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罗马书生命读经 · 第13篇

在我们肉体中律法的捆绑（二）

The bondage of the law in our flesh (2)
贰 三个律
II. THREE LAWS
1在上一篇信息中，我们看见罗马七章一至六节里所启示的两个丈夫。在本篇信息中，我们要来看七章七至二十五节里所启示的三个律。我要把每一节都读一下，必要的时候，加上一些说明。『这样，我们可说甚么？律法是罪么？绝对不是！只是非藉律法，我就不知何为罪，非律法说，「不可起贪心」，我就不知何为贪心。』（7。）这节说得相当清楚，律法使我们知罪，因律法暴露罪，并鉴定罪为罪。『然而罪藉著诫命得著机会，叫诸般的贪心在我里面发动，因为没有律法，罪是死的。』（8。）罪利用律法，律法也帮助罪在我们里面发动。因此，律法赐下不是帮助我们，乃是协助罪。没有律法，或在律法以外，罪是死的。
1In the previous message we saw the two husbands revealed in Romans 7:1-6. In this message we shall consider the three laws revealed in 7:7-25. I would like to read each verse and, when necessary, make some comments on it. “What shall we say then? Is the law sin? Certainly not! But I had not known sin except through the law; for I had not known coveting except the law had said, You shall not covet” (v. 7). This verse makes it quite clear that the law gives us the knowledge of sin, for the law exposes sin and identifies it as sin. “But sin, taking occasion through the commandment, wrought in me coveting of every kind. For without law sin is dead” (v. 8). Sin utilizes the law, and the law helps sin to work in us. Hence, the law was not given to help us, but to assist sin. Without law, or apart from the law, sin is dead
2『我以前没有律法是活著的，但是诫命来到，罪又活了，我就死了。』（9。）律法必然没有帮助我们，乃是帮助罪。律法来到使罪活起来。在律法来到以前，罪是潜伏的。然而，律法出现，罪就被点活，并且活起来。『那本来叫人得生命的诫命，反倒成了叫我死的。』（10。）虽然律法被认为是叫人得生命的，但至终，就我们而论，律法成了叫我们死的。『因为罪藉著诫命得著机会，诱骗了我，并且藉著诫命杀了我。』（11。）罪是杀人者，而律法是杀人的工具。律法是罪用来杀我们的刀。没有刀或杀人的工具，就很难杀人。罪用律法先诱骗我们，然后杀我们。因著诱骗和杀害的行为必定是一个人位的行为，所以我们必须将罪视为撒但的化身。
2For I was alive without the law once; but when the commandment came, sin revived and I died” (v. 9). Surely the law does not help us; it helps sin. The law came to revive sin, to make sin alive. Before the law came, sin was dormant. However, when the law appeared, sin was quickened and revived. “And the commandment which was unto life, this was found to me to be unto death” (v. 10). Although the law was supposed to be unto life, eventually, as far as we are concerned, it was death. “For sin, taking occasion through the commandment, deceived me, and through it killed me” (v. 11). Sin is a killer and the law is the killing instrument. The law is the knife used by sin to kill us. Without a knife or killing instrument it is difficult to kill people. Sin, using the law, firstly deceives us and then kills us. Since the acts of deceiving and killing are certainly the behavior of a person, we must consider sin as the personification of Satan
3『这样看来，律法是圣的，诫命也是圣的、义的并善的。』（12。）关于律法的性质没有问题。律法的性质、素质乃是圣的、义的并善的。
3“So that the law is holy, and the commandment holy and just and good” (v. 12). There is no problem regarding the nature of the law. The nature, the essence, of the law is holy, just, and good.
4『这样，那善的是叫我死么？绝对不是！然而罪为要显出真是罪，就藉著那善的叫我死，使罪藉著诫命成为极其罪恶的。』（13。）本节是附加的话，证明律法没有帮助我们；反之，律法使罪成为极其罪恶的。你仍受律法吸引么？我们必须远离律法。『我们原晓得律法是属灵的，但我是属肉的，是已经卖给罪了。』（14。）罪是买者，买主，我们已经卖给牠了。『因为我所行出来的，我不认可；我所愿意的，我并不作；我所恨恶的，我倒去作。』（15。）本节的『不认可』，意思不是我们不知道。我们怎能说我们所行出来的，我们不知道？当然我们知道。本节的意思是：保罗所行出来的，他并不认可。这意思是，我们也许行为错误，但我们不认可牠或称许牠。
4“Did then that which is good become death to me? Certainly not! But sin, that it might appear sin, working death to me through that which is good; that sin through the commandment might become exceedingly sinful” (v. 13). This verse is additional proof that the law does not help us. Instead, the law makes sin exceedingly sinful. Are you still attracted by the law? We must stay away from it. “For we know that the law is spiritual; but I am fleshly, sold under sin” (v. 14). The phrase “sold under sin” means sold to sin. Sin is the buyer, the buying master, and we have been sold to him. “For what I do, I do not acknowledge; for what I will, this I do not practice; but what I hate, this I do” (v. 15). The word acknowledge in this verse does not mean that we do not know. How can we say that we do not know what we do? Certainly we know. This verse means that Paul did not acknowledge what he did. It means that although we may act wrongly we do not acknowledge it or approve it.
5『若我所作的，是我所不愿意的，我就同意律法是善的。其实，不是我行出来的，乃是住在我里面的罪行出来的。』（16～17。）保罗说，他所作的，是他所不愿作的；那不是他行出来的，乃是住在他里面的罪行出来的。这里的住字与别处的住是不同的希腊字；这希腊字实际的意思是『安家』，因为这动词的字根意思是家。所以，本节不是说，罪仅仅暂留或暂住在我们里面，乃是说，罪安家在我们里面。因此，我们所作的恶，是我们所不愿作的；那不是我们行出来的，乃是住在我们里面的罪行出来的。『我知道住在我里面，就是我肉体之中，并没有善，因为立志为善由得我，只是行出来由不得我。』（18。）保罗不是说他里面没有善，乃是说他肉体之中没有善。我们必须仔细留意保罗所用的形容语－『我肉体之中』。绝不要说你里面没有善，因为你里面有善。然而，住在我们肉体之中，就是我们堕落的身体之中，并没有善。罪同其一切的私欲住在我们堕落的身体中，就是圣经称为『肉体』的。因此，在我们的肉体中找不著善。
5But if what I do not will, this I do, I agree with the law that it is good. So now it is no longer I that do it, but sin that dwells in me” (vv. 16-17). Paul says that it is no longer he who does what he does not want to do, but sin that dwells within him. The word dwells is not the same Greek word that is elsewhere translated “abide”; it is a Greek word that actually means “make a home,” because the verb has the root meaning of home or house. Therefore, this verse does not mean that sin simply abides or remains within us for awhile, but that sin makes its home in us. Thus it is no longer we who do the evil that we do not want to do, but sin that makes its home within us. “For I know that in me, that is in my flesh, nothing good dwells; for to will is present with me, but to do the good is not” (v. 18). Paul does not say that there is nothing good in him; he says that there is nothing good in his flesh. We must pay careful attention to the modifier used by Paul—“in my flesh.” Never say that there is nothing good in you, for there is good within you. However, in our flesh, that is, in our fallen body, nothing good dwells. In our fallen body, which the Bible calls “flesh,” sin dwells with all its lusts. Thus, nothing good is found in our flesh
6『因为我所愿意的善，我反不作；我所不愿意的恶，我倒去作。』（19。）这一节证明，我们里面有善，因为我们有善的意愿，愿意行善。然而，我们所愿意行的善，却行不出来。
6“For the good which I will, I do not; but the evil I do not will, this I practice” (v. 19). This verse proves that there is good within us, for we do have a good will, a will to do the good. However, we are unable to practice the good that we will to do.
7『若我去作所不愿意的，就不是我行出来的，乃是住在我里面的罪行出来的。于是我发现那律与我这愿意为善的人同在，就是那恶与我同在。』（20～21。）二十一节题起每当我们要行善的时候所运行的那律。这律是邪恶的，因为每当我们想要行善的时候，那恶就与我们同在。本节的『那恶』，原文指那在特性上是邪恶的。『因为按著里面的人，我是喜欢神的律，但我看出我肢体中另有个律，和我心思的律交战，藉著那在我肢体中罪的律，把我掳去。』（22～23。）二十二节题起保罗按著里面的人所喜欢的神的律。我们可称此为第一个律。在二十三节保罗说到心思的律，我们可称为第二个律。既然这律是心思的律，而心思是我们魂的一部分，这意思就是我们的魂里有个律。二十三节也题起保罗所称『我肢体中另有个律』。既然这律在我们的肢体中，而我们的肢体是我们肉体，我们堕落身体的一部分，这意思就是我们的肉体中有另一个律。这律，第三个律，与我们心思的律交战。在七章二十三节，我们看见两个律彼此相争、彼此交战。保罗说，在我们肢体中『另有个律』，藉著罪的律，把我们掳去。这『在我肢体中罪的律』，等于本节前面所题『我肢体中另有个律』；这律是第三个律。因此，在这一节里我们看见两个律：一个是我们心思中善的律，另一个是我们肢体中恶的律。『我是个苦恼的人！谁要救我脱离那属这死的身体？』（24。）为甚么我们的身体称为『那属这死的身体』？因为在我们的身体中有恶的律，是与我们魂中善的律交战的。这恶的律使我们的身体成为『那属这死的身体』。『这死』是甚么？这是指我们被击败的死，我们被肢体中罪的律掳去的死。
7But if what I do not will, this I do, it is no longer I that do it but sin that dwells in me. I find then the law that, at my willing to do the good, the evil is present with me” (vv. 20-21). Verse 21 mentions the law that operates whenever we will to do good. This law is evil, for whenever we attempt to do good, the evil is present with us. The Greek word translated “the evil” in this verse denotes that which is evil in character. “For I delight in the law of God according to the inner man, But I see a different law in my members, warring against the law of my mind and making me a captive in the law of sin which is in my members” (vv. 22-23). Verse 22 mentions the law of God in which Paul delights according to the inner man. We may label this as law number one. In verse 23 Paul refers to the law of the mind, which we may label law number two. Since this law is the law of the mind and the mind is a part of our soul, it means that there is a law in our soul. Verse 23 also mentions what Paul calls “a different law in my members.” Since this law is in our members and our members are a part of our flesh, our fallen body, it means that in our flesh is another law. This law, law number three, wars against the law of our minds. In 7:23 we find two laws fighting against one another, warring against one another. Paul says that this “different law” in our members makes us captive to the law of sin. This “law of sin which is in my members” is equivalent to the “different law in my members” mentioned earlier in the verse. This law is the third law. Thus, in this one verse we find two laws: one is a good law in our mind, and the other is an evil law in our members. “Wretched man that I am! Who will deliver me from the body of this death?” (v. 24). Why is our body termed the body of this death? Because in our body is the evil law that wars against the good law in our soul. This evil law makes our body a “body of this death.” What is “this death”? It is the death of being defeated, the death of being made captive and carried away by the law of sin in our body
8『感谢神，藉著我们的主耶稣基督！这样看来，我自己用心思服事神的律，却用肉体服事罪的律。』（25。）本节答覆前节所发的问题。照著二十五节，得救脱离那属死的身体，是藉著我们的主耶稣基督。在本节里保罗告诉我们，他凭自己以心思服事神的律，不是凭主耶稣在他灵里服事。他也说，他用肉体服事罪的律。
8“Thanks be to God through Jesus Christ our Lord. So then with the mind I myself serve as a slave the law of God, but with the flesh the law of sin” (v. 25). This verse gives the answer to the question raised in the preceding verse. According to verse 25, deliverance from the body of death is through Jesus Christ our Lord. In this verse Paul tells us that with his mind by himself, not in his spirit by the Lord Jesus, he served the law of God as a slave. He also says that with his flesh he served the law of sin.
9在七章七至二十五节，我们看见三个律，我们可以找出牠们的位置。
9In 7:7-25 we see three laws, and it is possible for us to locate them
一 神的律
A. The Law of God
10神的律是圣的、义的、善的、并属灵的。（12，14，16。）这律法在我们外面，或者可以说在我们上面。这神的律对堕落的人有许多命令和要求，使人被暴露。（7～11。）
10The law of God is just, good, holy, and spiritual (vv. 12, 14, 16). This law is outside of us or we may say that it is above us. This law of God makes many demands and requirements of the fallen man that he might be exposed (vv. 7-11
二 善的律
B. The Law of Good
11神的律在我们上面和我们外面，要求我们，而善的律在人魂的心思中。（22～23。）可以说，我们心思中善的律符合神的律，响应其要求，想要遵守。（18，21～。）每当神的律要求我们，我们魂中善的律就响应。神的律若说，『要孝敬父母，』我们心思中善的律立刻回答：『阿们！我愿这样作。我愿孝敬父母。』这是我们一生的经历。每次神的律有所要求，我们魂中善的律就响应并应许要履行。
11While the law of God is above us and outside of us, making demands upon us, the law of good is in the mind of man’s soul (vv. 23, 22). We may say that the law of good in our mind corresponds to the law of God and responds to its demands, trying to keep it (vv. 18, 21, 22). Whenever the law of God places a demand 22 upon us, the good law in our soul responds to it. If the law of God says, “Honor your parents,” the good law in our mind immediately replies, “Amen! I will do it. I will honor my parents.” This has been our experience throughout life. Each time the law of God made a demand the law of good in our soul responded and promised to fulfill it.
三 罪（与死）的律
C. The Law of Sin (and Death
12然而，我们肢体中有第三个律，罪的律，与善的律交战。我们已经看见，罪的律是在我们堕落身体（肉体）的肢体中。（17～18，20，。）牠一直与善的律交战，并把人掳去。（23。）每当善的律响应神的律，并想要履行神的律的要求时，我们肉体中恶的律就被唤醒。善的律若不响应，恶的律可能仍潜伏，好像在睡觉。然而，当恶的律知道善的律在响应时，恶的律似乎就说，『你要照著神的律行善么？我不许可这事！』恶的律与善的律交战，并且必定把我们掳去。因此，我们成为那在我们肢体中罪的律的俘虏。这不是道理；这是我们生活的历史。
12However, in our members is a third law, the law of sin, which wars against the law of good. As we have seen, the law of sin is in the members of our fallen body, the flesh (vv. 17, 18, 20, 23). It constantly wars against the law of good and makes man a captive (v. 23 23). Whenever the law of good responds to the law of God and attempts to fulfill the requirements of the law of God, the evil law in our flesh is aroused. If the good law should fail to respond, the evil law would perhaps remain dormant, as if it were sleeping. However, when the evil law learns that the good law is responding, the evil law seems to say, “Are you going to practice good according to the law of God? I will not allow this!” The evil law wars against the law of good and invariably captures us. Thus, we become a captive in the law of sin which is in our members. This is not a doctrine; this is our life-history.
13『作丈夫的，要爱你们的妻子。』这命令听起来很好，也容易履行。这命令赐下时，人心思中善的律立刻响应：『是的，我愿这样作。』然而，他肉体中恶的律知道这点并回答：『你要履行这律法么？你不知道我在这里么？』结果乃是失败。他没有爱妻子，反而打她一巴掌，或在怒中扔刀叉。作妻子的也有类似的经历，她们凭自己想要遵守律法；这律法告诉她们要服从自己的丈夫。妻子心思中善的律喜欢这命令，并且说，『我愿顺从。作为一个好妻子，我当然必须使自己服从丈夫。我愿这样作。』妻子若这样说，她会发觉另一个律在伺机攻击。恶的律会说，『你信你能这样作么？我在这里给你看见你不能。』结果又是失败。她没有服从丈夫，反而对他生气。几分钟以后，她就为著她可怜的光景流泪。这是罗马七章的经历。在罗马七章我们看见三个律：第一个律，神的律，命令并要求；第二个律，我们心思中善的律，很快响应；第三个律，我们肢体中罪的律，总是儆醒，与我们心思中善的律交战，并打败我们，掳掠我们，监禁我们。每个律都有各自的一面。罗马七章描述我们每个人的经历。甚至今天你也可能继续重复罗马七章。不要以为你有甚么不一样。然而，照著神的经纶，罗马七章不是必需的。我们在前面有一篇信息中曾指出，罗马八章是接续罗马六章。然而，由于我们可怜的情形，我们需要罗马七章暴露我们，并帮助我们。有些基督徒坚持说，罗马七章是必需的，就经历而言，牠必定介于罗马六章与罗马八章之间。有些好基督徒持守这观念。你仍固守罗马七章必须介于六章与八章之间的观念么？毫无疑问，罗马七章描述保罗个人的经历。圣经教师当中的争辩，与这经历发生的时间有关－在保罗得救以前或以后。有些人相信罗马七章是罗马六章之经历的继续，但我6们若仔细读罗马六至八章，就会发现罗马七章是说到保罗得救以前的经历。在七章二十四节保罗说，『我是个苦恼的人！』在八章一节他说，『如此，现今那些在基督耶稣里的，就没有定罪了。』罗马八章一节证明，罗马七章所叙述的经历发生在保罗得救以前。这不是他目前的经历，因为他说，现今那些在基督耶稣里的，就没有定罪了。所以，罗马七章的经历发生于保罗在基督里以前；那是他得救以前的经历。
13The command “Husbands, love your wives” sounds so good and easy to fulfill. When this command is given, the law of good in a man’s mind immediately responds, “Yes, I will do it.” However, the evil law in his flesh learns of this and answers, “Are you going to fulfill this law? Don’ty ou know that I am here?” The result is defeat. Instead of loving his wife, he may slap her face or throw his knife and fork in anger. Wives have a similar experience when they try in themselves to keep the law which tells them to submit to their own husbands. The good law in the wife’s mind is fond of this demand and says, “I will obey. As a good wife, I must surely submit myself to my husband. I will do this.” If a woman says this, she will find that another law is waiting for an opportunity to attack. The evil law will say, “Do you believe that you can do this? I am here to show you that you cannot.” Once again, the result is failure. Instead of submitting to her husband, she becomes angry at him instead. A few minutes later, she weeps because of her pitiful situation. This is the experience of Romans 7. In Romans 7 we see three laws: the first law, the law of God, demands and makes requirements; the second law, the law of good in our mind, is quick to respond; the third law, the law of sin in our members, is always on the alert to war against the law of good in our minds and to defeat us, capture us, and imprison us. Each law has its own aspect. Romans 7 describes the experience of each one of us. Perhaps even today you continue to repeat Romans 7. Do not think that you are different. According to God’s economy, however, Romans 7 is not necessary. As we pointed out in a previous message, Romans 8 continues Romans 6. Nevertheless, due to our poor situation we need Romans 7 to expose us and to help us. Some Christians insist that Romans 7 is necessary, that, experientially speaking, it must come between Romans 6 and Romans 8. Some good Christians hold this concept. Do you still cling to the thought that Romans 7 is necessary between Romans 6 and 8? There is no doubt that Romans 7 describes Paul’s personal experience. The argument among the teachers of the Bible concerns the time when this experience occurred—before or after Paul’ss alvation. Although some believe that Romans 7 is a continuation in experience of Romans 6, if we read Romans through 8 carefully, we will discover that Romans 7 relates Paul’s experience before he was saved. In 7:24 Paul said, “Wretched man that I am!” In 8:1 he said, “There is now then no condemnation to those who are in Christ Jesus.” Romans 8:1 proves that the experience narrated in Romans 7 occurred before Paul was saved. It is not his present experience, because he said that there is now no condemnation to those who are in Christ Jesus. Therefore, the experience of Romans 7 occurred before Paul was in Christ; it was his experience before he was saved.
14那么为甚么在罗马六章以后，保罗觉得需要描述他得救以前的经历？他把这经历包括在内，是要证明我们不再在律法之下。我已经题过，保罗写罗马七章是要解释六章十四节『你们不在律法之下，乃在恩典之下』这短句。罗马七章告诉我们，我们在律法之下时是旧人。我们的旧人仍活著时，我们是在律法之下。然而，我们成为重生的新人，就不再在律法之下，因为我们在律法之下的旧丈夫，旧人，已经钉了十字架。然后保罗接著叙述，任何人在律法之下是何等可怜、苦恼！保罗似乎说，『亲爱的圣徒，你仍然想要在律法之下么？你若要，让我告诉你关于我从前的经历。律法不会帮助你；律法诱骗你，并且给罪机会在你身上发动。律法甚至杀了你。你不该想要再在律法之下。但即使你想要在律法之下，你也绝不能遵守律法。』然后保罗描述他得救以前经历的完整故事。他说神的律要求他，他心思中善的律响应神的律，但他堕落身体之肢体中罪的律与他心思的律交战，击败那律，并把他掳去。保罗的结语是：『我是个苦恼的人。我的身体是那属这死的身体。我无法逃避。』因此，罗马七章是保罗得救以前经历的记载，这记载证明我们无法遵守律法，并鼓励我们不要试著遵守。每当我们想要遵守律法，第三个律－罪的律，就把我们掳去。堕落的人不可能遵守律法。神赐给我们律法，用意不是要帮助我们。其目的是要激动撒但搅扰我们。神赐给我们律法，用意是要暴露我们里面罪恶的律。我们若以为我们必须遵守律法，就完全错了。我们不彀刚强以履行律法的要求。你岂不知在你里面恶的律，实际上就是撒但有权势的人位么？你这堕落的人能击败撒但么？不可能。他是巨人，与他相比，你是弱者。你是软弱的，你里面善的律也是无能的。你虽有善的意愿和积极的愿望，却无法履行。作为旧人，你只适于与基督同钉十字架并埋葬，你在六章六节就已经如此。你不该把埋在坟墓里的人拖出来，期望他遵守神的诫命。你心思中善的律代表你的力量，你肉体中恶的律代表撒但的权势。既然撒但比你的力量更有权势，你就绝不能击败他，反而每当你想要遵守神的律法时，你总是被他掳去。这是罗马七章正确的意义和领会。
14Why then did Paul find it necessary, after Romans 6, to describe his experience before he was saved? He included it to prove that we are no longer under law. I have already mentioned that Romans 7 was written to explain a short clause in 6:14 which says that we “are not under law but under grace.” Romans 7 tells us that when we were under law we were the old man. While our old man was still alive, we were under the law. However, as regenerated, new men we are no longer under the law, because our old husband, the old man under the law, has been crucified. Then Paul continues to relate how pitiful and wretched it is for anyone to be under the law. It seems that Paul was saying, “Dear saints, do you still want to be under the law? If you do, let me tell you about the experience I had. The law does not help you; it deceives you and gives occasion for sin to work on you. The law even kills you. You should not want to be under the law anymore. But, even if you want to be under the law, you can never keep it.” Paul then describes the complete story of his experience before he was saved. He says that the law of God made demands upon him, that the good law in his mind responded to the law of God, but that the law of sin in the members of his fallen body warred against the law of his mind, defeating that law and bringing him into captivity. Paul’s conclusion was, “Wretched man that I am. My body is the body of this death. I cannot escape.” Thus, Romans 7 is a record of Paul’s experience before he was saved, a record which proves that we cannot keep the law and that encourages us not to try. Whenever we attempt to keep the law, the third law, the law of sin, captures us. Keeping the law is an impossibility for fallen man. God did not give us the law with the intention of helping us. Its purpose is to stir up Satan to trouble us. God’sin tent i on in giving us the law was to expose the sinful law within us. If we think that we must keep the law, we are absolutely wrong. We are not strong enough to fulfill the requirements of the law. Do you not know that the evil law within you is actually the powerful person of Satan? Can you, as a fallen man, defeat Satan? It is impossible. He is a giant and, compared to him, you are a weakling. You are weak, and the good law within you is impotent. You have a good will and a positive desire, but you cannot fulfill it. You, as the old man, are only good to be crucified and buried with Christ, as you were already in 6:6. You should not pull out the old man who was buried in a tomb and expect him to keep God’s commandment. The good law in your mind represents your strength, and the evil law in your flesh represents Satan’s power. Since Satan is more powerful than your strength, you can never defeat him, but are always captured by him whenever you attempt to keep the law of God. This is the correct meaning and understanding of Romans 7.
15罗马七章虽然是描述保罗得救以前的经历，却说出了大多数基督徒得救以后的经历。我不信有一个例外。我们得救以后，都完全响应神的律。想想看一位刚得救的年轻人的例子。他已悔改，并向主彻底认罪。他得救那天晚上就定意，对自己说，『我不该再那样为人了。我不该作从前所作的恶事，今晚我定意，绝不再作那些事。』然后这新得救的人向主祷告：『主，我为我从前的生活方式难过。从现在起，我要作个好基督徒。我不要再作那些事了。』这年轻人乃是所有真基督徒典型的代表。当我是个年轻的基督徒时，我这样作了无数次。我们在主面前都作过同样的事；但我们都能见证，我们定意作的，我们作不到。我们就是我们所是的－里面有善的律的人。我们得救以后，我们心思中这善的律响应我们外面神的律，我们就定意作更好的人。有些基督徒错误的告诉人，他们里面一点善也没有。有些传道人这样说；有些教授就与他们争辩：『我不信这点。我能证实我里面的确有善。我孝敬母亲，也真心爱她。那岂不是我里面的善么？我也曾定意不要不公平的对待学生。那岂不是说我里面有善么？你怎能说人里面没有善？』我们对这话必须谨慎，如保罗写罗马七章时一样。保罗说，『住在我里面，就是我肉体之中，并没有善。』他若没有这样形容，就会自相矛盾，因为在下一节他题起他立志为善。人有三部分：灵、带著心思的魂、以及有许多肢体的身体。住在我们堕落身体的肢体中，并没有善。然而，我们必须记得，神所造的人是好的，所有的人里面都留有一些良善。例如，你若拿一块金属，将牠扔在污泥中，牠就会被玷污，但牠的性质仍是金属。你不能宣称金属不再是金属。人是神造的，神从来没有造坏的东西。神所造的一切都是好的，包括人这神的造物。无论人变得如何堕落，神所造的善仍留在他里面。甚至抢劫银行的人里面也仍有善的元素，那是神所造的元素。
15Although Romans 7 describes Paul’s experience before he was saved, it depicts the experience of most Christians after they are saved. I doubt that there is a single exception to this. After we were saved, we all made a total response to God’s law. Consider as an example a young man who has recently been saved. He has repented and made a thorough confession of his sins to the Lord. On the night he was saved he made a decision, saying to himself, “I should not behave that way any longer. I should not do the evil things that I once did. Tonight I will make up my mind to never do them again.” Then this new convert prays to the Lord, “Lord, I am sorry for the way I have lived. From now on I want to be a good Christian. I don’t want to do those things anymore.” This young man is a typical representative of all genuine Christians. As a young Christian I did this numerous times. We all have done the same thing before the Lord. But we all can testify that we cannot do what we made up our minds to do. We simply are what we are—persons with a good law within us. After we were saved, this good law in our mind responded to the law of God outside of us, and we made up our mind to be a better person. Some Christians have wrongly told people that there is nothing good at all in them. As some preachers were talking this way some professors argued with them saying, “I don’t believe this. I can testify that I do have something good within me. I honor my mother and have a real heart to love her. Isn’tt hat something good within me? And I did make up my mind not to treat my students unfairly. Doesn’t that mean that I have something good in me? How can you say that there is nothing good in people?” We must be careful about this, as Paul was in composing Romans 7. Paul said, “In me, that is in my flesh, dwells no good thing.” If he did not make this modification, he would contradict himself, for in the following verse he mentions his will to do good. Man has three parts: a spirit, a soul with the mind, and a body with its many members. In the members of our fallen body nothing good dwells. However, we must remember that man was created by God as good and some amount of goodness remains in all men. For example, if you take a piece of metal and cast it into the dirt, it may be defiled, but its nature is still metal. You cannot claim that the metal is no longer metal. Man was created by God, and God never created anything bad. Everything God created was good, including man as God’s creature. Regardless of how fallen man has become, the goodness of God’s creation remains in him. Even bank robbers still have an element of good in them, an element which was created by God.
16虽然人受造是好的，但当他有分于知识树的果子时，撒但邪恶的性情就注射到他的身体里。知识树指掌死权的那恶者撒但。因此，人吃知识树的果子时，撒但就进到人的身体里。撒但的原则，乃是每样恶事的因素，就是罪的律。在我们的心思里，有神所造的原则，就是善的律。因此，7我们若充分领会罗马七章，就会知道我们在那里，我们里面所有的是甚么。我们心思中有善的律，我们肉体中有恶的律，这是两个不相容的律。善的律代表神所造善的原则，恶的律乃是我们肉体中撒但的原则。我们肉体中的撒但恨恶神，诱骗人，且尽其所能的破坏并毁坏人性。因此，每当人的心思凭著善的律想要行善的时候，恶的律立刻起来争战，打败并掳掠可怜、苦恼的人。这是保罗得救以前，当他是热中犹太教者和爱律法者时的经历。他昼夜想要遵守神的律法。至终，他领悟神的律法在他以外，符合神的律之善的律在他心思中，每当他要行善的时候，他肢体中另有个律就与他心思中善的律交战，把他掳去，并使他成为苦恼的。保罗发现他的身体是属死的身体。在遵守神的律法上，在行善讨神喜悦上，这属死的身体就像尸体一样。保罗领悟，由于罪那有权势的元素住在他堕落的身体里，他是个没有指望的人。这是罗马七章所描绘清楚的图画。我们一旦看见这幅图画，就会赞美主，祂无意叫我们遵守祂的律法。
16Although man was created good, the evil nature of Satan was injected into his body when he partook of the fruit of the tree of knowledge. The tree of knowledge denoted Satan, the evil one, who has the power of death. Thus, when man ate of the fruit of the tree of knowledge, Satan came into his body. Satan’spr i nciple, the factor of every evil thing, is the law of sin. In our mind we have a principle created by God, the law of good. Hence, if we understand Romans adequately, we will know where we are and what we have within us. We have a good law in our mind and an evil law in our flesh, two laws which are incompatible. The good law represents the good principle created by God, and the evil law is Satan’s principle in our flesh. Satan in our flesh hates God, deceives man, and tries his best to damage and ruin humanity. Thus, whenever man’s mind by the good law thinks to do good, the evil law immediately rises up to fight, defeat, and capture the pitiful, wretched man. This was Paul’s experience before he was saved when he was an enthusiastic Judaizer and lover of the law. Day and night he attempted to keep the law of God. Eventually, he realized that the law of God was outside of him, the law of good, corresponding to God’s law, was in his mind, and that whenever he willed to do good another law in his members fought against the law of good in his mind, capturing him and making him wretched. Paul discovered that his body was the body of death. In keeping God’s law, in doing good to please God, this body of death is just like a corpse. Paul came to realize that he was a hopeless case due to the powerful element of sin dwelling in his fallen body. This is the clear picture portrayed in Romans 7. Once we see this picture we will praise the Lord that He has no intention for us to keep His law.
17罗马七章启示，争战在我们里面猛烈进行。那响应神的律之善的律，在我们的心思里，而罪的律在我们的肢体中，与善的律争战。争战极为激烈。有些圣经教师说，罗马七章的争战与加拉太五章的相争是一样的。然而，二者是不同的。我们若查考加拉太五章，就会看见其间的不同。然而，在我们转向加拉太五章以前，我要说到肉体。有些基督徒持守一个观念，以为在他们得救以前，他们的肉体中有情欲，而在他们得救以后，情欲就消失了。有一派教训是这样教导人的。这教训说，在我们得救以前，我们的肉体中有情欲，但得救以后情欲就被除去。照著这教训，得救之人的肉体变成良善的。5:16加拉太五章十六节与这派相对；这节说，『你们当凭著灵而行，就绝不会满足肉体的情欲了。』『你们』当然是指真基督徒。因此，真信徒仍可能满足肉体的情欲，因这样的情欲仍在我们里面。无论我们是多真实的信徒，我们都必须儆醒，不受仇敌欺骗；他也许告诉我们，在我们肉体中不再有情欲了。这样的观念是可怕的，并且误导人。
17Romans 7 reveals that a battle is raging within us. The law of good, responding to God’s law, is in our mind, and the law of sin is in our members, fighting against the law of good. The battle is extremely intense. Some teachers of the Bible say that the war in Romans 7 is the same as the conflict in Galatians 5. However, they are different. If we examine Galatians 5, we will see the difference. However, before we turn to Galatians 5 I want to say a word about the flesh. Some Christians hold the concept that before they were saved they had lusts in their flesh, but that after they were saved the lusts disappeared. There is a school of teaching which instructs people in this way. This teaching says that before we were saved there was lust in our flesh, but that afterward the lust was removed. According to this teaching, the flesh of a saved person becomes good. As a contrast to this school we have Galatians which says, “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” Surely the “ye” refers to genuine Christians. Hence, it is still possible for true believers to fulfill the lust of the flesh, for such lust remains within us. Regardless of how genuine a believer we may be, we must be on the alert and not be cheated by the enemy, who may tell us that we no longer have lusts in our flesh. Such a concept is dreadful and misleading.
18让我叙述多年前发生在华北的事。某一个灵恩运动在那地区盛行，横扫整个华北。他们说，他们既然接受了圣灵的浸，就不再有任何情欲了。由于这种教训的结果，男女开始同处，宣称他们是属灵的，没有情欲。不久以后，有许多淫乱的事发生，那个运动也就几乎被消杀了。事实上，有一段时期甚至很难传福音，因为中国人主要由于孔子的伦常教训，恨恶任何一种淫乱。因此，那个灵恩运动在华北给了基督教丑名。我们绝不该接受欺骗人的教训；这教训宣称既然我们是神的儿子，并有圣灵，在我们的肉体中就没有情欲。
18Let me relate an incident that occurred in North China many years ago. A particular Pentecostal movement was prevailing in that region, sweeping across all of North China. They said that since they had received the baptism of the Holy Spirit they no longer had any lusts. As result of this teaching, men and women began to stay together, claiming that they were spiritual and without lust. After a short time there were many instances of fornication, and that movement was nearly killed. In fact, it was even difficult to preach the gospel for a period of time because the Chinese people, mainly due to the ethical teaching of Confucius, hate any form of fornication. Thus, that Pentecostal movement gave Christianity a bad name in North China. We must never accept the deceptive teaching which claims that since we are sons of God and have the Holy Spirit we have no lusts in our flesh
19保罗说，『你们当凭著灵而行，就绝不会满足肉体的情欲了。』他接著说，『肉体纵任贪欲，抵抗那灵，那灵也抵抗肉体。』（加五17。）这不是恶的律与善的律之间的争战；这是肉体与那灵之间的争战。肉体与那灵彼此相对。这证明虽然我们凭著灵而行，但我们的肉体中仍有情欲，并且我们的肉体仍是那灵的仇敌。主耶稣说，『从肉体生的，就是肉体。』（约三6。）肉体就是肉体，没有甚么能改变其性质。绝不要接受一种思想，以为在你成为属灵的以后，你的肉体就改良了。这教训是很大的错谬，并且是危险的。
19Paul says, “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” He continues by saying that the flesh lusts against the Spirit and the Spirit against the flesh (Gal. 5:17). This is not the war between the evil law and the good law; it is the war between the flesh and the Spirit. The flesh and the Spirit are contrary to one another. This proves that, although we walk in the Spirit, we continue to have the lusts in the flesh and that our flesh remains the enemy of the Spirit. The Lord Jesus said, “That which is born of the flesh is flesh” (John 3:6). Flesh is flesh, and nothing can change its nature. Never accept the thought that after you become spiritual your flesh is improved. This teaching is a great error and is dangerous.
20加拉太五章二十四节说，『但那属基督耶稣的人，是已经把肉体连肉体的邪情私欲，都钉了十字架。』罗马六章六节说，我们的旧人已经钉十字架；但加拉太五章二十四节不同，这节不是说肉体、邪情、私欲已经钉十字架，乃是说我们必须把肉体连肉体的邪情私欲，都钉十字架。这里的思想与罗马八章十三节的思想相同，那里说，我们靠著那灵治死我们身体的行为。我们无法将我们的旧人钉十字架，因为我们的旧人就是我们这人。没有人能将自己钉在十字架上，用那样的方法自杀。然而，我们能藉著那灵钉死我们的肉体，意思是我们不断的治死我们的肉体。我们的旧人已经一次永远的与基督同钉十字架，但我们必须天天不断的将我们的肉体钉十字架。然后加拉太五章二十五节说，『我们若凭著灵活著，也就当凭著灵而行。』因此，加拉太五章揭示在我们的肉体与那灵之间的争战。虽然大多数译者发觉，很难断定加拉太五章二十五节的灵字是指我们人的灵还是圣灵，但我相信那是指调和的灵，圣灵与我们重生之灵的调和。我们必须凭著这样的灵而行。因此，加拉太五章的争战，是在我们的肉体与那灵之间的争战，与罗马七章里所描述的相争完全不同。罗马七章里所题的争战，是在两个律，善的律与恶的律之间的争战。这与那灵无关。甚至一些中国古老的著作也讨论到这点，称之为理欲之争。这些著作所指的『理』无疑是善的律。他们也题起那与理相争的『欲』在人的身体里。我年轻时，曾将这理欲之争与罗马七章比较，很惊讶的发觉二者是相同的。因此，我听见7一些基督教教师宣称罗马七章描述保罗得救以后的经历，就相当困扰。既然连古老的中国著作也题起理欲之争，既然这与保罗在罗马七章的经历相同，我们怎能说罗马七章是基督徒的经历？
20Galatians 5:24 says, “And they that are Christ’shave crucified the flesh with the affections and lusts.” Unlike Romans 6:6, which says that our old man has been crucified, Galatians 5:24 does not say that the flesh, affections and lusts have been crucified. It says that we must crucify the flesh with the affections and lusts. The thought here is the same as the thought in Romans 8:13, which says that by the Spirit we put to death the practices of our body. We cannot crucify our old man, because our old man is our being. No one can put himself on the cross and, in that way, commit suicide. However, we can crucify our flesh through the Spirit, meaning that we continually put our flesh to death. Our old man has been crucified with Christ once for all, but we have to crucify our flesh continually day by day. Then Galatians 5:25 says, “If we live in the Spirit, let us also walk in the Spirit.” Thus, Galatians 5 unveils the war between our flesh and the Spirit. Although most translators find it difficult to decide whether the spirit in Galatians 5:25 denotes our human spirit or the Holy Spirit, I am confident that it denotes the mingled spirit, the mingling of the Holy Spirit with our regenerated spirit. We must walk in such a Spirit. Thus, the warfare in Galatians 5 is the warfare between our flesh and the Spirit, a conflict utterly different from the war described in Romans 7. The war mentioned in Romans 7 is a war between two laws, the good law and the evil law. It has nothing to do with the Spirit. It is even discussed in some of the old Chinese writings, where it is called the war between the principle and the lust. The principle to which these writings refer is no doubt the law of good. They also mention the lust which fights against the principle is in man’s body. When, as a young man, I compared this war between the principle and the lust with Romans 7, I was surprised to find that they were identical. Thus, when I heard that some Christian teachers claim that Romans describes Paul’s experience after he was saved, I was quite bothered. Since even the old Chinese writings mentioned the war between the principle and the lust, and since this is identical with Paul’s experience in Romans 7, how can we say that Romans 7 is the experience of a Christian?
21罗马七章乃是描述保罗得救以前的经历。在他得救以前，他对神的律法非常热心，想要遵守律法，并行善以讨神喜悦。虽然数百年前中国人不认识神的律法，但他们的确领会罗马二章十四至十五节所说人的善良本性。照著罗马二章，人受造时在他的构成里有三样积极的事物。第一是人善良的本性，因外邦人顺著本性行律法上的事，（14，）显出律法的功用写在他们心里。（15上。）第二，人有良心。（15中。）第三，人有控告、辩护、定罪、并称义的思想。（15下。）每个人里面都有这三个元素。你不需要成为在基督里的信徒以得著这些。每个人都有善良的本性、良心和思想。由于这三个元素在人里面，就有在善的律与恶的律之间的争战，或照著中国的著作，就是理欲之争。罗马七章说到这争战。为甚么许多基督徒得救以后经历这样的相争？因为他们得救以前不关心他们的行为。他们和保罗不同，他们不渴望行善讨神喜悦。然而，许多好人，不但在中国人中间，就是全世界的人，也都渴望胜过他们的情欲。这样的人当然就经历罗马七章。他们经历善的律与恶的律之间的对抗。因此，罗马七章不是描述加拉太五章里所启示那灵与肉体之间的争战。加拉太五章的争战是基督徒典型的经历；罗马七章的争战是想要行善之人的经历，无论他们是不是基督徒。许多基督徒得救以后有罗马七章的经历，因为他们得救以后才定意要谨慎他们的行为，并尽其所能要作好。所以，他们得救以后，经历到保罗得救以前就知道的。这些基督徒实际上是在作数百年前中国人想要作的同样的事。然而，罗马七章所记载的挣扎，无论是得救以前或得救以后所遭遇的，都不是基督徒典型的经历，而是我们天然之人的经历。得救以前想要行善的人，在得救以前就有这经历。许多人得救以后，定意行善并讨神喜悦时，才经历这点。
21Romans 7 describes Paul’s experience before he was saved. Before he was saved he was very enthusiastic about God’s law, attempting to keep it and to do good in order to please God. Although the Chinese hundreds of years ago did not know the law of God, they did understand the good nature of man mentioned in Romans 2:14-15. According to Romans 2, man by creation has three positive things in his make-up. First is man’s good nature, for the Gentiles by nature do the things of the law (2:14), showing that the function of the law is written in their hearts (2:15). Second, man has a conscience (2:15). Third, he has the reasonings which accuse, excuse, condemn, and justify (2:15). Every human being has these three elements within him. You need not be a believer in Christ in order to possess them. Every person has the good nature, a conscience, and the reasonings. Due to the presence of these three elements in man there is a war between the good law and the evil law or, according to the Chinese writings, between the principle and the lust. Romans 7 refers to this war. Why do so many Christians experience such a conflict after they are saved? Because they were careless about their conduct before they were saved. Unlike Paul, they were not desirous to do good and to please God. However, many good people, not only among the Chinese but throughout the world, desire to overcome their lusts. Certainly such people experience Romans 7. They experience the antagonism between the good law and the evil law. Thus, Romans 7 does not describe the war between the Spirit and the flesh that is revealed in Galatians 5. The war in Galatians 5 is the typical experience of Christians; the war in Romans 7 is the experience of people who try to do good, regardless of whether they are Christians or not. Many Christians have the experience of Romans 7 after they are saved because it is only after they are saved that they decide to be careful about their behavior and try their best to be good. Therefore, they experienced after they were saved what Paul knew before he was saved. These Christians actually do the same thing that the Chinese tried to do hundreds of years ago. However, the struggle recorded in Romans 7, regardless of whether it is encountered before or after salvation, is not a typical Christian experience. It is an experience of our natural being. People who try to do good before they are saved have this experience prior to their salvation. Many others experience it only after they are saved, after they determine to do good and to please God.
22在每个人里面，无论他有没有得救，心思中都有善的元素，身体（肉体）中都有恶的元素。保罗至少用了三个辞来描述恶的元素－罪、恶、与罪的律。保罗称他心思中善的元素为『我心思的律』。这心思的律是善的律。因此我们有两个律，一个在我们的心思中，另一个在我们堕落的身体中。我们有这两个律，因为我们至少有两个生命。每个生命都有一个律。为甚么我们有善的律？因为我们有善的生命。为甚么我们有罪的律？因为我们有罪恶的生命。每个人都有这两个生命－神所造善的生命，以及因著堕落而进到人身体里撒但的生命。有些人坚持人性本恶，另有人宣称人性本善。有一天我读罗马七章，我找著这争辩的答案。两派都对；然而，他们只是部分对。两派都对，因为人不简单，人非常复杂。例如，人早晨也许相当好，举止像正人君子。他有人的生命，并且照著他这人生命的律行事为人。然而，那天晚上他到赌场去，行动就像鬼。他是鬼还是人？正确的答案是，他两者都是。以色列人在旷野的旅程中怨讟神和摩西，就被火蛇所咬，以致他们中间死了许多人。（民二一4～9。）摩西为百姓向神祷告，神就吩咐摩西把铜蛇挂在竿子上。那些以色列人是蛇还是人？他们是人，因为他们有人真正的样子和生命。他们也是蛇，因为蛇的毒素进入他们里面，并渗透他们。因此，铜蛇举起作他们的代表和代替。以色列人是人也是蛇。同样，主耶稣责备法利赛人说，『毒蛇之种。』一面，法利赛人是人的种类；另一面，他们是毒蛇之种。我们都有两种性情；一种性情是善的，因为那是神造的；另一种性情是恶的，因为那是撒但在人堕落的时候，注射到我们身体里的性情。善的性情在我们的心思里，恶的性情在我们的肉体中，就是我们堕落的身体中。每种性情都有个律，这两个律彼此相争。你若想要行善，无论你有没有得救，都会发现在这两个律之间的争战。然而，你若是无所谓的人，也许就不会领悟牠们。但每当你想要行善，你就会发现在你里面有这两个律。在你得救以前，你尽所能要行善，但至终你被打败。你发现你里面有两个彼此相争的东西。这是有些人想要发展刚强的意志，管制并压制他们身体中情欲的原因。无论他们怎样尝试，至终没有人能完全成功。
22In every human being, whether or not he has been saved, there is a good element in his mind and an evil element in his body, the flesh. Paul uses at least three terms to describe the evil element—sin, evil, and the law of sin. Paul terms the good element in his mind “the law of my mind.” This law of the mind is the law of good. Thus we have two laws, one in our mind and another in our fallen body. We have these two laws because we have at least two lives. With every life there is a law. Why do we have the law of good? Because we have a good life. Why do we have a law of sin? Because we have a sinful life. Every person has these two lives—the God-created life which is good, and the satanic life which came into man’s body as a result of the fall. Some people insist that man’s nature is evil; others claim that it is good. One day when I was reading Romans 7 I found the answer to this argument. Both schools are right; however, they are only partially right. Both schools are right because man is not simple. Man is very complicated. For example, in the morning a man may be quite nice, behaving himself as a gentleman. He has a human life and conducts himself as a man according to the law of his human life. However, that evening he attends a gambling casino and acts like a devil. Is he a devil or a man? The correct answer is that he is both. During their journey in the wilderness, the children of Israel spoke against God and Moses and they were bitten by fiery serpents which caused many of them to die (Num. 21:4-9). When the people prayed to God, God told Moses to lift up a brass serpent on a pole. Were those children of Israel serpents or men? They were men, because they had the actual appearance and life of men. They were also serpents because the serpentine poison entered into them and permeated them. Thus, a brass serpent was lifted up as their representative and substitute. The children of Israel were both men and serpents. Likewise, the Lord Jesus rebuked the Pharisees saying, “You generation of vipers.” On one hand, the Pharisees were the generation of men; on the other hand, they were the generation of poisonous serpents. We all have two natures: one nature is good, for it was created by God; the other nature is evil, for it is the nature of Satan injected into our body at the time of the fall. The good nature is in our mind, and the evil nature is in our flesh, which is our fallen body. With each nature there is a law, and the two laws fight against one another. If you try to do good, whether or not you are saved, you will discover the warfare between these two laws. However, if you are a careless person you may not realize them. But, whenever you try to be good you will discover these two laws within you. Before you were saved you tried your best to be good, but eventually you were defeated. You discovered that within you are two things fighting each other. This is the reason some people try to develop a strong will to control and suppress the lust in their body. Regardless of their attempts, eventually none of them can succeed fully.
23所以，罗马七章不是基督徒典型的经历。只要你是想要行善的人，你就会经历罗马七章里所描述的冲突。罗马七章的经历是为著那样的人。
23Therefore, Romans 7 is not the typical experience of a Christian. As long as you are a person who tries to do good you will have the experience of the conflict described in Romans 7. The experience of Romans 7 is for that kind of person
四那属这死的身体
d the body of this death
24在罗马六章六节，我们堕落的身体称为『罪的身体』；但在七章二十四节，却称为『那属这死的身体』。『罪的身体』，意思是身体由罪居住、霸占、占有并利用，来作罪恶的事。因此，在犯罪的事上，身体是活跃、有能、且满了力量的。『属死的身体』，意思是身体中毒、软弱、瘫痪且死沉，无法遵守律法，并行善讨神喜悦。因此，在遵守神的律法并行善讨神喜悦上，身体是软弱无能的，就像尸体一样。我们都经历过，在犯罪的事上，我们的身体是刚强有能的；牠从不会疲倦。但在遵守神的律法或行善讨神喜悦上，身体就软弱到极点，好像死了一样。所以，我们若想要凭自己遵守律法或讨神喜悦，就会像拖著尸体一样。我们越想要行善，我们的身体就越带给我们死。所以，使徒保罗称我们的身体为『那属这死的身体』，这死就是在想要遵守律法并讨神喜悦上的死。
24In Romans 6:6 our fallen body is called “the body of sin,” but in 7:24 it is called “the body of this death.” The “body of sin” means that the body is indwelt, occupied, possessed, and utilized by sin to do sinful things. Thus, in sinning the body is active, capable, and full of strength. The “body of death” means that the body is poisoned, weakened, paralyzed, and deadened, unable to keep the law and to do good to please God. Thus, in keeping the law of God and in doing good to please God the body is weak and impotent; it is like a corpse. We all have experienced that in doing sinful things our body is capable and strong; it can never be tired. But in keeping the law of God or in doing good to please God the body is weak to the uttermost, as if it were dead. Therefore, if we try to keep the law or to please God by ourselves, it will be like dragging a corpse with us. The more we attempt to do good, the more death our body brings us. So, the Apostle Paul calls our body “the body of this death,” that is, the death of trying to keep the law and please God
25关于罪的身体，这身体同其情欲在犯罪的事上是活跃、有能的，我们不需要试著用刚强的意志或用其他的凭藉压制牠。罗马六章六节告诉我们，因著我们的旧人已经与基督同钉十字架，我们『罪的身体』就『失效』了，意思就是牠现在失业了。既然犯罪的人，旧人，已经钉了十字架，他的身体就无事可作，且被解雇了。
25Regarding the body of sin, which is active and powerful with its lust in sinning, we do not need to try to suppress it by a strong will or by any other means. Romans 6:6 tells us that since our old man has been crucified with Christ, our “body of sin” has been “made of none effect,” meaning that it is now jobless. Since the sinning person, the old man, has been crucified, his body has nothing to do and is unemployed.
26关于属死的身体，我们不需要再拖著牠。既然我们是重生的新人，并脱离了旧人的律法，我们就不需要努力遵守律法，因这样的努力，只叫堕落的身体，就是肉体更死。只要我们凭著新人，同著我们的新丈夫，就是活的基督而活，我们就脱离了律法，并得救脱离肉体，脱离肉体中罪的律。五想要履行律法之人的苦恼
26Regarding the body of death, we do not need to drag it with us any longer. Since we are a regenerated, new man and are freed from the law of the old man, we do not need to strive to keep the law, for such striving only causes more death through the fallen body, which is the flesh. As long as we live by the new man with our new husband, the living Christ, we are freed from the law and delivered from the flesh and from the law of sin within it. E. The Wretchedness of Man Trying to Fulfill the Law
27人成了属肉的，是已经卖给罪了。（七14。）住在人的肉体之中，并没有善，（18，）人也不能制伏罪。（15～20。）在这样的情形里，人若像保罗那样想要履行神的律法，必然只会失败。每个这样尝试的人都被打败，并成为苦恼的人。堕落之人的肉体中有罪的律，所以是无助、无望的人。我们得救以后，不该想要履行神的律，或行善以讨神喜悦。若是这样，我们的确会经历罗马七章，并成为苦恼的人。我们需要领悟我们作为旧人，已经与基督同钉十字架；我们作为新人，已经脱离了旧人的律法，并且归与我们的新丈夫，就是复活的基督，使我们结果子给神，并在灵的新样里服事主。
27Man has become fleshly, sold under sin (v. 14). In man’s flesh dwells no good thing (v. 18), and man is unable to master sin (vv. 15-20). In such a situation, if man tries to fulfill the law of God as Paul did, man surely will have nothing but failure. Everyone who attempts this is defeated and becomes a wretched man. The fallen man with the law of sin in his flesh is a helpless and hopeless case. After we have been saved, we should make no attempt to fulfill the law of God or to do good in order to please God. If we do, we will certainly experience Romans 7 and become a wretched man. We need to realize that we, as the old man, have been crucified with Christ and that, as the new man, we are freed from the old man’s law and have been married to our new husband, the resurrected Christ, that we might bear fruit to God and serve the Lord in newness of spirit