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罗马书生命读经 · 第15篇

在我们灵里那灵的释放（二）

The freedom of the Spirit in our spirit(2)
1在本篇信息中，我们要继续看罗马八章一至六节。正如我们所看见的，罗马八章是罗马七章尖锐的对比。在七章，我们看见在我们肉体中律法的辖制；在八章，我们看见在我们灵里那灵的释放。我们来到八章，就从肉体中的辖制转到灵里的释放。
1In this message we shall continue our consideration of Romans 8:1-6. As we have seen, Romans 8 is a sharp contrast to Romans 7. In Romans 7 we see the bondage of the law in our flesh, and in Romans 8 we see the freedom of the Spirit in our spirit. As we come to chapter eight, we turn from bondage in the flesh to freedom in the Spirit
贰 生命之灵的律的释放
II. THE FREEDOM OF THE LAW OF THE SPIRIT OF LIFE
一 现今没有定罪
A. Now No Condemnation
2在罗马七章末了保罗呼喊：『我是个苦恼的人！谁要救我脱离那属这死的身体？』（24。）在八章开头保罗说，『如此，现今那些在基督耶稣里的，就没有定罪了。』（1。）罗马书里有两种定罪：外面、客观的定罪，以及里面、主观的定罪。外面的定罪来自神，里面的定罪来自我们自己。在罗马书前几章，我们看见神客观的定罪，例如三章十九节说，『好堵住各人的口，叫普世的人都伏在神的审判之下。』因此，客观的定罪是在神公义审判之下的结果。这种定罪完全由基督救赎的血解决了；基督救赎的血已拯救我们脱离神的审判。
2At the end of Romans 7 Paul cried out, “Wretched man that I am! Who will deliver me from the body of this death?” (v. 24). Paul opened chapter eight by saying, “There is now then no condemnation to those who are in Christ Jesus” (v. 1). In the book of Romans there are two kinds of condemnation: the outward, objective condemnation and the inward, subjective condemnation. The outward condemnation comes from God, and the inward condemnation comes from ourselves. We see the objective condemnation of God in the early chapters of Romans, for example in 3:19 which says “that every mouth may be stopped and all the world may become subject to the judgment of God.” Hence, objective condemnation results from being under the righteous judgment of God. This type of condemnation is completely solved by the redeeming blood of Christ. Christ’s redeeming blood has saved us from the judgment of God
1 在基督以外的定罪
1. The Condemnation outside of Christ
3里面、主观的定罪见于七章。当保罗哀叹：『我是个苦恼的人！』他不是在经历神的定罪，乃是在-经历来自他自己的定罪，就是想要遵守律法之人自我的定罪。这定罪是从人自己来的，不是从神来的。你越试著行善，并履行律法，就越会有里面的定罪。你若是个无所谓的人，从来不想行善，就不会经历里面的定罪。然而，你若说，『我必须正确、完全，』就会被你自己定罪。你越想要改良自己，就越会在自我的定罪之下。罗马七章的定罪是在基督以外之人的定罪，却为许多得救以后试著履行律法的基督徒所经历。这定罪不是来自神。神会说，『傻孩子，我不要你有这种定罪。你是自找麻烦。』许多基督徒解决了客观定罪的问题，却为自己制造里面定罪的问题。有些人被定罪到寝食难安的地步。我甚至认识一些人，他们由于主观的定罪，演变为精神问题。有些弟兄厉害的定罪自己不爱妻子，有些姊妹定罪自己对丈夫不亲切。至终，主观定罪的感觉走向极端，演变为精神问题。这样的人是在自我定罪的重压之下。
3The inward, subjective condemnation is found in chapter seven. When Paul lamented, “Wretched man that I am,” he was not experiencing the condemnation of God, but the condemnation that came from himself, the self condemnation of one who tries to keep the law. This condemnation comes from the person himself, not from God. The more you attempt to be good and fulfill the law, the more inward condemnation you will have. If you are a careless person, never trying to be good, you will not experience inward condemnation. However, if you say, “I must be right and perfect,” you will be condemned by yourself. The more you try to improve yourself, the more self - condemnation you will be under. The condemnation in Romans 7 is that of a person outside of Christ, although it is experienced by many Christians who attempt to fulfill the law after they are saved. This condemnation does not come from God. God would say, “Stupid child, I don’t want you to have this kind of condemnation. You have caused this trouble for yourself.” Many Christians, having solved the problem of objective condemnation, have created for themselves the problem of inward condemnation. Some have been so condemned that they could not eat or sleep properly. I even know of some people who developed mental problems due to subjective condemnation. Some brothers condemned themselves severely for not loving their wives, and certain sisters judged themselves for not being kind to their husbands. Eventually, the sense of subjective condemnation became so extreme they developed mental problems. Such people are under a tremendous weight of self - condemnation.
2 现今在基督里没有定罪
2. Now No Condemnation in Christ
4保罗在七章末了苦恼的呼喊以后，得胜的宣告：『如此，现今那些在基督耶稣里的，就没有定罪了。』『八1。』这就是说，他在罗马七章所经历的，不是在基督里的经历。他在基督以外，照著心思中的律挣扎，遵守神的律，以讨神喜悦，但他完全被罪的律所打败。那是他还未在基督里之时发生的。因此，保罗定罪自己。他因著这种里面、主观的定罪，深深的知罪自责。但『现今』『在基督耶稣里』，不再有这种定罪了。保罗『没有定罪』了，因为在基督里他不需要凭自己遵守神的律，那种努力只会产生自我定罪；『没有定罪』了，因为在基督里他有生命之灵的律，是比罪的律更有能力的，并释放他脱离罪的律；现今『没有定罪』，不是因著基督救赎之血除去了神客观的定罪，乃是因著生命之灵的律，在他灵里带进那灵的释放，突破了他一切主观的定罪；『没有定罪』，因为他已得释放脱离神的律与罪的律。二生命之灵的律的释放在罗马八章保罗不是说，『在基督耶稣里没有定罪，因为耶稣的血洗净了我。』这样的定罪不是被血对付的。我们得释放脱离主观的定罪，不是因著洗净我们的血，乃是因著释放我们的律。有个释放我们脱离里面定罪的律。这释放我们的律比任何一种律的潜能都大。虽然我们外面有神的律在要求，我们心思中有善的律赞同神的律，我们身体中有罪的律与善的律交战并打败牠，然而我们必须赞美主，在我们灵里有生命之灵的律。没有一个律能胜过这律。谁能打败生命之灵？没有甚么人事物能打败生命之灵。这生命之灵的律是生命之灵自然的能力。牠是宇宙中最有能力的律；牠在我们里面，并释放我们。
4Paul, after his cry of wretchedness at the end of chapter seven, declared in a victorious way, “now then no condemnation in Christ Jesus.” This means that what he experienced in Romans 7 was not an experience in Christ. Without Christ, or outside of Christ, he struggled according to the law in his mind to keep the law of God in order that he might please God, but he was totally defeated by the law of sin. That occurred when he was without Christ. Thus Paul condemned himself. He had a deep conviction of this inward, subjective condemnation. But “now” “in Christ Jesus” there is no longer this kind of condemnation. Paul had “no condemnation” because in Christ he did not need to keep the law of God by himself, an effort which produced self-condemnation; “no condemnation” because in Christ he had the law of the Spirit of life which is more powerful than the law of sin and which set him free from the law of sin; “no condemnation” now, not because of the redeeming blood of Christ which removed the objective condemnation of God, but because of the law of the Spirit of life which brought in the freedom of the Spirit in his spirit and which broke through all his subjective condemnation; and “no condemnation” because he was freed from both the law of God and the law of sin. B. The Freedom of the Law of the Spirit of Life In Romans 8 Paul does not say, “There is no condemnation in Christ Jesus because the blood of Jesus has cleansed me.” This kind of condemnation is not dealt with by the blood. We are freed from subjective condemnation, not because of the blood which cleanses us, but because of the law which liberates us. There is a law which sets us free from inward condemnation. This law that releases us has the greatest potential of any law. Although we have the law of God outside of us demanding, the law of good in our mind agreeing with the law of God, and the law of sin in our body warring against and defeating the law of good, we must nevertheless praise the Lord that in our spirit is the law of the Spirit of life. No law can prevail against this law. Who can defeat the Spirit of life? Nobody and nothing can defeat the Spirit of life. This law of the Spirit of life is the spontaneous power of the Spirit of life. It is the most powerful law in the universe; it is in us and it sets us free.
5这生命之灵的律如何释放我们？这律是用『超越』的方法释放我们。照著古时作战的方法，有些士兵若被敌军包围，他们就必须打出一条路来突围。然而，在现代的战争中没有这样的需要。我们若被仇敌包围，我们不需要突围－我们有向上的路。我们有往上的路。因此，我们可以对撒但说，『撒但，与我相比你是有能力的。但你岂不知我有一位在我灵里，也在诸天之上的奇妙之神么？我也许很难到诸天之上，但这对祂是很容易的。祂在我里面，也在诸天之上。撒但，我不需要突围。我只要说，『赞美主，』我就在三层天上。撒但，你和你的攻击军队在我脚下，我是自由的。』你若以为这只不过是很好的理论，让我加以应用，使其成为非常实际的。假定有位姊妹要照著以弗所五章服从丈夫。她说，『我喜欢这话。这十分甜美、圣别。我要使自己服从丈夫。』这就是运用心思，试著履行以弗所五章所给的命令。然而，当她定意实行这点时，奇特的事就发生了。她的环境似乎改变了，她没有服从，并且适得其反。向来对她亲切温柔的丈夫，在她定意服从他的早晨，变得相当差劲。她非常失望，无法履行这命令。撒但来抵挡她，包围她，并攻击她。她越想要压抑她对丈夫行为的怒气，就越生气，直到最终她控制不了她的脾气。她的挣扎，她的企图，尽归徒然。这位姊妹失败了，因为她使用错误的策略。每当我们被仇敌包围，我们该忘记一切突围的企图，并且说，『赞美主！阿们！』我们立刻就会超越。一切仇敌都会在我们脚下，包括激怒我们的人在内。你若不信这点，我请你试试看。这个策略真管用；这是攻击仇敌最『新式』、最有效的武器。没有定罪，倒有赞美。为甚么有赞美和释放而没有定罪？因为生命之灵的律释放我们脱离了罪与死的律。
5How does the law of the Spirit of life set us free? It frees us in a “super” way. If, according to the ancient method of warfare, some soldiers were surrounded by enemy troops, they would have had to fight their way through. However, in modern warfare there is no such need. If we are surrounded by the enemy, we need not fight through—we have a way up. We have an upward way. Thus, we may say to Satan, “Satan, compared to me you are powerful. But don’ty ou know that I have a wonderful God who is both in my spirit and in the heavens? It may be difficult for me to go to the heavens, but it is easy for Him. He is both in me and in the heavens. Satan, I don’t need to fight through. I just say, ‘Praise the Lord’ and I am in the third heaven. Satan, you and your attacking army are under my feet, and I am free.” In case you think this is little more than a good theory, let me apply it and make it very practical. Suppose we have a sister who wants to submit to her husband according to Ephesians 5. She says, “I love this word. It is so sweet and holy. I want to submit myself to my husband.” This is simply the exercise of her mind as it attempts to fulfill the commandment given in Ephesians 5. However, when she determines to practice this, something strange happens. It seems that her surroundings change and the very opposite of submission occurs. Her husband, who is always nice and gentle with her, on the very morning that she determines to submit to him, is quite mean. Much to her disappointment, she fails to fulfill the commandment. Satan comes up against her, surrounds her, and attacks her. The more she tries to suppress her irritation with her husband’s behavior, the more angry she becomes, until she finally loses control of her temper. Her struggle, her attempt, was vain. The sister was defeated because she used the wrong strategy. Whenever we are surrounded by the enemy we should forget about every attempt of fighting through and say, “Praise the Lord! Amen!” Immediately we will be transcendent. Every enemy, including the people who aggravate us, will be under our feet. If you do not believe this, I ask you to try it. This strategy works; it is the most “modern,” most prevailing weapon against the enemy. Instead of condemnation there is praise. Why is there praise and release instead of condemnation? Because the law of the Spirit of life frees us from the law of sin and death.
6对于两种定罪，有两种不同的救治。钉十字架之基督的血是客观定罪的救治，在我们灵里的生命之灵－经过过程的基督成为赐生命的灵－是主观定罪的救治。我们经历主观的定罪时，所需要作的乃是赞美主，我们就会超越。这时候不要祷告，因为你越祷告，就越会经历定罪。你也不该说，『主，我应用你的血。』那不是这种情形的救治，而是对疾病下错药的治疗。我们在主观的定罪之下时，就需要生命之灵。『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』（罗八2。）
6For the two types of condemnation we have two different remedies. The blood of the crucified Christ is the remedy for objective condemnation, and the Spirit of life—Christ processed to be the life-giving Spirit—within our spirit is the remedy for subjective condemnation. When we experience subjective condemnation, all we need to do is praise the Lord and we will be transcendent. Do not pray at such a time, for the more you pray, the more condemnation you will experience. Neither should you say, “Lord, I apply Your blood.” This is not the remedy for this kind of situation. It is the wrong medication for the illness. When we are under subjective condemnation we need the Spirit of life. “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death
1 在基督里
1. In Christ
7这不是在基督以外的经历，乃完全是在基督里的经历。在基督里，不是在亚当里，也不是在我们自己里面，我们有生命之灵，就是在我们灵里基督自己那赐生命的灵。在基督里，我们的灵因著有基督作生命而活过来。因为我们在基督里，所以生命之灵，就是基督自己，就住在我们灵里，并使祂自己与我们的灵调和成一灵。在基督里我们有被点活的灵、神圣的生命、和生命之灵。在基督里这三样－我们的灵、神圣的生命、和生命之灵－都调和成一个单位。在基督里，这个单位有自然的能力，就是生命之灵的律；我们照著调和的灵而行，这律就不断释放我们脱离罪与死的律。
7This is not an experience outside of Christ, but an experience absolutely in Christ. In Christ, not in Adam nor in ourselves, but in Christ, we have the Spirit of life, who is Christ Himself as the life-giving Spirit, in our spirit. In Christ our spirit has been made alive with Christ as life. Because we are in Christ the Spirit of life, who is Christ Himself, dwells in our spirit and mingles Himself with our spirit as one spirit. In Christ we have our quickened spirit, the divine life, and the Spirit of life. In Christ these three—our spirit, the divine life, and the Spirit of life—are all mingled as one unit. In Christ, with this unit, there is the spontaneous power, which is the law of the Spirit of life, that continually sets us free from the law of sin and death as we walk according to the mingled spirit
2 每天的
2. Daily
8这经历不是一次永远的；牠必须是每天不断的经历。我们需要天天时时刻刻活在调和的灵里，照著这灵而行，并将我们的心思置于这奇妙的灵，忘记我们要遵守神的律法，并且行善以讨神喜悦的企图。因为一旦我们漂回想要行善的老旧、习惯作法，我们立刻就与生命之灵大能的律绝缘。我们必须仰望主，使我们一直住在我们的灵里，好享受生命之灵的律的释放。
8This experience is not once for all; it must be a continuous daily experience. Day after day, moment after moment, we need to live in the mingled spirit, walk according to this spirit, and have our minds set on this wonderful spirit, forgetting our attempts of keeping the law of God and of doing good in order to please God. For once we drift back to our old, habitual way of trying to do good, we are insulated immediately from the powerful law of the Spirit of life. We must look to the Lord that we may abide in our spirit always so that we may enjoy the freedom of the law of the Spirit of life.
三 律法有所不能的
C. The Impossibility of the Law
9罗马八章三节说，『律法因肉体而软弱，有所不能的，神，既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。』本节说，律法有所不能的，不是指无所不能的生命之灵的律，乃是指在我们身外神的律法。神的律法有所不能的，因为律法因肉体而软弱。肉体是软弱的因素，产生八章三节所题的不能。
9Romans 8:3 says, “For what is impossible to the law, in that it was weak through the flesh, God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” This verse says that there is an impossibility related to the law, referring not to the law of the Spirit of life, with which there is no impossibility, but to the law of God outside of us. There is an impossibility associated with the law of God because that law is weak through the flesh. The flesh is the factor of weakness, producing the impossibility mentioned in 8:3
10八章三节的主辞是神。神既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。本节是罗马八章最深的一节，很难领会。『罪之肉体』是甚么？罪之肉体是我们的身体。八章三节里『罪之肉体』相当于六章六节里『罪的身体』，那里告诉我们，我们的旧人已经与基督同钉十字架，使罪的身体失效。为甚么我们的身体称为『罪的身体』和『罪之肉体』？因为我们从罗马七章看见，罪住在我们的身体里。我们的身体既是罪的居所，就称为『罪的身体』。我们的身体既成了堕落的身体，也就称为『肉体』，就是『罪之肉体』。我们在遵守神律法上的软弱，乃是随著我们罪的身体。我们的身体在遵守神的律法上，软弱到极点。虽然我们的心思想要遵守神的律法，我们的身体却没有力量这样作，牠因罪而软弱并瘫痪。罪好像使小孩子的身体瘫痪并残废的小儿痳痺症一样。同样，我们人的身体因罪瘫痪了。在遵守神的律法上，这罪的身体是软弱的基本因素。罗马八章三节说，神的律法因肉体而软弱。为甚么神的律法成为软弱的？乃是因著肉体。神的律法有所要求，但罪人的身体无法履行这些要求，因为身体里面有罪这软弱的因素。
10The subject of 8:3 is God. God sent His own Son in the likeness of the flesh of sin and concerning sin, and condemned sin in the flesh. This verse, the deepest verse in Romans 8, is very difficult to understand. What is the “flesh of sin”? The flesh of sin is our body. The “flesh of sin” in 8:3 corresponds to the term “the body of sin” in 6:6, where we are told that our old man has been crucified with Christ that “the body of sin” might be made of none effect. Why is our body called “the body of sin” and the “flesh of sin”? Because, as we have seen from Romans 7, sin dwells in our body. Since our body is the dwelling place of sin, it is called “the body of sin.” Since our body has become a fallen body, it is also called the “flesh,” that is, the “flesh of sin.” Our weakness in keeping the law of God is with our body of sin. Our body is weak to the uttermost in keeping the law of God. Although our mind wants to keep the law of God, our body does not have the strength to do it. It is weakened and paralyzed by sin. Sin is like the polio that paralyzes and cripples children’s bodies. Likewise, our human bodies have been paralyzed by sin. This body of sin is the basic factor of weakness in keeping the law of God. Romans 8:3 says that the law of God was weak through the flesh. Why has the law of God become weak? Because of the flesh. The law of God makes its demands, but the bodies of sinners cannot fulfill them because within the body is sin as the weakening factor
11罪的身体或罪之肉体虽然在遵守神的律法上极其软弱，在犯罪上却很有能力。除非你有主的怜悯和恩典，否则你很难坐在召会的聚会中。你考虑是否参加祷告聚会时，也许说，『我昨晚睡得不好，我头痛。我太累了，不能去聚会。』然而，若有人邀请你去电影院，罪的身体就有动力、有能力。所以，我们的身体向著神的律法是软弱的，向著犯罪却是刚强的。因此，神的律法因我们罪的身体而软弱。
11Although the body of sin or the flesh of sin is exceedingly weak in keeping the law of God, it is powerful in committing sin. Unless you have the Lord’s mercy and grace, it is difficult for you to sit through the church meetings. As you consider attending a prayer meeting you may say, “I didn’t sleep well last night and I have a headache. I’mt o o tired to go to the meeting.” However, if someone invites you to go to the movie theater, the body of sin is energetic and powerful. Therefore, our body is weak toward the law of God, but very strong toward committing sin. Hence, through our body of sin the law of God is weak
四 罪被定罪
D. Sin Condemned
12律法既因罪的身体而软弱，神怎么办？神怎么处理这情形？神的律法有所要求，却因肉体而被削弱了。问题不在律法本身；难处在于罪和罪之肉体。罪是主犯，罪之肉体是帮凶。二者一同作工。神若要解决问题，必须同时对付罪与肉体。虽然罪（不是肉体）是主要的问题，但二者神都必须对付。
12Since the law is weak through the body of sin, what did God do about it? What has God done with this situation? The law of God makes its demands, but it has been weakened through the flesh. The problem is not with the law itself; the difficulty is with sin and the flesh of sin. Sin is the transgressor and the flesh of sin is the helper. The two of them work together. If God was to solve the problem, He would have had to deal with both sin and the flesh. Although sin, not the flesh, is the foremost problem, God must deal with them both
13祂怎么作？神的作法很奇妙，过于人的言语所能充分解释。神乃是『在罪之肉体的样式里』，差来了自己的儿子，藉此解决问题。神是智慧的，祂知道不该差祂的儿子成为罪之肉体，因祂若那样作，祂的儿子就与罪有所牵连。所以，祂乃是『在罪之肉体的样式里』，差来了祂的儿子，就如摩西在旷野举起的铜蛇所豫表的，（民二一9，）以及主耶稣自己所题起的。在约翰三章十四节耶稣说，『摩西在旷野怎样举蛇，人子也必照样被举起来，』指明铜蛇是豫表祂自己在十字架上作我们的代替。耶稣在十字架上时，祂在神眼中是蛇的形状。耶稣钉在十字架上时，神看祂就是看见蛇的形状。蛇是谁？撒但。注射到人的身体里，使其变质为罪之肉体的罪是甚么？撒但的性情。因此，罪之肉体实际上的意思，就是带著撒但性情的肉体。圣经说，神的儿子耶稣成了肉体。（约一14。）然而，这绝不是说，耶稣成了有撒但性情的肉体，因为罗马八章三节说，祂乃是在『罪之肉体的样式里』被差来，因此指明耶稣只取了『肉体的样式』，没有肉体罪恶的性情。不但如此，林后五章二十一节说，『神使那不知罪的〔基督〕，替我们成为罪…。』虽然本节清楚说，基督成为罪，但这不是说，祂在性情上是罪恶的。祂只成为『罪之肉体的样式』。铜蛇有蛇的形状，却没有蛇的毒素；牠有蛇的形状而没有蛇的性情。基督在形状上成了罪，祂里面『没有罪』；（林后五21，来四15；）祂与罪的性情无关。祂只是为著我们成了蛇的形状，『在罪之肉体的样式里。』
13How did He do it? God did it in a marvelous way, in a way that is beyond human words to explain adequately. God solved the problem by sending His own Son “in the likeness of the flesh of sin.” God was wise. He knew that He should not send His Son to be the flesh of sin, for, if He did that, His Son would have been involved with sin. Therefore, He sent His Son “in the likeness of the flesh of sin,” as typified by the brass serpent lifted up by Moses in the wilderness (Num. 21:9) and mentioned by the Lord Jesus Himself. In John 3:14 Jesus said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up,” indicating that the brass serpent was a type of Himself on the cross in our stead. When He was on the cross, Jesus was in the form of the serpent in the eyes of God. When God looked upon Jesus as He was nailed to the cross, He saw Him in the form of the serpent. Who is the serpent? Satan. What is the sin that was injected into man’s body, transmuting it into the flesh of sin? The nature of Satan. Hence, the flesh of sin actually means the flesh with the nature of Satan. The Bible says that Jesus, the Son of God, became flesh (John 1:14). However, this absolutely does not mean that Jesus became the flesh with the nature of Satan, because 8:3 says that He was sent in “the likeness of the flesh of sin,” thereby indicating that Jesus assumed only “the likeness of the flesh,” not the sinful nature of the flesh. Furthermore, 2 Corinthians 5:21 says, “For he hath made him [Christ] to be sin for us….” Although this verse says clearly that Christ was made sin, it does not mean that He was sinful in nature. He was made only “in the likeness of the flesh of sin.” The brass serpent had the serpentine form of the serpent, but it did not have the poison of the serpent. It had the serpentine form without the serpentine nature. Christ was made sin in form. Within Him there was “no sin”; (2 Cor. 5:21; Heb. 4:15); He had nothing to do with the nature of sin. He was only made in the form of the serpent, “in the likeness of the flesh of sin” for us.
14约翰十二章三十一节说，『现在这世界受审判，这世界的王要被赶出去。』主耶稣说这些话的时候，是说到祂将在十字架上受死。主说祂钉十字架的时候，将是撒但受审判的时候，因撒但是这世界的王，他的审判在约翰十二章三十一节已经宣告出来了。挂在十字架上的是耶稣，但在神眼中，是撒但在那里受了审判。所以，希伯来二章十四节说，基督藉著死，废除那掌死权的，就是魔鬼，撒但。基督在十字架上，藉著祂在肉体里的死，废除了撒但。在十字架上，基督『在罪之肉体的样式里』，不但是罪人的代替，除去他们一切的罪；祂也在蛇的形状里钉十字架，完全废除撒但，魔鬼。由于罪之肉体，神的律法是软弱的。所以，神必须对付肉体与罪。祂『在罪之肉体的样式里』，就是在蛇的形状里，差来了祂的儿子。基督将这肉体带到十字架上，并将牠钉在那里。所有在灵界里的，就是天使和邪灵，都知道这事的意义。我们进入永世里，就会回顾并且说，『现在我领会撒但如何藉著基督在十字架上的肉体而被击伤。』藉著基督自己穿上的肉体，撒但被击伤、废除，因为那肉体乃是在蛇的形状里。当那肉体被钉在十字架上时，撒但就被击伤并废除了。罗马八章三节不但说，神『在罪之肉体的样式里』差来了祂的儿子，也说祂『为著罪』差来了祂的儿子。有些译本将『为著罪』译为『作为为著罪的祭物』，将这里的罪字当作是指赎罪祭。虽然这解释不算错，但没有完全表达其思想。保罗的思想是，神差来了祂的儿子，不但是『在罪之肉体的样式里』，也是『为著罪』，就是为著与罪有关的一切，使祂定罪罪并与罪有关的一切。与罪有关联的一切，都在十字架上基督的肉体里被定罪。绝不要忘记罪是撒但的性情。撒但的性情，就是罪，乃是在肉体里；基督成了罪之肉体的样式而与肉体联合。所以当基督在肉体的样式里，并为著罪被钉在十字架上时，罪与撒但就都在此被定罪了。（请参读『神新约的经纶』第三章－译者注。）
14John 12:31 says, “Now is the judgment of this world: now shall the prince of this world be cast out.” When the Lord Jesus uttered these words He was speaking about His coming death on the cross. The Lord was saying that the time of His crucifixion would be the time of Satan’s judgment, for Satan is the prince of this world whose judgment was announced in John 12:31. It was Jesus who hung on the cross, but, in the eyes of God, Satan was judged there. Therefore, Hebrews 2:14 says that through death Christ destroyed him that had the power of death, the devil, Satan. Christ destroyed Satan by His death in the flesh on the cross. On the cross Christ “in the likeness of the flesh of sin” was not only a substitute for sinners, taking away all their sin; He was also crucified in the form of the serpent, completely destroying Satan, the devil. Due to the flesh of sin, the law of God was weak. Therefore, God had to deal with both the flesh and sin. He sent His Son “in the likeness of the flesh of sin,” that is, in the form of the serpent. Christ brought this flesh to the cross and crucified it there. All of the beings in the spiritual world, the angels and the evil spirits, know the significance of this. When we enter into eternity we will look back and say, “Now I understand how Satan was bruised through the flesh of Christ on the cross.” Satan was bruised, destroyed through the very flesh that Christ put on Himself, because that flesh was in the form of the serpent. When that flesh was crucified on the cross, Satan was bruised and destroyed. Romans 8:3 not only says that God sent His Son “in the likeness of the flesh of sin,” but also that He sent Him “concerning sin.” Some versions render “concerning sin” as “as an offering for sin,” taking the word sin here to be a reference to the sin offering. Although this interpretation is not wrong, it does not fully convey the thought. Paul’s thought is that God sent His Son, not only “in the likeness of the flesh of sin,” but also “concerning sin,” that is, for everything related to sin, that He might condemn sin and everything related to it. Everything associated with sin was condemned in the flesh of Christ on the cross. Never forget that sin is the nature of Satan. Satan’s nature, that is, sin, was in the flesh, and Christ put on this flesh in which sin, the nature of Satan, dwelt. Then Christ took this flesh to the cross and crucified it. By this both sin and Satan were condemned.
15撒但急切并快乐的进入人的身体，乐于得著住所；他进入以后，人的身体就成了肉体。无论撒但多智慧，他绝不能胜过神。神比他智慧多了。神在撒但住于其中的罪之肉体的样式里，差来了祂的儿子，并将其钉在十字架上。好像撒但曾这样想：『现在我能进入人的身体了。』然而，撒但不知道这是陷阱。当撒但进到人的身体里，他就陷在其中。所以当主耶稣被钉死的时候，就藉著死把撒但击伤了。神这样作，一次就解决了两个问题：祂解决罪的问题与罪之肉体的问题。神解决了罪的问题，其性质和源头是撒但；也解决了肉体的问题。赞美主！
15Satan was eager and happy to enter into man’s body, which became the flesh after he entered it, being glad to have a lodging place. Regardless of how wise Satan is, he can never surpass God. God is much wiser. God sent His Son in the likeness of this flesh in which Satan was and condemned it on the cross. It was as if Satan had thought, “Now I can get into man’s body.” However, Satan did not realize that this was a trap. When Satan took the bait, he was trapped. We may use the illustration of a mousetrap. It is difficult to catch a mouse because the mouse always runs away. However, we may use a mousetrap with some bait. The mouse comes into the trap, intrigued with the prospect of having the bait in his possession. Then he gets trapped and a man can easily crush him. Likewise, Satan has been trapped and bruised in the flesh of Christ on the cross. In doing this God solved two problems at once: He solved the problem of sin and of the flesh of sin. God has solved the problem of sin, the nature and source of which is Satan, and the problem of the flesh. Praise the Lord
五 成就律法义的要求
E. The Righteous Requirement of the Law Fulfilled
16罗马八章四节说，『使律法义的要求，成就在我们这不照著肉体，只照著灵而行的人身上。』八章三节的结束是一个撇点，这事实指明本节所成就的是为著下一节。神在肉体里定罪了罪，使律法义的要求，成就在我们身上。关于神的律法，由于肉体而有所不能的。所以，神就『在罪之肉体的样式里』，差来了祂的儿子，并定罪了罪，解决罪与肉体的双重问题，使律法义的要求成就在我们身上。『我们』指『不照著肉体，只照著灵而行的人』。保罗的著作很奇妙。在八章二节，他题起圣灵；在八章四节，他不但说到圣灵，更说到人的灵。圣灵是生命之灵，而由圣灵内住并与圣灵调和之人的灵，乃是我们照著而行的灵。生命的圣灵在我们人的灵里。我们若照著这调和的灵而行，律法一切义的要求，自然而然就会得成就。我们不需要遵守律法。律法的要求自然而然藉著生命之灵的律得成就。
16Romans 8:4 says, “That the righteous requirement of the law might be fulfilled in us, who do not walk according to flesh, but according to spirit.” The fact that 8:3 ends with a comma indicates that what was accomplished in that verse is for the following verse. God condemned sin in the flesh in order that the righteous requirement of the law might be fulfilled in us. There was an impossibility related to the law of God due to the flesh. Therefore, God sent His Son “in the likeness of the flesh of sin” and condemned sin, solving the dual problem of sin and the flesh, that the righteous requirement of the law might be fulfilled in us. The “us” refers to those “who do not walk according to flesh, but according to spirit.” Paul’s writing is marvelous. In 8:2 he mentions the Holy Spirit and in 8:4 he refers not only to the Holy Spirit, but even the more to the human spirit. The Holy Spirit is the Spirit of life, and the human spirit indwelt by and mingled with the Holy Spirit is the very spirit according to which we walk. The Holy Spirit of life is in our human spirit. If we walk according to this mingled spirit, all the righteous requirements of the law will be fulfilled spontaneously. There is no need for us to keep the law. The requirements of the law are fulfilled spontaneously by the law of the Spirit of life.
六 心思是关键
F. The Mind as the Key
17下一节提供进一步的解释：『因为照著肉体的人，思念肉体的事；照著灵的人，思念那灵的事。』（5。）保罗题起生命之灵并与圣灵调和之人的灵以后，就说到心思。保罗先前在七章二十五节题过心思，那里说，『我自己用心思服事神的律，…』『我自己用心思，』这话指明七章二十五节里的心思是独立的。八章里的心思不一样；这心思乃是置于灵的事上。在七章，心思出去独立行动；在八章，心思回来倚靠灵，不再凭自己行动。
17The next verse offers some further explanation. “For those who are according to flesh mind the things of the flesh; but those who are according to spirit, the things of the Spirit.” After mentioning the Spirit of life and the human spirit mingled with the Holy Spirit, Paul comes to the mind. Paul has mentioned the mind previously in 7:25, which says, “With the mind I myself serve as a slave the law of God….” The phrase “with the mind I myself” indicates that the mind in 7:25 was independent. The mind in chapter eight is different; it is a mind set upon the things of the Spirit. In Romans 7 the mind goes out to act independently; in Romans 8 the mind returns to rely upon the spirit, no longer acting on its own
18心思的地位有如妻子。妻子生活最智慧的路，就是不独立行动，乃是到她丈夫这里来。妻子若有难处，不该凭自己处理，而该请教她的丈夫。在七章，心思是独立的，是行动像丈夫的妻子。在八章，心思维持她作妻子的地位，不再凭自己出去，乃是一直回到丈夫这里。八章里的心思说，『亲爱的灵丈夫，我该作甚么？』灵丈夫回应说，『亲爱的妻子，你不需要作甚么。我会处理这情形。』罗马七、八章给我们看见，同样的心思也许有两种不同的行动。在七章，心思在错误、自居为丈夫的地位上独立行动。在八章，心思成为正确的妻子，维持她正确的地位，并回来倚靠她的丈夫，就是灵。我们要用八章六节结束本篇信息：『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』由本节我们能看见，甚至心思也能成为生命。独立的心思无法遵守神的律法，但心思置于灵，乃是生命平安。这样的心思满了享受和安息。平安是为著安息，生命是为著享受。当心思置于灵，就没有失败、定罪、或消极的感觉－只有生命和平安，享受和安息。那本身不能遵守神律法的心思，藉著置于灵，就能成为生命和平安的心思。
18The mind has the position of a wife. The wisest way for a wife to live is not to act independently, but to come to her husband. If the wife has a difficulty, she should not deal with it on her own. She should refer it to her husband. In Romans 7 the mind was independent, a wife behaving as a husband. In Romans 8 the mind maintains her position as the wife, no longer going out on her own, but always returning to the husband. The mind in chapter eight says, “Dear husband spirit, what should I do?” The husband spirit responds, “Dear wife, you don’t need to do anything. I will take care of the situation.” Romans 7 and 8 show us that the same mind may have two different actions. In chapter seven the mind acts independently in a wrong, self- assuming position as the husband. In chapter eight the mind becomes the proper wife, maintaining her rightful position and returning to rely upon her husband, the spirit. We conclude with 8:6. “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” From this verse we can see that even the mind can be life. The independent mind cannot keep the law of God, but the mind set upon the spirit is life and peace. Such a mind is full of enjoyment and rest. Peace is for rest and life is for enjoyment. When the mind is set on the spirit, there is no defeat, condemnation, or negative feelings—only life and peace, enjoyment and rest. The very mind that, in itself, is unable to keep the law of God can be a mind of life and peace by being set on the spirit.
19这不是理论；这在实行上非常管用。你若实行这事，就会亲自证实。保罗不是照著理论，乃是照著他的经历写罗马八章。律法很容易就自然而然得著成就。事实上，我们甚至不需要自己作这事，因为律法会自然而然、不知不觉的成就在我们身上。即使我们无意成就律法，也会发觉律法得了成就。你也许无意爱你的妻子，却不知不觉的爱了她。你也许不觉得服从你的丈夫，却完全服从了而不察觉。这是藉著将心思置于灵，自然、自动的成就律法的要求。在七章二十五节和八章六节的心思，无论是向灵独立或倚靠灵，都是代表人自己。所以，心思向灵独立，意思就是人凭自己行动，不倚靠灵。但心思倚靠灵，人就不凭自己行动，乃倚靠灵。因此，将心思置于灵，意思就是将全人置于灵，并照著灵行动。现今基督是住在我们灵里那赐生命的灵，作我们的生命和一切，我们不该再照著我们独立的心思，凭自己行动。我们必须保守我们的心思与我们的灵合一，并且照著灵行动、行事、并为人，使我们脱离罪的律，脱离肉体，并使我们自然而然成就神律法义的要求。这就是在基督里，藉著生命之灵的律得释放，脱离罪与死的律。这也是享受内住的基督，作我们的生命和生命的供应。
19This is not a theory; it works in practice. If you practice it, you will see for yourself. Paul did not write Romans 8 according to theory, but according to his experience. It is easy for the law to be fulfilled spontaneously. In fact, we do not even need to do it ourselves, for the law will be fulfilled in us spontaneously and subconsciously. Even though we have no intention of fulfilling the law, we find that it is fulfilled. You may have no intention of loving your wife, yet you love her unconsciously. You may have no awareness of submitting to your husband, yet you are entirely submissive without realizing it. This is the spontaneous, automatic fulfillment of the requirement of the law by having the mind set upon the spirit. In both 7:25 and 8:6, the mind, whether it is independent of or dependent upon the spirit, represents the person himself. So, when the mind is independent of the spirit it means that the person acts on his own, not relying upon the spirit. But when the mind is dependent on the spirit the person does not act on his own; he relies on the spirit. Hence, to have the mind set on the spirit means to have our whole being set on the spirit and to act according to the spirit. As Christ now is the life-giving Spirit indwelling our spirit as our life and our everything, we should no longer act on our own according to our independent mind. We must keep our mind one with our spirit and act, walk and have our being according to the spirit that we might be freed from the law of sin and from the flesh and that we might spontaneously fulfill the righteous requirement of the law of God. This is to be set free from the law of sin and death by the law of the Spirit of life in Christ. This is also to enjoy the indwelling Christ as our life and life-supply