be baptized."
　　现在我们要注意，得救这两个字在圣经里是什么意思？得救的对象到底是什么？在圣经里，得救的对象是世界，而不是地狱。永生的对面才是沉沦。圣经没有把沉沦当作得救的对面。圣经所给我们看见的，得救乃是脱离世界。人只要混在世界里，他就已经是沉沦的。

　　我们看一下人在神面前的光景。今天世界上的人，不是要作了什么事才会沉沦。不是我杀了人，我才会沉沦。不是我不杀人，我就不沉沦；乃是整个世界都是沉沦的。神从这许多沉沦的人中，把我这一个人拉出去，救出去。所以以全体来说，全世界都是灭亡的；以个人来说，神救了一个是一个。神不是把海里的鱼都打上来，把好鱼坏鱼分一分，说这是得救的，那是沉沦的。乃是说整个海里的鱼都是沉沦的，神今天用网打上了几条鱼，就是得救的，其余的还是在海里。

　　所以说到得救或者沉沦，问题不是说你这一个人到底相信了没有？你这一个人的行为怎样？问题是说你在哪里？你如果是在船里面，就是得救的；你如果是在海里面，就是沉沦的。不必说你作了什么事，只要你是世界里的人就够了。不是说我是好人或是坏人，不是说我是君子或是小人，不是说我是凭良心作人或者违背良心作人，只要我是在世界里就了了。你如果没有离开那一个地方，你在神面前就是一个被定罪的人。
 
　Let us now pay attention to the meaning of the word salvation in the Bible. What is a person being saved from? According to the Bible, a man is saved from the world, not hell. The opposite of eternal life is perdition, but the Bible does not regard salvation as the opposite of perdition. The Bible shows us that salvation is one's deliverance from the world. As long as a person is in the world, he is already in perdition.

　Let us consider man's condition before God. Today man does not have to do anything to perish. I will not perish because I have killed someone, and I will not be saved from perdition because I have not killed someone. The fact is that the whole world is perishing. From among the perishing ones, God has pulled us out and saved us. The whole world is perishing corporately, but God is saving men one by one, individually. God does not catch all the fish from the sea and then separate the good from the bad, assigning some to salvation while destining others to perdition. All the fish in the sea are perishing. Those which are caught by God are saved; the rest remain in the sea.

　Hence, the matter of salvation and perdition has nothing to do with whether or not you have believed or how good your conduct is; it has to do with your location. If you are in the boat, you are saved. If you are still in the sea, you are perishing. You may not have done anything, but as long as you are in the world, that is enough for you to perish. It does not matter whether you are good or bad, a gentleman or a villain. It does not matter whether or not you live by your conscience. As long as you are in the world, you are finished. If you have not left that place, you are condemned by God.
　　因为亚当犯罪的缘故，因为亚当是罪人的缘故，所以众人都成了罪人。不是众人个个都得去犯罪，才有资格是罪人；乃是因着一个人犯罪的缘故，众人就都成了罪人。今天，神从众人中间救了一个你出来。在世人那一边，不管你如何，你总是站在神的对面，是神的仇敌。你那一个地位不对，你那一个地位是灭亡的，你那一个地位是沉沦的。你在世人的中间，你就是沉沦的。

　　得救这两个字，在我们中间用得相当多，用得相当乱。你们要知道，得救与得永生有分别。得永生是个人的事；但得救不只是个人有永生，还得从不对的团体里出来。弟兄姊妹们清楚这分别么？得永生是我个人的问题，得救是我个人的问题再加上我已往那一个团体的问题。

　　得救是说我从一个团体出来，进入了另一个团体。得永生只说我进去的那一个，而我从那里出来就不说了。得救是出来和进去都包括在内。所以得救的范围比得永生还要广，包括脱离世界，从世界里出来。
 
　Because Adam sinned and became a sinner, all men became sinners. Man need not sin to be qualified as a sinner. All have become sinners through one man's sin. Today God has saved you from among many men. If you are on the world's side, no matter what kind of person you are, you are opposed to God, and you are God's enemy. Your position is wrong; it is a perishing position, one that leads to perdition. If you are a person in the world, you are perishing.

　The word salvation has been used freely among us and with much confusion. There is a distinction between salvation and obtaining eternal life. Obtaining eternal life is a personal matter, but salvation is a matter not only of receiving the eternal life personally but also of coming out from a wrong corporate body. Brothers and sisters, are you clear about this distinction? Receiving eternal life is a personal matter. Salvation, however, is not just a personal matter; it has to do with the corporate body to which you formerly belonged.

　Salvation means coming out of one corporate body into another. The receiving of eternal life speaks of what one has entered into; it does not speak of what one has come out of. Salvation includes both a coming out of and an entering in. Therefore, the scope of salvation is wider than that of receiving eternal life. It includes being delivered from the world, that is, coming out of the world.
　　世界在圣经里有四件大事实：一，世界在神面前是被定罪的。二，世界是卧在那恶者的手下。三，世界把主耶稣钉死了。四，世界是与神为敌的，是神的仇敌。这是世界在神面前的四件大事实。所以不管一个人的为人怎样，只要他是在世界里，就是灭亡的，就是被定罪的。

　　请你们记得，世界的人得救，并不是个人行为的问题。世界的人不对，是因他的地位不对。所以弟兄姊妹要知道，脱离世界不是那么容易。当我还觉得世界是可爱的，我怎么能够丢弃它？但是有一天，当我看见世界在神面前的地位不对，管你说世界多好，我也得脱离。所以得救不是个人的行为如何，乃是那一个团体不对。是我对世界的关系需要得救，是我在世界的地位需要得救。

　　犹太人要除灭主耶稣的时候，他们所喊的话是说，祂的血归在我们身上，也归在我们子孙身上。今天虽然我不是杀主耶稣的人，但是我的祖宗杀了主耶稣。今天虽然我个人没有动手，但是我这一个团体杀了主耶稣。我的团体是神的仇敌，我的团体是灭亡的。我个人对或者不对，是另一个问题。我盼望你们能够看见，不只我个人是罪人，所以需要得救；并且我的那一个团体就是不对的，我的那一个世界就是神的仇敌，我的那一个世界在神面前就是被定罪的。所以，我需要脱离那一个关系，我需要脱离那一个地位。
 
　There are four major facts concerning the world as shown in the Bible: (1) The world is condemned in the eyes of God, (2) the world lies in the evil one, (3) the world has crucified the Lord Jesus, and (4) the world is at enmity with God; it is God's enemy. These are the four major facts concerning the world before God. As long as a person is in the world, he is already condemned and will perish regardless of his conduct.

　Please remember that the salvation of men is not a matter of personal conduct. They are wrong because their position is wrong. We know that it is not easy to be delivered from the world. How can I forsake the world if it is still attractive to me? However, when I realize that the world is in a wrong position with respect to God, I will have to forsake it no matter how lovely it may be to me. Hence, salvation is not just a matter of our personal conduct. The corporate body to which we belong is wrong. We need to be saved from our relationship with and our position in the world.

　When the Jews tried to do away with the Lord Jesus, they cried, "His blood be upon us and upon our children!" (Matt. 27:25). Although we are not the ones who killed the Lord Jesus, our forefathers did. Even though we did not commit the act, the corporate body to which we belong did. The corporate body to which we belong is an enemy of God and is condemned to perish. Whether we are right or wrong individually is another matter. I hope you can see not only that we are sinners individually and need to be saved individually, but that we also belong to a corporate body which is wrong. The world to which we belong is God's enemy. The world we are in is condemned by God. We need to be delivered from that relationship and that position.
　　所以什么叫得救？得救就是说我脱离了那一个团体，我脱离了那一个地位，我脱离了那一个关系。换一句话说，就是我从世界里出来了。人一直注意个人的得救，但问题是从那里救出来？圣经里所注重的得救，都是从世界里救出来，不是从地狱里救出来。因为世界这一个团体，在神面前是被定罪的。

　　信的人有永生，这一点问题都没有。我们传这一个道已经许多年了。每一个人一信主耶稣，生命就在他里面，他就永远蒙恩典，其余的问题都解决了。但是请你们记得，一个人光相信却不受浸，他还是没有得救。不错，你是相信了；不错，你有永生了；可是在世人中间，你是不是一个得救的人？你如果没有受浸，你不得救，因为没有一个人知道你和他不同。你必须起来受浸，宣告你和世界脱离了关系，你才是得救的。
 
　What is salvation? Salvation is a deliverance from a certain corporate body. It is a deliverance from a certain position and certain relationships. In other words, it means to come out of the world. Most people pay much attention to their personal salvation, but the question before us is what are they saved from. The salvation highlighted in the Bible involves being saved from the world, not from hell. The world as a whole is condemned by God.

　There is no doubt that he who believes has eternal life. We have been preaching this for many years. Once a person believes in the Lord Jesus, he has eternal life and is saved forever. All problems are solved. But please remember that if a person believes but is not baptized, he is still not saved. Indeed, you may have believed and you may have eternal life, but are you saved in the eyes of the world? If you are not baptized, you are not saved, because no one knows that you are different. You must rise up and be baptized, declaring that you have terminated your relationship with the world. Only then will you be saved.
　　所以什么叫作受浸？受浸就是你的脱离。相信是积极的，受浸是消极的。受浸叫你从这一个团体里出来。在世界里面有那么多的人都知道，我是他们中间的一个；我一受浸，他们知道我了了。他们多年所认识的我，现在得救了，我和他们作朋友到此为止，我到了我的坟墓，我的路了了。我已经知道我有永生了，现在我受浸，我得救了。谁都知道，我是主耶稣的人，我这个人是属乎主耶稣的。

　　“信而受浸的，必然得救。”因为人一相信，一受浸，所有的人都知道他是站在什么地位上。没有相信；没有里面的事实，那是撒谎。有相信，有里面的事实，再加上受浸，那你就是世界之外的人，你和他们没有关系了。受浸就是分开，受浸就是你和他们分别了。

　　“信而受浸的，必然得救。”主耶稣这一句话相当清楚。下文说，“不信的必被定罪。”只要不信就够了。只要是那一个团体里的人，在积极方面不信就够定罪了。你如果信了，在消极方面还要受浸。不受浸，你在外表上还没有出来。
 
　What then is baptism? Baptism is a deliverance. Believing is on the positive side and baptism is on the negative side. Baptism delivers you out of that corporate body. Many people in the world may say that you are one of them. But the moment you are baptized, they will realize you are finished. The one whom they have known for years is now saved and baptized. Your friendship with them is terminated. You are in the tomb; you have reached the end of your road. You already know that you have eternal life. Now that you are baptized, you are saved. From now on, everyone knows that you are the Lord's and that you belong to Him.

　"He who believes and is baptized shall be saved." This is true because once a person believes and is baptized, everyone will know where he stands. Without believing, there is no inward reality, and what one does will be nothing but an outward display. With believing, there is inward reality, and if one takes a further step to be baptized, he will be separated from the world, having terminated his relationship with it. Baptism is a separation. It separates us from others.

　"He who believes and is baptized shall be saved." The Lord Jesus' word is quite clear. It goes on by saying, "He who does not believe shall be condemned." Unbelief alone is sufficient for condemnation. As long as a person belongs to that corporate body, his unbelief is sufficient for condemnation. But if one has believed, he still needs to be baptized. If he is not baptized, he still has not made an exit outwardly.
　　世界上有一件事顶希奇，就是印度教、回回教和犹太教对受浸的态度。

　　在犹太人中，如果有一个人在暗地作基督徒，没有人逼迫他。许多犹太人相信主耶稣的事。他们最大的难处还不在相信，而在受浸。他们一受浸，就要被赶出去。有的姊妹因受了浸，未婚夫就用毒药把她毒死。就是在伦敦，在纽约，文明的社会里，也是这样。你相信，放在心里，不要紧；你一受浸，他们就下毒手。

　　在印度，你不受浸，他们不动；你一受浸，他们就把你赶出去。你信主不要紧，你如果受浸就不行。

　　回回教更厉害。有人说，今天不容易有活的信主的回回教人，信一个就死一个。施维马博士（Dr. Swema），是第一个在回教徒中间作工有成绩的人，他说，我的工作永远不会发展，因为一个人一信主，马上就得想办法把他送走。不然的话，一受了浸，两三天就死了。直到今天，在回回教中还是这样情形。

　　受浸就是公开的宣告：我出来了。“信而受浸的，必然得救。”千万不要把这里的得救看作个人灵魂的得救。得救在圣经里是从世界里出来的问题，而不是从地狱里出来的问题。
 
　A very amazing thing in the world today is the attitude of Judaism, Hinduism, and Islam toward baptism.

　Any Jew who embraces the Christian faith in secret will not be persecuted. Many Jews believe in the historical record concerning the Lord Jesus. Their greatest hurdle is not in believing in Him but in baptism. Once they are baptized, they are cast out. Some sisters were poisoned by their fiancé after they were baptized. Such things happen even in civilized communities like London and New York. It is all right for a person to believe in his heart, but once he is baptized, others will persecute him.

　In India, no one will do anything to a believer if he is not baptized. But once he is baptized, they will cast him out. It is all right for one to believe in the Lord, but he cannot be baptized.

　The reaction of the Muslims is more violent. Someone once said that it is difficult for a Muslim believer to remain alive. As soon as he believes, he will die. Dr. Swema is the first person who succeeded in working among the Muslims. He said, "My work will never grow, because once a person believes in the Lord, he has to be sent away immediately. Otherwise, he will die within two or three days after his baptism." This condition is prevalent even among Muslims today.

　Baptism is an open declaration that one has come out. "He who believes and is baptized shall be saved." We should never consider the salvation here to mean a personal salvation of the spirit. In the Bible, salvation signifies a deliverance from the world, not deliverance from hell.
　　行传二章三十八节记载，使徒在五旬节的时候对犹太人说，你们可以起来，奉耶稣基督的名受浸，叫你们的罪得赦。更正教的人听见了这话会感到难以接受，但这确是使徒所明白说的话。你们要受浸归于主耶稣的名，好叫你们的罪得着赦免。使徒这话的注重点并不是应当信，乃是应当受浸，这是希奇的事。

　　我问你们，行传二章彼得讲的那一篇道里面，有没有劝人相信？没有。这样说来，难道彼得传福音比我们差？全部圣经讲人的得救，最要紧的是信，怎么被他漏了？别的道理不讲可以，信怎么可以不讲？他不讲信，却讲受浸，圣灵就叫那些听的人扎心难受。我们怎样呢？我们说，只要信就可以，这是正宗的基督教。但是彼得说，你们当奉主耶稣的名受浸。

　　彼得为什么只讲受浸呢？因为那时听彼得讲道的人，都是杀主耶稣的人，他们曾在五十天前喊着说，“除掉祂！除掉祂！”在五十天前，就是这些人在耶路撒冷大喊大闹。今天这些人必须把自己从许多犹太人中分别出来。所以不必对他们说信了，他们只要受浸就出来了。我只要受浸，就和这个团体没有关系了。我只要受浸，就离开这一个团体了。我只要受浸，我的罪孽就洗干净了。我不是那一个团体里的人，我出来了。所以彼得对他们说，你们应当奉主耶稣的名受浸，叫你们的罪可以得着赦免。这一个受浸的行为，叫他们出来。他们一出来，问题就解决了。

　　你们要看见，你们本来是世界里面的人，本来是主的仇敌，你们一出来就得救了。你们要在神的面前，世人的面前，承认我出来了，我与这一个团体没有关系了，我了了。“奉耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”我告诉你们，这是五旬节最大的道理。在这里，你们的思想要受神的话影响，不要受更正教神学的影响。
 
　On the day of Pentecost, the apostles told the Jews, "Repent and each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38). The Protestants have difficulty accepting this verse. But this verse is the plain word of the apostles. "Be baptized upon the name of Jesus Christ for the forgiveness of your sins." It is strange that the emphasis of the apostle's word is not upon faith but upon baptism.

　Was the focus of Peter's message in Acts 2 on persuading men to believe? No. Does this mean that Peter's preaching was inferior to ours? The Bible tells us that the most crucial thing concerning salvation is faith. How could Peter have left this out? Perhaps he could ignore other doctrines in his message, but how could he not speak about faith? Nevertheless, he did not speak about it. Instead, he spoke about baptism, and the Holy Spirit pricked the heart of those who listened. What about us? We say that faith alone is enough. We think this is orthodox Christianity. Yet Peter said, "Be baptized upon the name of Jesus Christ."

　Peter spoke only of baptism because those who listened to him were the ones who had killed the Lord Jesus. Fifty days prior to that, they were crying, "Take this man away." These were the same people who were shouting and crying in Jerusalem. Now they needed to be separated from the rest of the Jews. This is why it was not necessary to speak to them about believing. They only needed to be baptized. That would be sufficient for them to get out. As soon as they were baptized, their relationship with that corporate body would be terminated. As soon as they were baptized, they would leave that corporate body and their sins would be washed away. They would no longer be part of that corporate body; they would be out of it. This is why Peter said, "Be baptized upon the name of Jesus Christ for the forgiveness of your sins." The act of baptism brought them out. As soon as they came out, all problems were solved.

　You need to realize that you were originally in the world and that you were an enemy of God. Since you have come out, you are saved. You need to confess before God and before men that you have come out and have nothing to do with that corporate body. You are through with it. "Be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit." This was the main teaching on the day of Pentecost. At this point your mind needs to be directed by God's Word, not by Protestant theology.
　　我们还可以看到保罗的事。亚拿尼亚到保罗那里对他说，“起来，求告祂的名受浸，洗去你的罪。”（徒二二16）

　　保罗是基督教的第一个教师，第一个先知，第一个使徒。他也是基督教最大的教师，最大的先知，最大的使徒。假定说，在他身上的经历有一点错，那怎么办？有的时候，我们传的道理对，但是经历错了，就我们作见证的时候怎么办？如果别人也照我们这么作，怎么办？一个教师的见证是非常要紧的，因为怕把人引错了路。那么，难道基督教的第一个教师，他的经历错了么？

　　“现在你为什么耽延呢？起来，求告祂的名受浸，洗去你的罪。”请看这一节圣经所说的，受浸能够洗去你的罪。天主教就把这一节圣经引来，变作我们个人在神面前的问题。天主教的错误是说，我如果受洗，我的罪就洗干净了。所以他们说，临死的人受洗，也可以洗掉他的罪。他们不知道这一件事所发生的关系，不是在神面前，乃是在世界里。

　　保罗从前是世界中间的一个人，现在他相信了主耶稣，也看见了主耶稣，他应当起来去受浸。他这样一受浸，他的罪洗去了。他与世界的关系一断，他的罪也没有了。你如果私下作基督徒，不去受浸，这一个世界还承认你是他们团体里的人。你说你得救了，世界却不承认。你说你信了主耶稣，他们说我们没有看见。就是你这样一下水，他们就看见了。他们知道你已经信了耶稣，不然的话，好好的一个人那有这么傻，跑到水里面去？你一受浸，就脱离了世界。这水的浸是脱离与世界的关系的。

　　一个人，如果他心里相信了主，外面一点没有表示，世界总算他是他们中间的一个。比方在福建鼓岭，每年秋天拜偶像非常厉害，他们要你捐出钱来。如果一个人说，我相信了主，他们不信。如果你一受浸，他们就知道你已经出去了。所以，受浸是脱离世界最好的办法。你要脱离世界，就必须受浸。你必须向世界说，我与你们断了关系。你这样一作，就从世界出去了。

　　受浸是一个公开的见证，所以受浸不怕人看，受浸时不信的人也能一同参加。这几次，我们在福州施浸，有一个弟兄说，我们不喜欢你们受浸的聚会弄得这么乱，这么多的人来看。如果是这样的话，施浸的约翰要施浸，恐怕都得到你们的地方来学，因为他在那里施浸是乱的。连五旬节的时候，三千人受浸也是乱的。这一个聚会，根本不是乱不乱的问题。不错，乱是不应该，但是弟兄姊妹应当知道，我们是作什么事。我们施浸的时候，可以让世界上的人来看我们在作什么。
 
　Let us consider the case of Paul. Ananias came to Paul and said to him, "Rise up and be baptized and wash away your sins, calling on His name" (Acts 22:16).

　Paul was the foremost and greatest teacher, prophet, and apostle of Christianity. Was there a little error in his experience? Sometimes we preach the right doctrines but have the wrong experience. What would happen when we gave our testimony? What would happen if others did the same thing we do? The testimony of a teacher is very important because it may mislead others. Could it be that the experience of the foremost teacher of Christianity was wrong?

　"And now, why do you delay? Rise up and be baptized and wash away your sins, calling on His name." Please take note of this verse. It says that baptism can wash away one's sins. The Catholics quote this verse and regard it as a personal matter before God. The error of Catholicism lies in saying, "If you are baptized, your sins will be washed away." Therefore, they claim that a death-bed baptism can wash away sins. They do not realize that the significance of this matter is not before God but before the world.

　Formerly, Paul was a man in the world. After he had believed in the Lord Jesus and had seen Him, he needed to rise up and be baptized. The moment he was baptized, his sins were washed away. The moment he severed his relationship with the world, his sins were gone. If you are a Christian secretly and are not baptized, the world may still consider you as one of them. You may say that you are saved, but the world will not admit it. You may say that you have believed in the Lord Jesus, but they will say that they have not seen it. Once you get into the water, they will see it; they will know that you have believed in Jesus. Otherwise, why should a person be so foolish as to get into the water? The moment you are baptized, you are freed from the world. Water baptism is a severance of one's relationship with the world.

　If a person believes in his heart but does not have any outward gesture, the world will still consider him to be part of it. For instance, in Kuling of Fukien there is a strong tradition of idol worship every fall; everyone is required to donate some money. If a person merely says that he has believed in the Lord, others will not believe him. But the moment he is baptized, they will know that he is no longer one of them. Therefore, baptism is the best way to free oneself from the world. If you want to be freed from the world, you must be baptized. You must tell the world, "My relationship with you is over." By doing this, you come out of the world.

　Baptism is an open testimony, and we should not be afraid to let others witness it. Unbelievers can also be present during our baptism. Recently, when we baptized some people in Foochow, a brother said, "We do not like to conduct the baptism meeting in such a messy way. There were too many spectators." If this is the case, John the Baptist would have to learn from this brother because John conducted baptisms that were not that orderly. Even the baptisms of the three thousand on the day of Pentecost were not that orderly. The issue is not whether a meeting is orderly. Of course, it is not good to be disorderly. But all the brothers and sisters should know what we are doing. When we baptize someone, we should let the whole world witness what we are doing.
　　神的话都是同一个原则。彼得前书三章说，“挪亚…的时候，经过水得救…只有八个人。”（原文）这话也是给我们看见，受浸叫我们这些人都得救了。主耶稣说，“信而受浸的必然得救。”五旬节的时候彼得说，你们如果受浸，你们的罪就得着赦免。保罗所作的是给我们看见，你们如果受浸，就洗去了你们的罪。不只是赦免，并且是洗去。因为你们脱离了与世界的关系，罪在你们身上就洗掉了。然后这里所读彼得前书的话就给我们看见，经过水得救。受浸也是叫我们经过水得救。

　　我告诉你们，经不过水的人，不叫作得救。经不过水的人，都浸死了。挪亚时代的人个个都受了浸，但是出来的只有八个。他们都受浸，都浸下水去了，从水里出来的只有八个。换一句话说，水在他们身上变作死亡的水。但是水在我们身上乃是得救的水。他们经水一淹，都在水底下了；但是我们经过水，却出来了。所以彼得这一句话，还有一点积极的意思。洪水来了，所有的人都淹死了；只有八个人在方舟里，水不能把他们留住，他们能从水里出来。这八个人得救，其余的人都灭亡了。今天，全世界的人都在神的忿怒之下。今天我受浸，就是经过神的忿怒，但是我出来了。我的这一个出来，表明我是出来的人。这一个就叫作受浸。

　　受浸，一边是下去，另一边是上来。受浸是说经过水出来了。你们要着重那一个“出来。”所有的人都到水里去，不得出来；只有八个人出来。今天，我们借着受浸也得救。为什么缘故？我受浸，不是到水里去就出不来了，我是进去了又出来的。你没有相信主耶稣，你若去受浸，你就出不来。我今天下去，能够出来，就是和你不一样。我从世界里能够借着水出来。我作见证给其他的人看，我和世人不一样。
 
　The Scripture is consistent in its principles. First Peter 3:20 says, "In the days of Noah...a few, that is, eight souls, were brought safely through by water." This verse shows us again that baptism leads to salvation. The Lord Jesus said, "He who believes and is baptized shall be saved." On the day of Pentecost, Peter said, "Be baptized...for the forgiveness of your sins." Paul's action shows us that when a person is baptized, his sins are washed away. They are not just forgiven, but washed away. This is because our sins are washed away when we sever our relationship with the world. Here, the word in 1 Peter also shows us that we are saved through water. Therefore, baptism leads to salvation through water.

　Those who cannot pass the test of water are not saved. A person who cannot pass through water drowns. During Noah's time, everyone was baptized, but only eight souls came out. All the people were baptized and immersed in the water, but only eight souls emerged from it. In other words, the water became the water of death to some, but to others it was the water of salvation. Others go into the water and remain there, but we pass through the water and emerge from it. There is something positive in Peter's word. When the flood came, everyone drowned. Only the eight souls in the ark, whom the water could not overcome, emerged from it. While the rest perished, these eight souls were saved. Today the whole world is under the wrath of God. For one to be baptized today means that he goes through God's wrath. But he does not only go through it; he comes out of it. His emergence from it shows that he is one who has come out. This is baptism.

　Baptism is being immersed on one side and emerging out of water on the other side. Baptism means passing through and emerging from the water. You must emphasize the aspect of "emergence." Everyone went into the water, but only the eight souls came out. Today we are saved through baptism. What does this mean? When I am baptized, I do not go into the water and remain there. Rather, I enter into the water and emerge from it. If you have never believed in the Lord Jesus, your baptism will not result in an emergence. Today my going into the water and coming out of it means that I am different from you. I can come out from the world through the water. I testify to others that I am different from the world.
　　以上四处圣经，清楚给我们看见受浸是什么。我一受浸，就脱离世界。我不必过了多少年才脱离世界。初信的人，第一件事情就是要受浸。你必须看见世界在神面前的地位。你与从前的那一个地位断了关系，这就叫作得救。你要把世界脱得干干净净才行。我从今以后是在世界外面的，是在另外一边的。

　　所以我们一信主，就得看见，我们是世界外面的人。我们的受浸就是脱离世界的表示。受浸叫我们挂上另外一个色彩。从今以后我是住在方舟里，是到那一边的人。我不只对人说，我是相信耶稣的人，所以我不能作这些事；乃是说，我是受浸的人，所以我不能作这些事。因为我是在那一边，我是过了桥，我到那一边去了。

　　我们今天要在神面前，恢复受浸的地位。受浸是什么意思？受浸是从世界里出来，是脱离世界的一个手续。你去受浸，就是告诉人说，我出去了。像一首诗歌所说的：“随到坟墓，亲友环泣，知道已经无希望；”（诗歌四六九首）他们知道你没有用了，没有路走了，你已经了了。这样的受浸才有用处。不然的话，你的受浸太轻，不实在。你总得看见，你已经脱离那一个老的圈子，从其中出来了。得永生是指着你的灵在神面前所得着的，得救是指着你和世界没有分了。
 
　The above four portions of the Scripture clearly show us what baptism is. Once we are baptized, we are freed from the world. We do not need years to be freed from the world. The first thing for a new believer to do is to be baptized. You must see the position of the world before God. You have renounced your former position in the world. This is salvation. You must put off the world completely. From now on, you are no longer a part of the world; you are on the other side.

　Once we believe in the Lord, we should realize that we are no longer a part of the world. Our baptism is a sign that we are freed from the world. Through baptism we assume a different role. Henceforth, we abide in the ark and are persons on the other side. We can tell others that we do not do certain things because we have believed in Jesus. But, even more, we can tell others that we do not do them because we are baptized. We have crossed the bridge; we are on the other side.

　Today we must recover the place of baptism before God. What is the meaning of baptism? Baptism means to come out of the world. It is a step which we take to free ourselves from the world. Our baptism is a declaration to others that we are out. This is like the words of a hymn which say, "Then the grave, with dear ones weeping,/Knowing that all life has fled" (Hymns, #628). Our dear ones know that we are finished and that we have come to the end of our road. We are through. Only this kind of baptism is effective. If this is not our realization, our baptism is too light and insubstantial. We must realize that we have been freed from the old circle and have come out of it. Eternal life is something that our spirit gains before God, but salvation is an act of our separation from the world.
　　凡是已经受过浸的人，又得回过头去看，我受浸了，这是什么意义？这一个要给你十年去回想，要给你二十年去回想。要常常记得这句话：“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”（罗六3。）罗马六章这句话是回头看，不是往前看。

　　马可十六章是在受浸之前说的话，行传二章是在受浸之前说的话，行传二十二章是在受浸之前说的话，彼前三章也是在受浸之前说的话。但是，罗马六章和歌罗西二章，都是在受浸之后说的，是给所有受过浸的人看的。神通知他们一件事，岂不知你们从前受浸的时候，是和主一同死么？岂不知你们从前受浸的时候，是和祂一同埋葬么？岂不知你们从前受浸的时候，是和祂一同复活么？

　　罗马六章是注重死和埋葬，虽然也提起复活。歌罗西二章是注重埋葬和复活。歌罗西二章比较前进，它所着重的点是复活。罗马六章所着重的点是死。“岂不知我们这受浸归入基督耶稣的人，是受浸归入祂的死么？”这里的要点是死。我们应当与祂同死。死和埋葬，是罗马六章的事。埋葬和复活，是歌罗西二章的事。

　　这一个水，就预表坟墓。今天我们把你带来，把你浸到水里去，就是等于说，把你埋在土里面。我们把你从水里扶起来，就是等于你从坟墓里爬起来。你埋下去之前，定规是死的。你不能说，一个人没有死就埋了。埋下去之后，爬起来定规是复活的。前一段的真理，是罗马书所说的；后一段的真理，是歌罗西书所说的。
 
　Everyone who is already baptized needs to look back and consider the meaning of baptism. Even if you were baptized ten or twenty years ago, you still need to review this matter. We should always remember the verse which says, "Or are you ignorant that all of us who have been baptized into Christ Jesus have been baptized into His death?" (Rom. 6:3). This verse is spoken in retrospect, not as a forethought.

　The verses in Mark 16, Acts 2, Acts 22, and 1 Peter 3 are for those who have not yet been baptized, whereas the verses in Romans 6 and Colossians 2 are for those who have been baptized. They address those who have been baptized already. God is telling them, "Do you not know that when you were baptized, you died together with Christ and were buried and resurrected together with Him?"

　Romans 6 emphasizes death and burial even though it also speaks of resurrection. Colossians 2 is more advanced; it emphasizes burial and resurrection, with resurrection as the focus. The emphasis of Romans 6 is death: "Or are you ignorant that all of us who have been baptized into Christ Jesus have been baptized into His death?" The main point here is death. We should die together with Christ. Romans 6 is on death and burial, whereas Colossians 2 is on burial and resurrection.

　The water of baptism typifies the tomb. Today, when we put a person into the water, it is as if we are burying him in the ground. When we raise him up from the water, it is equivalent to raising him up from the tomb. Before one can be buried, he must first be dead. You cannot bury a living person. If a person rises up again after he is buried, this is surely resurrection. The first part of this truth is found in Romans, and the second part of this truth is found in Colossians.
　　这就像主耶稣钉死在十字架的时候，祂把我们带到十字架上去，我们也钉死了。祂在神面前，把我们这一个人解决了。今天，你对于自己到底怎样？你要觉得说，“嗳呀！我这一个人可难办！”不认识自己的人，不知道自己难办。认识神的人，认识自己的人要说，我这一个人可难办。

　　当你知道你的罪恶很重的时候，你听见主耶稣的死，这是福音。当你看见你自己是何等的可恶，一点没有办法，怎么弄都弄不好，这时你听见你已经死了，这也是福音。感谢神，这是福音！主的死把你包括了，你也死了，这是一个大福音！主的死如何是一个大福音，我的死也如何是一个大福音。主的死如何是一件可喜乐的事，我的死也如何是一件可喜乐的事。我如果听见说，我的主死了，我的第一个思想怎么作？我应当像约瑟一样，替祂去安葬。同样，我听见我这个人死了，第一件事也是去埋葬。因为死了之后，第一个思想，就是埋葬。不是死了就完了。你在基督里已经死了，第一件事就得去办后事。
 
　When the Lord Jesus was crucified, He carried us along with Him to the cross; we were crucified there as well. In the eyes of God, He has terminated us. What do you think of yourself? You may say, "I am a terrible person to deal with!" Those who do not know themselves do not realize how impossible they are. A person who knows God and who knows himself will say, "I am an impossible person."

　When we were heavy-laden with sin, we heard of the death of the Lord Jesus. This is the gospel. Then we saw that we were beyond all hope and that we were dead. This is also the gospel. Thank God, this is the gospel! The Lord's death has included all of us. We are dead in Christ. This is a great gospel! Just as the Lord's death is a great gospel, our own death is also a great gospel. Just as the Lord's death is a joyful matter, our own death is also a joyful matter. What should be the first thought that comes to our mind when we hear that our Lord has died? We should be like Joseph of Arimathea; we should bury Him. Similarly, when we hear that we are dead, the first thing that we should do is to bury ourselves, because burial is the first thing that follows death. Death is not the end. We are already dead in Christ; therefore, the first thing we need to do is bury ourselves.
　　所以弟兄们，当你走到水里去受浸的时候，或者你信了主许多年后回头去看的时候，要记得你是已经死了的人。因为你相信死的可靠，你才让别人把你抬去埋。如果你没有死，心还在跳，气还没有断，就不能抬去埋。要去埋，第一件事是死了。

　　当主耶稣钉死的时候，你也死了。因着相信你已经死了，所以请人把你埋在水里。因着主耶稣复活起来，把那一个复活的能力摆在你里面，就叫你因这能力得着重生。复活的大能在你里面工作，叫你也复活过来，所以你从水里起来。你是一个复活的人，你不再是从前的人了。今天我们需要常常回头来看这件事。当我下水的时候，我相信我死了，所以抬去埋。当我从水里出来的时候，我有新生的样式，所以我现在是在复活的一边。那一边是死的，这一边是复活。
 
　Brothers, when we step into the water of baptism or when we look back after being believers for many years, we must remember that we are already dead. We allowed others to bury us because we believed that we were already dead. If our heart is still beating and we are still breathing, we cannot be buried. In order to be buried, we must be dead.

　When the Lord was crucified, we were crucified too. We allowed others to put us into the water because we believed that we had died. The Lord Jesus has resurrected; He has put His resurrection power within us. Now we are regenerated through this power. This resurrection power operates within us and causes us to be resurrected. This is why we rose from the water. We are no longer our former self; we are now resurrected persons. Today, we must always remind ourselves of this matter. When we went into the water, we believed that we died and needed to be buried. When we came up from the water, we believed that we had newness of life. Now we are on the side of resurrection. Death is on the other side, but resurrection is on this side.
　　我曾在报上看见一个新闻，标题是：“一个人，三条命。”内容说到一个孕妇被人杀死了，以后查出来，所怀的是双胞胎。所以报上登着说，一个人，三条命。我请你们注意，主是一个人，万条命。这就是圣经里一直注意“在基督里”的缘故。在那个凶杀案里，表面上，那个凶手并没有杀那两个孩子，他只杀了那个作母亲的。但因为那两个孩子是在母亲的里面，母亲被杀死，他们就也死了。同样，今天我们是在基督里，所以当基督死的时候，我们在基督里也死了。

　　神将我们归入到基督耶稣里，这是林前一章三十节所说的，“你们得在基督耶稣里，是本乎神。”基督死了，所以我们众人就都死了。同死的根据是在基督里。你如果不懂得什么叫作在基督里，你就不懂得什么叫作同死。孩子怎么能够与母亲同死？乃是因为孩子在母亲里。在属灵的事情上，比这一个还要真。神把我们联合在基督里，所以基督死了，我们也死了。

　　这一个福音传给你的时候，你就要学习在神面前知道，你在主里面已经死了，因为你相信这是事实。你被埋下水里去，你又从水里出来。你说，现在我是在坟墓这一边的人了，这是复活。罗马六章所说的算，就是你们应当算在基督耶稣里是死的，也应当算在基督耶稣里是活的。

　　盼望弟兄姊妹，一得救就被带上这条路。在这里有两段的意思，一段是在受浸之前，一段是在受浸之后。在受浸之前，因着看见我是已经死了的，所以埋进水里去。在受浸之后，因着看见我是复活的，所以我今天来事奉神。
 
　Once I saw a headline in the newspaper which read, "One Person, Three Lives." The article was about a pregnant woman who had been murdered. After the woman died, it became known that she was pregnant with twins. Hence, the headline read, "One Person, Three Lives." Please note that concerning the Lord, it is, "One Person, Millions of Lives." This is why the Bible repeatedly emphasizes the words in Christ. In the murder spoken of above, the murderer apparently killed only the mother; he did not kill the two children. However, because the two children were in their mother's womb, they died when their mother died. Likewise, since we are in Christ, when Christ died, we died in Him.

　God has put us into Christ Jesus. This is the revelation in 1 Corinthians 1:30: "Of Him you are in Christ Jesus." Since Christ has died, we are all dead. The basis for our co-death with Christ is our being in Christ. If we do not know what being in Christ means, we will not understand what dying with Him means either. How could the children die with their mother? They died because they were in their mother's womb. The analogy in the spiritual realm is even more real. God has joined us to Christ. When Christ died, we died also.

　As soon as this gospel is preached to us, we should learn to look from God's viewpoint and acknowledge that we have died in the Lord. We have died because we believed this to be a fact. We have been buried in the water and have come out of it. We declare that we are on this side of the tomb. This is resurrection. Reckoning in Romans 6 involves both reckoning oneself dead in Christ Jesus and reckoning oneself alive in Him as well.

　Brothers and sisters, I hope that you will take this way once you are saved. These are two separate thoughts. One thought comes before baptism, and the other comes after baptism. Before baptism we must see that we have already died and that we need to be buried. After baptism we must realize that we are in resurrection and that we can therefore serve God today.

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