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罗马书生命读经 · 第12篇

在我们肉体中律法的捆绑（一）

The bondage of the law in our flesh (1)
1在罗马五章十二至二十一节我们看见，在基督里的恩赐远超过在亚当里的承受。罗马六章启示我们与基督的联合。我们要真实的经历与基督的联合，就必须留意罗马七章里两个消极的项目－律法和肉体。罗马七章暴露在我们肉体中律法的捆绑。虽然我们已藉著受浸与基督联合，我们也在祂死的样式里与祂联合生长，现今在祂复活的样式里与祂联合生长，但律法和肉体却仍继续存在。我们可以将自己献给神作奴仆，并将我们的肢体献给神作义的兵器，使我们圣别，并享受神圣生命的丰富；但在我们外面神的律法，和在我们里面的肉体，仍然存在。为甚么保罗在七章这样详细的说到6:14律法和肉体？因为六章十四节说，『你们不在律法之下，乃在恩典之下。』在五至六章，保罗清楚的解释我们现今乃在恩典之下，不在律法之下。然而，他还没有解释我们怎能不在律法之下。保罗既在六章十四节说，『你们不在律法之下，』他就必须写另一章，解释我们如何不在律法之下。没有罗马七章，我们绝不能清楚这事。虽然律法继续存在，但我们不在律法之下；我们与律法再也没有关系。神撤回了律法么？祂取消或废去了律法么？这些问题的答案是否定的。那我们怎能说，我们不在律法之下？我们怎能在律法之外，并脱离律法？我们怎能从律法得释放？这些问题的答案见于罗马七章，特别是头六节。这段话给我们完满的说明和解释，为甚么我们不再在律法之下。我们若领会七章一至六节，就会知道我们如何脱离了律法。
1In Romans 5:12-21 we saw that the gift in Christ surpasses the heritage in Adam. Romans 6 revealed our identification with Christ. In order to have a genuine experience of our identification with Christ, we must pay attention to two negative items found in Romans 7—the law and the flesh. Romans 7 exposes the bondage of the law in our flesh. Although we have been identified with Christ through baptism, and although we have grown together with Him in the likeness of His death and are now growing together with Him in the likeness of His resurrection, the law and the flesh continue to exist. We may present ourselves as slaves and our members as weapons of righteousness to God that we may be sanctified and enjoy the riches of the divine life, yet the law of God outside of us and our flesh within us still exist. Why does Paul in chapter 7 speak in such detail about the law and the flesh? Because Romans says, “you are not under law but under grace.” In Romans 5 and 6 Paul explained clearly that we are now under grace, not under law. However, he has not yet explained how it can be that we are not under law. Because in 6:14 Paul said, “you are not under law,” he must write another chapter to explain how we are not under law. Without Romans 7 we could never be clear about this matter. Although the law continues to exist, we are not under it; we have nothing to do with it any longer. Has God recalled the law? Has He annulled or abolished it The answer to these questions is no. How then can we say that we are not under the law? How can we be outside of the law and discharged from it? How can we be freed from the law? The answer to these questions is found in Romans 7, especially in the first six verses. This portion of the Word gives us a full definition and explanation of why we are no longer under the law. If we understand Romans 7:1-6, we will know how we have been discharged from the law.
壹 两个丈夫
I. TWO HUSBANDS
2我们若要领会我们如何脱离了律法，就必须认识罗马七章的两个丈夫。罗马五章有两个人，两种行为，两样结果，带著四件作王的事物。七章一至六节有两个丈夫，七章七至二十五节有三个律。罗马七章的两个丈夫是谁？
2If we are to understand how we have been freed from the law, we must know the two husbands in Romans 7. In Romans 5 we have two men, two acts, and two results with the four reigning things. In Romans 7:1-6 we have two husbands, and in 7:7-25 we have three laws. What are the two husbands in Romans 7?
3当我还是年轻的基督徒时，很渴慕认识圣经。我发觉要知道罗马七章的头一个丈夫是谁，特别困难。我设法收集最好的解经书，却仍然无法断定罗马七章的头一个丈夫是谁。到底是律法还是肉体？我请问那些有圣经知识的人，但他们没有一人清楚这点。有些人说头一个丈夫是律法，而其他人说是肉体。我一再读罗马七章，尽我所能要领会这章。我多年一直研究这事。二十二年前，我带领人彻底查读罗马书，但甚至那时我也不完全确定头一个丈夫是谁。现今，在多年的研读并经历以后，这事清楚了。罗马七章的头一个丈夫是谁？我们必须以整本圣经的观点来探讨这问题，因为我们该照著全本圣经，领会圣经的其中一节。现在让我们采取这样的观点，来看罗马七章的头一个丈夫。一人原初的地位－妻子的地位在神的创造里，人原初的地位是妻子的地位。以赛亚五十四章五节说，造我们的神是我们的丈夫。因此，照著神的创造，人有妻子的地位。我们是神的妻子，必须倚靠祂，并以祂为我们的头；这是我们原初的地位。
3As a young Christian I was eager to know the Bible. I found it especially difficult to learn who was the first husband in Romans 7. I tried to accumulate the best expositions of the Scriptures. However, I still could not determine who was the first husband in Romans 7. Was he the law or the flesh? I inquired of those who were knowledgeable in the Scriptures, but none of them were clear about this. Some said that the first husband was the law, while others said that he was the flesh. I read Romans 7 again and again, trying my best to understand it. I continued to study this matter for years. Twenty-two years ago I conducted a thorough study of the book of Romans, but even at that time I was not absolutely certain about the first husband. Now, after many years of study and experience, this matter is clear. Who is the first husband in Romans 7? We must approach this question with the entire Bible in view, for we should understand one verse of the Bible according to the Bible as a whole. Let us now adopt such a view regarding the first husband in Romans 7. A. Man’s Original Position—a Wife’s Position In God’s creation man’s original position was that of a wife. Isaiah 54:5 says that God our Maker is our husband. Thus, according to God’s creation, man had the position of a wife. As a wife to God, we must depend upon Him and take Him as our head. This was our original position
二 堕落的人自取的地位
B. The Self-assuming Position of Fallen Man
4人堕落时，取了另一个地位，就是旧人自取的地位。堕落的人擅自取了作丈夫的地位。神所造的人是妻子；堕落的人成了丈夫。堕落的人擅自取了作丈夫的地位，向神独立，并且自立为头，为丈夫。在你得救以前，你从不认为自己是妻子。你若是女子，也许以为自己比男人更强。在堕落的人中，男人和女人都认为自己是丈夫。许多作妻子的曾说，『为甚么我必须在我丈夫之下？他应当在我之下。为甚么他应当作头？我要作头。』因此，堕落的人成了强悍、丑陋的丈夫。
4When man fell, he took another position, the self- assuming position of the old man. The fallen man assumed the position of a husband. The man created by God was a wife; the fallen man became a husband. Assuming the position of the husband, the fallen man became independent of God and made himself the head as the husband. Before you were saved, you never considered yourself as a wife. If you were a female, you might have thought of yourself as stronger than a man. Among fallen people both males and females think of themselves as husbands. Many wives have said, “Why must I be under my husband? He should be under me. Why should he be the head? I want to be the head.” Hence, fallen man became a strong, ugly husband
三 旧人的律法
C. The Law of the Old Man
5堕落的人既然想要作丈夫，神就将律法颁赐给他。律法不是要给妻子，乃是要给堕落的丈夫。因此，这律法成为旧人的律法，丈夫的律法。（罗七2。）然而，神的本意不是要旧人遵守律法，因为旧人无法遵守律法。律法的颁赐，乃是要叫旧人被暴露。人犯了很大的错误，以为神赐人律法，是要人遵守律法。相反的，神赐人律法，是要人干犯律法；因著干犯律法，人才可能完全被暴露。你若想要遵守律法，你就错了；你若干犯律法，你就对了。律法赐下不是给人遵守的，律法赐下乃是给人干犯的。这思想很合乎圣经。罗马三章二十节说，『律法本是叫人知罪。』律法叫我们知罪。人若没有律法，就会继续犯罪而不承认这些是罪。人会原谅自己罪恶的行为，用好听的说法描述这些行为。然而，律法鉴定罪为罪。不仅如此，四章十五节说，『那里没有律法，那里就没有过犯。』你也许以为律法防止过犯，但这一节说律法暴露过犯。不但如此，五章二十节说，『律法插进来，是叫过犯增多。』律法插进来，不是叫过犯减少或受约束；那是我们天然的观念和想法。保罗说，律法插进来，是叫过犯增多，意思是过犯可能大量增加。因此，圣经指明，律法赐下，不是给我们遵守，乃是给我们违犯。
5Since fallen man wanted to be the husband, God gave him the law. The law is not intended for the wife, but for the fallen husband. Thus, this law becomes the law of the old man, the law of the husband (7:2). However, God did not intend that the old man keep the law, because the old man cannot keep it. The law was given that the old man might be exposed. People make a great mistake when they think that God gave man the law that he might keep it. On the contrary, God gave the law to man that he might break it and that, by breaking it, he might be completely exposed. If you try to keep the law, you are wrong; if you break the law, you are correct. The law was not given for man to keep; it was given for man to break. This thought is scriptural. Romans 3:20 says, “by law is knowledge of sin.” The law gives us the knowledge of sin. If man had no law, he would continue to commit sins, but would not recognize them as such. Man would excuse his sinful deeds, using favorable terms to describe them. However, the law identifies sin as sin. Moreover, Romans 4:15 says, “where no law is, neither is there transgression.” You may think that the law prevents transgression, but this verse says that the law exposes transgression. Furthermore, Romans 5:2 0 says, “But the law entered that the offense might abound.” The law did not enter that the offense might be reduced or restricted. This is our natural concept and thought. Paul says that the law entered that the offense might abound, meaning that it might increase plentifully. Thus, the Bible indicates that the law was not given for us to keep, but for us to violate.
6你也许说，『我不会想要干犯律法。』无论你想不想要干犯律法，都算不得甚么，因为你会干犯律法。你无法不干犯律法。律法说，『要爱邻舍如同自己。』虽然你也许想爱你的邻舍，但你爱不来。甚至上学的孩子也无法爱同学如同自己。每位读本篇信息的人，至少都干犯过十诫中的一条，并且继续干犯。谁能遵守律法？一个也没有。律法插进来，是叫过犯增多。
6You may say, “I will not try to break the law.” Whether you want to break the law or not means nothing, for you will break the law. You cannot help but break the law. The law says, “Love your neighbor as yourself.” Although you may try to love your neighbor, you cannot do it. Even the children in school cannot love their classmates as themselves. Everyone reading this message has broken and continues to break at least one of the ten commandments. Who can keep the law? No one. The law entered that the offense might abound
7照著罗马七章七节，非藉律法，我们就不知何为罪。在这节里保罗说，非律法说，『不可起贪心，』他就不知何为贪心。概略而言，我们可以说，律法的作用是叫过犯增多。一旦过犯增多，律法就暴露牠是罪。这样，律法就引导我们知罪。
7According to Romans 7:7, we would not have known sin except through the law. In this verse Paul says that he would not have known coveting except the law had said, “You shall not covet.” As a summary we may say that the law works that the offense might abound. Once the offense abounds, the law exposes it as sin. In this way the law leads us to the knowledge of sin.
四 重生之人的地位－真正妻子的地位
D. The Position of the Regenerated Man— a Genuine Wife’s Position
8重生新人的地位，乃是真正妻子的地位。重生将我们恢复到我们原初的地位。
8The position of the regenerated new man is a genuine wife’s position. Regeneration restores us to our original position
1 旧人钉十字架
1. Having the Old Man Crucified
9罗马七章二至三节的头一个丈夫不是肉体或律法，乃是六章六节里那7:1-已经与基督同钉十字架的旧人。我们若仔细读七章一至六节，就能看见这几节与六章六节相符。许多基督徒很难领会罗马七章所说的头一个丈夫，因为他们多半忽略一个事实，就是我们信徒得救以后有两个身分－旧身分和新身分。由于堕落，我们有旧身分；由于重生，我们有新身分。因著堕落，我们是旧人；因著重生，我们是新人。作为旧人，我们是丈夫；作为新人，我们是妻子。因此，我们有两个身分。
9The first husband of Romans 7:2-3 is not the flesh or the law, but the old man of Romans 6:6, which has been crucified with Christ. If we read Romans 6 carefully, we can see a correspondence between it and Romans 6:6. Many Christians have had difficulty understanding the first husband mentioned in Romans 7 because most of them neglected the fact that we, the believers, after being saved, have two statuses — the old and the new. Due to the fall we have the old status; due to regeneration we have a new one. Because of the fall we are the old man, and because of regeneration we are the new man. As the old man we were the husband; as the new man we are the wife. Hence, we have two statuses.
10让我们看罗马七章一至六节，与罗马六章六节和加拉太二章十九至二十节的关系，藉此进一步探讨这点。罗马七章一节说，『律法作主管辖人，是在他活著的时候。』本节并不难懂。七章二节告诉我们，『女人有了丈夫，丈夫还活著，就受律法约束，归与丈夫；丈夫若死了，就脱离了丈夫的律法。』请注意，这节不是说『女人还活著』，乃是说『丈夫还活著』。丈夫若死了，女人就脱离了丈夫的律法。罗马七章三节告诉我们，丈夫活著，她若归与别的男人，便叫淫妇；然而，丈夫若死了，她就脱离了律法，并可归与别人。罗马七章接下来的三节有些难懂，问题的点在七章四节。让我们非常仔细的查考这一节：『我的弟兄们，这样说来，你们藉著基督的身体，向著律法也已经是死的了。』我们被治死不是自杀的结果，乃是藉著基督的身体，意思是我们死在基督的十字架上。『藉著基督的身体』这辞形容死，指明这是怎样的死。这不是自杀，乃是与基督同钉十字架。基督钉十字架时，我们与祂同死。我们需要将这一节与罗马六章六节比较，那里说，『知道我们的旧人已经与祂同钉十字架。』你不信六章六节所说我们的旧人已经与祂同钉十字架，符合七章四节所说我们藉著基督的身体已经是死的？我们必须承认，这两句话彼此符合。毫无疑问，在七章四节里，藉著基督的身体，向著律法已经死了的『你们』，就是六章六节里已经与祂同钉十字架的『旧人』。简单的说，七章四节的『你们』，就是六章六节的『旧人』。
10Let us explore this further by considering Romans 7:1-6 in relation to Romans 6:6 and Galatians 2:19-20. Romans 7:1 says, “The law lords it over the man as long as he lives.” This verse presents no difficulty. In 7:2 we are told that the “married woman is bound by the law to her husband as long as he lives; but if the husband dies, she is discharged from the law of the husband.” Please notice that it does not say “she lives,” but “he lives.” If the husband dies, the wife is discharged from the law of the husband. Romans 7:3 tells us that if, while the husband lives, the wife marries another husband she will be called an adulteress. However, if the husband dies, she is freed from the law and may be married to another. The next three verses in Romans 7 present some difficulties. The point of crisis is in 7:4. Let us examine this verse very carefully. “So that, my brothers, you also have been made dead to the law through the body of Christ.” We were not put to death as a result of suicide, but through the body of Christ, meaning that we died on the cross of Christ. The phrase “through the body of Christ” modifies death, indicating what sort of death it was. It was not a suicide; it was a co - crucifixion with Christ. When Christ was crucified, we died with Him. We need to compare this with Romans 6:6, which says, “Knowing this, that our old man has been crucified with Him.” Do you not believe that this verse which says that our old man has been crucified with Him corresponds with Romans 7:4 which says that we were made dead through the body of Christ? We must admit that these two statements correspond with one another. No doubt, the “you” that “have been made dead to the law through the body of Christ” in 7:4 is the “old man” who “has been crucified with Him” in 6:6. To put it simply, the “you” in 7:4 is the “old man” in 6:6.
11罗马六章六节说，旧人已经与祂同钉十字架，使罪的身体失效。旧人，不是身体，已经钉十字架。你若说你的身体已经钉十字架，你就需要葬礼和埋葬。身体发生了甚么事？身体已失效，变为无用。旧人已经钉十字架，但身体还在。既然旧人已经钉十字架，身体就失业了。然而，罗马六章六节继续说，『叫我们不再作罪的奴仆。』旧人已经钉十字架，但我们还活著。我们不该再作罪的奴仆。现在让我们转到加拉太二章十九节。这节说，『我藉著律法，已经向律法死了，叫我可以向神活著。』我们是死的，还是活著的？我们是两个人，还是一个人？由这一节我们能看见，我们有两个身分，有两个我－旧『我』和新『我』。旧『我』死了，叫新『我』可以活著。这不是我的解释；这是我引用加拉太二章十九节。加拉太二章十九节说，我死了，叫我可以活著。我若不死，就绝不能活。我需要死了以活著。我乃是死而活。我向甚么死了？照著加拉太二章十九节，我向律法死了。加拉太二章二十节接著宣告：『我已经与基督同钉十字架。』这话无疑符合罗马六章六节和七章四节。2:20这三节彼此符合。加拉太二章二十节说，『我已经与基督同钉十字架…并且我…活。』我们怎能是钉十字架的人而又继续活著？我们是死的还是活的？二者都对。作为旧人，我是死的；作为新人，我活著。虽然我活，却不是我，乃是基督在我里面活著。我们若专注于这节，就会清楚我们的双重身分。我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。这是奇妙的。这是圣经强调的教训。然后，加拉太二章二十节又说，『我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的。』这节启示信徒有两个身分－旧人的身分，和重生新人的身分。
11Romans 6:6 says that the old man has been crucified with Him that the body of sin might be made of none effect. The old man, not the body, has been crucified. If you say that your body has been crucified, you need a funeral and burial. What then has happened to the body? The body has been made of none effect; it has been rendered useless. The old man has been crucified, but the body remains. Since the old man has been crucified, the body is jobless. Nevertheless, Romans 6:6 continues with the phrase “that we should no longer serve sin as slaves.” The old man has been crucified, yet we still live. We should no longer serve sin as slaves. Now let us turn to Galatians 2:19. This verse says, “For I through the law am dead to the law, that I might live unto God.” Are we dead or living? Are we two persons or one? By this verse we can see that we have two statuses, that there are two I’s—an old “I” and a new “I.” The old “I” is dead that the new “I” may live. This is not my interpretation; this is my quotation of Galatians 2:19. Galatians 2:19 says that I am dead that I might live. If I am not dead, I can never live. I need to be dead in order to live. I die to live. To what am I dead? According to Galatians 2:19, I am dead to the law. Galatians 2:2 0 follows by declaring, “I am crucified with Christ,” a phrase which undoubtedly corresponds to Romans 6:6 and 7:4. These three verses correspond to one another. Galatians says, “I am crucified with Christ: nevertheless I live.” How can we be crucified persons and continue to live? Are we dead or alive? Both are true. As the old man I am dead; as the new man I live. Although I live, yet it is not I, but Christ who lives in me. I like the three words “nevertheless,” “yet,” and “but.” If we concentrate on these three words, we will be clear about our dual status. I have been crucified with Christ, nevertheless I live, yet not I, but Christ lives in me. This is marvelous. This is the emphatic teaching of the Bible. Then, Galatians 2:20 says, “and the life which I now live in the flesh I live by the faith of the Son of God.” This verse reveals that a believer has two statuses— the status of an old man and the status of the regenerated new man.
127:4我们受罗马七章四节的旧人所困扰，因为我们没有注意到基督徒的双重身分。作为旧人，我们是丈夫；作为新人，我们乃是妻子。现在我们回到罗马七章四节：『我的弟兄们，这样说来，你们藉著基督的身体，向著律法也已经是死的了，叫你们归与别人，就是归与那从死人中复活的，使我们结果子给神。』在这一节里，保罗将葬礼和婚礼放在一起。一面，我们埋葬了；另一面，我们结婚了。我们已经是死的了，叫我们归与别人。在罗马七章四节，我们死而结婚；在加拉太二章十九节，我们死而活。我们若没有双重身分，这怎么可能？我们照著旧身分已经是死的了，叫我们照著新身分归与别人。照著我们的新身分，我们归与那从死人中复活的，使我们结果子给神。
12We were troubled by the old husband in Romans because we did not pay attention to a Christian’s dual status. As the old man we were the husband; as the new man we are the wife. Now we return to Romans 7:4. “So that, my brothers, you also have been made dead to the law through the body of Christ, that you might marry another, even Him Who has been raised from among the dead, that we might bear fruit to God.” In this verse Paul puts together a funeral and a wedding. On the one hand, we were buried; on the other hand, we were married. We have been made dead that we might marry another. In Romans 7:4 we are dead to marry; in Galatians 2:19 we are dead to live. If we did not have two statuses, how could this be possible? We were made dead according to our old status that we might marry another according to our new status. According to our new status, we marry Him who has been raised from among the dead, that we might bear fruit to God.
13现在我们来看罗马七章五至六节。五节说，『因为我们在肉体中的时候，那藉著律法活动的罪欲，就在我们肢体中发动，以致结果子给死。』这节说到我们的所是。六节说，『但我们既然在捆我们的律法上死了，现今就脱离了律法，叫我们在灵的新样里服事，不在字句的旧样里。』我们在肉体中的时候，（5，）是旧丈夫。我们脱离了律法，（6，）就成了妻子。我们在捆我们的律法上死了，就脱离了旧丈夫的律法。旧丈夫是谁，现在应当非常清楚。旧丈夫是我们的旧人。妻子是我们重生的新人。作为旧人，我们是死的；作为新人，我们是活的。我们作旧丈夫是死的，现今我们作妻子是活的。我们会看见，妻子作两件事－结果子给神，并在灵的新样里服事。
13Now we come to Romans 7:5-6. Verse five says, “For when we were in the flesh, the passions of sins, which were through the law, operated in our members to bear fruit to death.” This verse speaks of what we were. Verse six says, “But now we are discharged from the law, having died to that in which we were held, that we should serve as slaves in newness of spirit and not in oldness of letter.” When we were in the flesh (v. 5), we were the old husband. When we were discharged from the law (v. 6), we became the wife. We have been discharged from the law of the old husband, having died to that in which we were held. By now it should be very clear who is the old husband. The old husband is our old man. The wife is our regenerated new man. As the old man we are dead, and as the new man we are alive. We were dead as the old husband, but now are alive as the wife. As we shall see, the wife does two things— bears fruit to God and serves in newness of spirit.
2 脱离旧人的律法
2. Freed from the Law of the Old Man
14旧人既已钉十字架，现今重生的新人就脱离了旧人的律法。（罗七2～3，加二19。）律法是赐给旧丈夫，旧人，（不是赐给妻子，）而旧丈夫，旧人，已经死在十字架上，所以新人（妻子）就脱离了他的律法。保罗说，只要丈夫活著，丈夫的律法就管制妻子；然而，丈夫死了，妻子就自由了。我们的旧丈夫是我们的旧人。现今我们是重生的新人。既然律法是赐给旧丈夫，并且他已经死在十字架上，我们就脱离了他的律法。这就是我们不再在律法之下的原因。
14The regenerated man, having the old man crucified, is now free from the law of the old man (Rom. 7:3, 4, 6; Gal. 2:19). The law was given to the old man, but the old man, the old husband, is dead. Since my old husband is dead, I, as his wife, am discharged from his law. Paul says that the law of the husband governs the wife as long as her husband lives. However, when the husband dies, the wife is free. Our old husband was our old man. Now we are the regenerated new man. Since the law was given to the old husband and since he died on the cross, we are discharged from his law. This is why we are no longer under the law
3 归与新丈夫基督
3. Married to Christ, the New Husband
15现在我们归与我们的新丈夫基督。我们已经看见，罗马七章四节说，我们归与基督，『就是归与那从死人中复活的。』在林后十一章二节，保罗也说，他将我们许配一个丈夫，就是基督。基督是我们的新丈夫。
15Now we are married to Christ, our new husband. We have seen that Romans 7:4 says that we are married to Christ, “even Him Who has been raised from among the dead.” In 2 Corinthians 11:2 Paul also says that he has espoused us to one husband, Christ. Christ is our new husband
4 以基督为头
4. Taking Christ as the Head
16重生的人，无论男女信徒，都是妻子的一部分。既然基督是我们的丈夫，我们就必须倚靠祂，并以祂为头。（弗五23。）我们若这样作，就会在复活里结果子给神，（罗七4，）并在灵的新样里服事。（七6。）我们就不再在肉体里，乃在灵的新样里。
16As regenerated beings, both male and female believers are a part of the wife. Since Christ is our husband we must depend on Him and take Him as our Head (Eph. 5:23). If we do this, we will bear fruit in resurrection to God (7:4) and serve the Lord in newness of spirit (7:6). We will no longer be in the flesh, but in the newness of the spirit
17这里深奥的思想，符合亚伯拉罕表样中神称义的深奥。在神的称义里，祂呼召祂所拣选的人从神以外的一切归向祂自己。祂呼召他们脱离堕落的光景，归向祂自己，使祂所呼召并拣选的人不倚靠自己而活，乃在一切事上倚靠神。这就是说，他们归向神，就以祂为他们的丈夫。以神为我们的丈夫，意思是了结我们一切的所是、所有和所作，在一切事上信靠神。以基督为我们的丈夫，意思也是我们相信基督。我们不该再凭自己活，乃该凭基督活。我们必须让基督替我们活。因此，罗马七章一至六节的深奥思想，符合罗马四章关于称义的深奥思想。神的心意是带我们归向祂自己，并使我们完全信靠祂。我们不该再凭自己生活，凭自己行动，或在自己里面成为甚么。我们必须全然被了结，我们的头必须完全被遮盖。我们不再是丈夫。我们这旧人已经钉十字架。现今基督是我们的丈夫。
17The deep thought here corresponds to the depth of God’s justification seen in the example of Abraham. In God’s justification He called His chosen people out from everything other than God back to Himself. He called them out of their fallen state back to Himself, that His called and chosen people should not depend upon themselves for their living, but depend upon God for everything. This means that as they come back to God they take Him as their husband. To take God as our husband means to terminate all that we are, have, and do and to trust in God for everything. Taking Christ as our husband also means that we believe in Christ. No longer should we live by ourselves but by Christ. We must let Christ live for us. Hence, the deep thought in Romans 7:1-6 corresponds to the deep thought concerning justification in Romans 4: God’sin tent i on is to bring us back to Himself and cause us to place our full trust in Him. No longer should we live by ourselves, act by ourselves, or be anything in ourselves. We must be totally terminated, and our head must be completely covered. We are no longer the husband. We, as the old man, have been crucified. Christ is now our husband.
18在任何婚礼中，新娘的头总是蒙起来的。因此，在婚礼中有两个人，但只有一个头。妻子的头被丈夫遮盖，而丈夫是头。妻子成了甚么？她不再独立。她已被消减，在自己里面一无所是。你喜欢听见这话么？我喜欢。我喜欢听，不是因为我是丈夫，乃是因为我是妻子的一部分。我完全被除去，我一无所是。基督是我的丈夫和我的头。我没有自己的头。我的头蒙起来了。基督不但是我的头－祂也是我的人位。妻子必须以丈夫为她们的人位，不只以丈夫为她们的头。我们甚至必须以基督为我们的生命。基督是我们的丈夫、我们的头、我们的人位、和我们的生命。我们已被了结，一无所是。基督活在我们里面，并替我们活。我已完全蒙召，脱离一切，并进入祂里面。我相信祂，并全然信靠祂。基督是我的一切。祂是我的丈夫、我的头、我的人位、我的生命。所以，我完全在恩典之下，绝不再在律法之下。律法与我无关，我也与律法无关。『我藉著律法，已经向律法死了。』（加二19。）现今在恩典里，我向神活著。你仍装满一切吩咐你作许多事的老旧教训么？每当你想要凭自己作甚么，意思就是你这旧人又转向夏甲。你所能产生的只是以实玛利。不要使你自己与夏甲联合，要与她分开。把她放在一边，并告诉她，你与她无关。然后，身为新人，你要来到撒拉，神的恩典这里，并与她联合，你就会产生以撒，就是基督。你会经历基督并享受祂。这不但在道理上是正确的，照著我们的经历也是奇妙真实的。
18In any wedding ceremony the bride’she ad is always covered. Thus, at a wedding there are two persons but just one head. The wife’she a discovered by the husband, and the husband is the head. What has become of the wife? She is no longer independent. She has been reduced to being nobody in herself. Do you like to hear this? I do. I do not like to hear it because I am a husband, but because I am a part of the wife. I have been completely nullified and I am nobody. Christ is my husband and my head. I have no head of my own. My head has been covered. Christ is not only my head—He is also my person. The wives must take their husbands as their person, not only as their head. We must even take Christ as our life. Christ is our husband, our head, our person, and our life. We have been terminated and have become nobody. Christ lives in us and for us. I have been fully called out of everything else and called into Him. I believe in Him and put my whole trust in Him. Christ is everything to me. He is my husband, my head, my person, and my life. Therefore, I am fully under grace, no longer under law in any way. The law has nothing to do with me, and I have nothing to do with the law. “Through the law I am dead to the law” (Gal. 2:19). Now in grace I am alive to God. Are you still loaded with all the old teachings which command you to do so many things? Whenever you try to do anything on your own, it means that you, as the old man once again, are turning to Hagar. All you can produce is Ishmael. Do not join yourself to Hagar, divorce her. Put her aside and tell her that you have nothing to do with her. Then, as the new man, come to Sarah, the grace of God, and in union with her you will produce Isaac, Christ. You will experience Christ and enjoy Him. This is not only correct doctrinally but wonderfully true according to our experience
19让我们进一步看加拉太四章二十一至二十六节。在这段话里，保罗将夏甲和撒拉比喻为两约：夏甲是律法的约，撒拉是恩典的约。藉此我们能领会夏甲豫表律法的约，撒拉豫表恩典的约。因此，以实玛利是藉著行律法产生的，以撒是藉著恩典生出的。加拉太四章三十一节说，『所以，弟兄们，我们不是使女的儿女，乃是自主妇人的儿女了。』这就是说，我们不是律法的儿女，乃是恩典的儿女。所以，我们若到夏甲那里去，就是转向律法；但我们若到撒拉这里来，就是转向恩典。我们都必须到撒拉这里来，并在恩典之下，使我们多而又多的经历基督。
19Let us consider Galatians 4:21-26 a little further. In this passage Paul allegorizes Hagar and Sarah as two covenants: Hagar as the covenant of the law and Sarah as the covenant of grace. By this we can understand that Hagar typifies the covenant of law and that Sarah typifies the covenant of grace. Thus, Ishmael was produced by the work of the law, and Isaac was brought forth by grace. Galatians 4:31 says, “So then, brethren, we are not children of the bondwoman, but of the free.” This means that we are not children of the law, but children of grace. Therefore, if we go to Hagar we turn to the law, but if we come to Sarah we turn to grace. We all must come to Sarah and be under grace that we may experience Christ more and more.
5 结果子给神
5. Bearing Fruit to God
20我们是妻子，结果子给神。这是甚么意思？为甚么保罗在罗马七章四节题起这点？当我们在肉体中－就是说，当我们是旧丈夫的时候－与我们有关的一切都是死。我们所能产生的就是死。我们产生的一切，都是属死、给死的果子。现今我们是重生的人－就是妻子－我们结果子给神。这就是说，现今我们所作的一切，都与神有关。从前，我们所是和所作的都是死。所以，在这些经文里，我们看见在死与神之间，在结果子给死与结果子给神之间生动的对比。这证明我们是旧人和旧丈夫，被捆在律法之下的时候，我们所是和所作的一切都是死。结果是给死的果子。身为新人和归与新丈夫的妻子，我们所是和所作的一切，都与神有关。我们结果子给神。『结果子给神』这话是甚么意思？这意思乃是神出来了，神作为果子产生出来了。因此，我们一切的所是和所作，必须是活的神。我们必须生出神来，作神的满溢。这样，我们就有活的神作我们的果子，并且我们结果子给神。
20As a wife we bear fruit to God. What does this mean, and why does Paul mention it in Romans 7:4? When we were in the flesh—that is, when we were the old husband—everything related to us was death. All we could produce was death. Everything we brought forth was a fruit of death and to death. Now as a regenerated person—that is, as the wife— we bear fruit to God. This simply means that everything we do now is related to God. Formerly, whatever we were and whatever we did was death. Therefore, in these verses we see a vivid contrast between death and God, between bearing fruit to death and bearing fruit to God. This proves that when we were the old man and the old husband, held under the law, everything we were and did was death. The result was fruit to death. As a new man and the wife, married to a new husband, whatever we are and do is related to God. We bear fruit to God. What does the phrase “bear fruit to God” mean? It means that God comes forth, that God is brought forth as fruit. Thus, all we are and do must be the living God. We must bring forth God as an overflow of God. In this way we have the living God as our fruit and we bear fruit to God
6 在灵的新样里服事主
6. Serving the Lord in Newness of Spirit
21我们是妻子，也必须在灵的新样里服事主，不在字句的旧样里。七章六节的灵字指我们重生之人的灵，有主，就是那灵，住在其中。（提后四22。）我们可以在灵的新样里服事，因为神更新了我们的灵。我们重生、更新之人的灵，是我们全人新样的源头。凡与我们重生之灵有关的一切都是新的，凡出于这灵的一切也都是新的。旧样不是与我们重生的灵在一起，乃是与旧律法、旧规条、和旧字句在一起。所以，我们不在字句的旧样里服事主，乃在我们重生之灵的新样里。
21As a wife we must also serve the Lord in newness of spirit, not in oldness of the letter. The word spirit in this verse denotes our regenerated human spirit in which the Lord as the Spirit dwells (2 Tim. 4:22). We may serve in newness of spirit because God has renewed our spirit. Our regenerated, renewed, human spirit is a source of newness for our whole being. With our regenerated spirit everything is new, and everything that comes out of it is new. Oldness is not with our regenerated spirit; it is with the old law, the old regulations, and the old letters. Therefore, we do not serve the Lord in the oldness of the letter, but in the newness of our regenerated spirit.
22我们都必须学习如何运用我们的灵。你来到召会的聚会中，不要运用你的记忆，要运用你的灵。你若运用你的灵，就会有新的东西给弟兄姊妹。释放信息也是这样。我若保留许多资料在记忆里，想要照著这记忆的题材释放信息，那篇信息就必是老旧的，满了死知识的旧样。然而，我释放信息时，若忘掉我的记忆，并运用我的灵，就会有新的东西溢出。一九六九年，在伊利特会期间，我有这样的经历。在一次聚会中我站起来说话，但却不清楚信息的内容。我凭信站起来，运用我的灵。立刻，关于启示录里的七灵这一点出来了。每位听见那篇信息的人都能见证，那是新的、新鲜的、有能力的、活的。那是七倍加强之灵出来的头一天。此后，我回到洛杉矶，就著这个主题召开一九六九年夏季特会。对主在美国的恢复而言，那年夏天是关键的，且出现了重大的转弯。我们需要不断运用我们的灵，因为我们重生的灵是新样的源头。主、神的生命与圣灵，都在我们重生的灵里。在我们重生的灵里，一切都是新的。不要记律法，因律法没有别的，只有旧样。在我们重生的灵里，没有别的，只有新样。
22We all must learn how to exercise our spirit. When you come to the meetings of the church, do not exercise your memory. Exercise your spirit. If you exercise your spirit, you will have something new to offer the brothers and sisters. This is also true in giving a message. If I retain a great deal of information in my memory and try to give a message according to this memorized material, that message will be old, filled with the oldness of dead knowledge. However, if I forget my memory and exercise my spirit as I give the message, something new will burst forth. I had this kind of experience during the Erie conference in 1969. In one meeting I stood up to speak, but was not clear concerning the content of the message. I stood by faith, exercising my spirit. Immediately, the matter of the seven Spirits in the book of Revelation came forth. Everyone who heard that message can testify that it was new, fresh, powerful, and living. That was the first day the seven-fold, intensified Spirit came forth. After that, I returned to Los Angeles to hold the 1969 summer conference on that very subject. In the Lord’s recovery in this country that summer was crucial and witnessed a major turn. We need to exercise our spirit continually because our regenerated spirit is a source of newness. The Lord, the divine life, and the Holy Spirit are all in our regenerated spirit. Everything in our regenerated spirit is new. Do not remember the law, for with the law there is nothing but oldness. In our regenerated spirit there is nothing but newness
23我们是归与基督这新丈夫的重生之人，必须结果子给神。我们的所作、所是和所有，必须是神自己。神从我们这人满溢，成为我们给神自己的果子。我们也必须在灵的新样里服事主，不在字句的旧样里，不在律法的旧样里。我们与律法再也没有关系，我们已经脱离了律法。现今我们在恩典之下，同著且凭著我们的新丈夫基督而活。
23As regenerated people who have been married to Christ as the new husband, we must bear fruit to God. Whatever we do, are, and have must be God Himself. God overflows from our being to become our fruit to God Himself. We must also serve the Lord in newness of spirit, not in oldness of letter, not in oldness of the law. We have nothing to do with the law any longer. We have been freed from it. Now we are under grace, living with and by our new husband, who is Christ