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罗马书生命读经 · 第39篇

藉著思念灵住在基督里

Abiding in Christ by minding the Spirit
1罗马八章不但是罗马书的核仁，也是全本圣经的核仁。为这缘故，这段话中的经历必须成为我们的日常生活。
1Romans 8 is the kernel not only of the book of Romans but also of the whole Bible. For this reason, the experience in this portion of the Word must become our daily life
罗马八章的灵
THE SPIRIT IN ROMANS 8
2本章里神的灵称为生命之灵和基督的灵，是旧约、福音书、或使徒行传里没有使用过的辞。然而，神的灵这辞在罗马书以前使用过多次，但罗马八章启示神的灵乃是生命之灵和基督的灵。在九至十节，神的灵、基督的灵、和基督交互使用。这指明神的灵就是基督的灵，基督的灵就是基督自己。今天基督这生命之灵就住在我们的灵里。我们不照著肉体，乃照著灵而行时，就经历这点。
2In this chapter the Spirit of God is called the Spirit of life and the Spirit of Christ, terms not used in the Old Testament, the Gospels, nor the Acts. The term the Spirit of God, however, was used many times before Romans, but Romans 8 reveals that the Spirit of God is the Spirit of life and the Spirit of Christ. In verses 9 and 10 the Spirit of God, the Spirit of Christ, and Christ are used interchangeably. This indicates that the Spirit of God is the Spirit of Christ and that the Spirit of Christ is Christ Himself. Today Christ as the Spirit of life indwells our spirit. We experience this as we walk not according to flesh but according to spirit
生命与死亡
LIFE AND DEATH
3六节说，『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』这里我们看见，思念肉体的结果就是死，思念灵的结果乃是生命平安。在圣经的开头，生命由生命树表征，死亡由善恶知识树表征。这两棵树代表两个不同的源头，带著两个相反的结果。生命树将我们带进生命，知识树将我们带进死亡。不但如此，圣经结束于两个总结：火湖，就是第二次的死，和新耶路撒冷，就是生命的城。所以圣经结束于死亡与生命，和开头一样。罗马八章介于创世记的开头和启示录的总结中间。在两个源头和两个总结之间，有两条线：生命线与死亡线。我们在上一篇信息中曾指出，有时候我们也许一脚在生命线上，另一脚在死亡线上；其他的时候我们也许全然在一条线或另一条线上。罗马八章是从我们经历的一面论到这两条线。
3Verse 6 says, “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” Here we see that the result of minding the flesh is death and that the result of minding the spirit is life and peace. In the very beginning of the Bible life is signified by the tree of life, and death, by the tree of the knowledge of good and evil. These two trees represent two different sources with two opposite results. The tree of life brings us into life, and the tree of knowledge brings us into death. Furthermore, the Bible concludes with two consummations: the lake of fire, which is the second death, and the New Jerusalem, which is the city of life. Therefore the Bible ends as it begins, with death and life. Romans 8 is on the way between the beginning in Genesis and the consummation in Revelation. Between the two sources and the two consummations there are two lines: the line of life and the line of death. As we pointed out in the last message, sometimes we may have one foot on the line of life and the other on the line of death. At other times we may be altogether on one line or the other. Romans 8 deals with these two lines from the aspect of our experience
关于住在基督里的
THREE QUESTIONS CONCERNING
三个问题
abiding in Christ
4在约翰十五章，主耶稣启示祂是葡萄树，我们是枝子。祂也说我们需要住在祂里面；我们若住在祂里面，祂就要住在我们里面。这种互住是何等奇妙的生活！约翰十五章虽然告诉我们要住在基督里，却没有陈明住的路。我们将会看见，住在基督里的路见于罗马八章，这一章乃是约翰十五章的进展。
4In John 15 the Lord Jesus reveals that He is the vine and we are the branches. He also says that we need to abide in Him and that, if we do, He will abide in us. What a wonderful life this mutual abiding is! Although John 15 tells us to abide in Christ, it does not present the way to abide. As we shall see, the way to abide in Christ is found in Romans 8, which is a progression from John 15.
5五十多年来，我一直在思想我们如何能住在基督里。基督远在三层天上，而我们在地上。我们如何能住在祂里面？多年前，我在其下受教的圣经教师们无法充分解答这问题。他们只能告诉我，我们藉著圣灵住在基督里。但在约翰十五章，基督没有说要藉著那灵住在祂里面。那时我是个年轻人，渴望合乎逻辑的认识圣经，不照著迷信或传统；我认为，说我们藉著那灵住在基督里是不合逻辑的。你如何能藉著另一个人住在一个人里面？因此，关于住在基督里，我们首先需要寻找这问题的解答：我们要住在其中的这位基督到底在那里？第二个问题是：约翰十五章四至五节所说到的『我』是甚么？我们要解答这问题，不但必须认识基督是谁，也必须认识基督是甚么？我们若要住在基督这葡萄树上，就必须能解答这问题。我们若不知道我们要住在其中的是甚么，我们如何能住？基督如何能成为我们住在其中的一位？我们能领会『跟从我』这话的意思，却不容易领会『住在我里面』这句话。跟从主的意思是祂走在我们前面，我们行在祂后面。但住在祂里面是甚么意思？我们能很容易的领会与基督同住是甚么意思，却不容易领会住在祂里面是甚么意思。第三个问题是：我们如何能住在祂里面？即使我们知道基督在那里，以及我们必须住在其中的『我』是甚么，我们仍需要知道如何留在祂里面。『住在我里面』这话的确奥秘难解。就像约翰福音里许多其他的话一样，这话很简单，其意思却很深奥。
5For more than fifty years, I have been considering how we can abide in Christ. Christ is far away in the third heaven, and we are on earth. How can we abide in Him? Years ago, the Bible teachers under whom I studied could not answer this question adequately. They could only tell me that we abide in Christ through the Holy Spirit. But in John 15 Christ does not say to abide in Him through the Spirit. As a young man who desired to know the Bible in a logical way, not according to superstition or tradition, I thought it was not logical to say that we abide in Christ through the Spirit. How can you abide in one person through another person? Thus, concerning the abiding in Christ, we first need to seek the answer to this question: Where is the Christ in whom we must abide? The second question is this: What is the “Me” spoken of in verses 4 and 5 of John 15? To answer we must know not only who Christ is but also what Christ is. If we would abide in Christ as the vine, we must be able to answer this question. How can we abide in something if we do not know what we are to abide in? How can Christ be the One in whom we abide? We can understand the meaning of the words “Follow Me,” but it is not easy to understand the words “Abide in Me.” To follow the Lord means that He goes ahead of us and that we walk behind Him. But what does it mean to abide in Him? We can easily understand what it means to abide with Christ, but not what it means to abide in Him. The third question is this: How can we abide in Him? Even if we know where Christ is and what the “Me” is in whom we must abide, we still need to know how to remain in Him. The words “Abide in Me” certainly are mysterious and perplexing. Like many other sayings in the Gospel of John, these words are simple, but their meaning is profound
6要解答我们所题关于住在基督里的这一切问题，我们需要再来到罗马八章。圣经里的神圣启示是渐进的；所以，我们要领会住在基督里这件事，就需要从约翰十五章往前到罗马八章。假定你的父亲写给你一封有许多页的长信。要领会你父亲在信中所启示的思想，你就需要读整封信，而不只是前几页。他信中的思想会渐进的启示出来。同样，我们从约翰十五章往前到罗马八章时，就看见住在基督里这件事的进展。
6In order to answer all these questions we have raised regarding abiding in Christ, we need to come again to Romans 8. The divine revelation in the holy Word is progressive; therefore, to understand this matter of abiding in Christ we need to proceed from John 15 to Romans 8. Suppose your father wrote you a long letter of many pages. In order to understand your father’s thought as revealed in the letter, you would need to read the whole letter, not just the first few pages. The thought in his letter would be revealed progressively. Likewise, as we go on from John 15 to Romans 8, we see a progression in the matter of abiding in Christ.
基督在我们里面
CHRIST IN US
7首先，在罗马八章，我们找著关于今天基督在那里的解答。本章启示基督不但在诸天之上，也在我们里面。三十四节说，基督在神的右边；而十节启示，基督在我们里面。坐在三层天上的基督，现今就活在我们里面。何等奇妙！因此，藉著罗马八章，我们知道基督在那里。
7Firstly, in Romans 8 we find the answer to the question concerning where Christ is today. This chapter reveals that Christ is not only in the heavens but also in us. Verse 34 says that Christ is at the right hand of God, whereas verse 10 reveals that Christ is in us. The very Christ who is seated in the third heaven is now living in us. How wonderful! Thus, through Romans 8, we know where Christ is
经历基督
EXPERIENCING CHRIST
这赐生命的灵
AS THE LIFE-GIVING SPIRIT
8现在我们来到关于约翰十五章五节里『我』的问题。这与基督是甚么这件事有关。大多数的基督徒仅仅照著神圣三一的客观道理认识基督。我们确实相信神是三一的。神是父、子、灵，乃是三一的。这是没有人能充分解释的属天、神圣、属灵的奥秘。我们甚至对自己也没有透彻的领会，更不用说对三一神了。在圣经里，三一神不是为著我们在道理上的分析，乃是为著将祂自己分赐到我们里面。约翰福音启示父神化身在子神里，并藉著子给人认识。约翰一章十八节说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』腓力求主耶稣将父显给门徒看，主似乎对这样的问题感到惊讶，就对他说，『腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父。』（十四9。）主奥秘的回答腓力，告诉他只要他看见了主自己，就是看见了父。在十四章十节，主进一步说，『我在父里面，父在我里面，你不信么？我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。』这里我们看见，父化身在子里，并在子里给人看见。
8Now we come to the question concerning the “Me” in John 15:5. This involves the matter of what Christ is. Most Christians know Christ merely according to an objective doctrine of the Trinity. We definitely believe that God is triune. As the Father, the Son, and the Spirit, God is three-in- one. This is a heavenly, divine, spiritual mystery which no one can explain adequately. We do not even have a thorough understanding of ourselves, much less of the Triune God. In the Bible, the Triune God is not for us to analyze in a doctrinal way, but for the dispensing of Himself into us. The Gospel of John reveals that God the Father is embodied in God the Son and is made known through the Son. John 1:18 says, “No one has ever seen God; the only begotten Son, Who is in the bosom of the Father, He has declared Him.” When Philip asked the Lord Jesus to show the disciples the Father, the Lord was apparently surprised at such a question, and He said to him, “Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father” (John 14:9). The Lord answered Philip in a mysterious way, telling him that as long as he had seen the Lord Himself, he had seen the Father. In John 14:10 the Lord went further: “Do you not believe that I am in the Father, and the Father is in Me? The words which I speak to you, I do not speak from Myself; but the Father Who abides in Me, He does His works.” Here we see that the Father is embodied in the Son and seen in the Son.
9约翰十四章还有更多关于三一神的启示。在十六至十七节，主耶17稣说到另一位保惠师，就是实际的灵。我们若仔细看十七至十八节，就看见实际的灵事实上就是主耶稣自己。实际的灵就是子的实化。父化身在子里，子实化为灵。所以在林前十五章四十五节，保罗能说，『末后的亚当成了赐生命的灵。』末后的亚当，就是在肉体里的耶稣，藉著死而复活，变化为赐生命的灵。为这缘故，林后三章十七节说，『主就是那灵。』在对三一神的经历上，我们都需要认识父神化身在子神里，子神实化为赐人生命的灵。为这缘故，罗马八章二节说到生命之灵，就是神的儿子基督实化为那灵。因为那灵是子的实化，每当我们呼求主耶稣的名，我们就得著那灵。我们若呼叫某弟兄的名，那位弟兄就会回应，因为他这人乃是他名的实际。同样，我们呼求主耶稣的名，就得著那灵，因为那灵乃是耶稣这名的实际。这是我们的经历。你也许说，『主耶稣，我相信你，我接受你，并且我爱你。』每当你这样祷告，你就接受那灵。我们呼求耶稣的名，但我们经历那灵作基督的实化。这指明赐生命的灵乃是基督的实际。我们看过子是父的化身，灵是子的实际。今天那灵在我们的灵里；所以，奇妙的三一神，父、子、灵的总和，就在我们的灵里给我们经历。这奇妙的一位是我们所需要的一切：我们的生命、我们的粮食、我们的活水、我们的光、我们的力量、我们的安慰、我们的圣别、我们的得胜、我们的智慧、我们的平安、我们的谦卑、我们的服从、我们的爱和我们的一切。这不是道理，这也不是方法或制度。这是对住在我们里面这位活的三一神的享受和经历。这活著的一位，完成了创造，并经过成为肉体、钉十字架、复活、和升天以后，临到我们，甚至住在我们里面，住在我们的灵里。这活著的一位，基督这包罗万有赐生命的灵，就是约翰十五章所说，我们要住在其中的『我』。『4～5。』
9John 14 reveals even more of the Triune God. In verses 16 and 17 the Lord Jesus speaks of another Comforter, the Spirit of reality. If we consider carefully verses and 18, we see that the Spirit of reality is actually the Lord Jesus Himself. The Spirit of reality is the very realization of the Son. The Father is embodied in the Son, and the Son is realized as the Spirit. Therefore, in 1 Corinthians 15:45 Paul can say, “The last Adam became a life - giving Spirit” (Gk.). The last Adam, Jesus in the flesh, was transfigured through death and resurrection to become the life-giving Spirit. For this reason, 2 Corinthians 3:17 says, “Now the Lord is the Spirit.” In experiencing the Triune God, we all need to know that God the Father is embodied in God the Son and that God the Son is realized as the Spirit who gives life. For this reason, Romans 8:2 speaks of the Spirit of life, who is Christ the Son of God realized as the Spirit. Because the Spirit is the realization of the Son, we get the Spirit whenever we call on the name of the Lord Jesus. If I call a certain brother by name, that brother responds because he, the person, is the reality of his name. In like manner, when we call on the name of the Lord Jesus, we get the Spirit because the Spirit is the reality of the name of Jesus. This is our experience. You may say, “Lord Jesus, I believe in You, I receive You, and I love You.” Whenever you pray in this way, you receive the Spirit. We call on the name of Jesus, but we experience the Spirit as the realization of Christ. This indicates that the life-giving Spirit is the reality of Christ. We have seen that the Son is the embodiment of the Father and that the Spirit is the reality of the Son. The Spirit today is in our spirit. Therefore, the totality of the wonderful Triune God, the Father, the Son, and the Spirit, is in our spirit for us to experience. This wonderful One is all we need: our life, our food, our living water, our light, our strength, our comfort, our holiness, our victory, our wisdom, our peace, our humility, our submission, our love, our everything. This is not a doctrine; neither is it a method nor a system. It is the enjoyment and experience of the living Triune God who dwells within us. After accomplishing creation and passing through incarnation, crucifixion, resurrection, and ascension, this living One reaches us and even dwells within us, in our spirit. This living One, Christ as the all-inclusive life-giving Spirit, is the very “Me” in whom we are to abide.
思念灵
minding the spirit
10我们如何能住在祂里面？罗马八章六节指出这路：『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』因为神圣的灵与我们的灵调和，所以很难说本节的灵是指我们的灵，还是指神圣的灵。这里的灵乃是调和的灵。如十六节所说，『那灵自己同我们的灵见证。』
10How can we abide in Him? Romans 8:6 points the way: “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” Because the divine Spirit is mingled with our spirit, it is difficult to say whether the spirit in this verse refers to our spirit or to the divine Spirit. The spirit here is the mingled spirit. As verse 16 says, “The Spirit Himself witnesses with our spirit
11与这奇妙的调和之灵相对的是肉体，我们败坏的身体。起初神所创造的身体里，没有罪恶的元素；反之，人的身体是纯洁无罪的。然而，由于人的堕落，那恶者撒但将自己作为罪注射到人的身体里。这发生于人将知识树的果子接受到他里面时。撒但进入人的身体以后，这身体就被污染、玷污，因而成为肉体。所以，我们的灵是与三一神调和，而我们那成了肉体的身体，是与撒但罪恶的元素搀杂。这使基督徒成为伊甸园的小影。在园子里，人一面是面对生命树，另一面是面对知识树。现今，我们这些由创世记二章的亚当所代表的人，在我们的灵里有生命树，在我们的肉体里有知识树。我们需要决定，我们要将心思置于肉体，受死的苦，还是将心思置于灵，享受生命平安。藉著将心思置于灵，我们就住在基督里；祂是那住在我们灵里赐生命的灵。没有甚么道理、方法、或制度能征服我们肉体里撒但的元素。在全宇宙中，只有神比撒但更有能力；没有甚么道理能胜过他。你以为你能藉著健全的教训，藉著正确的方法，或藉著圣经字句的知识胜过撒但么？何等荒谬！赞美主，现今在我们里面的三一神已经征服了撒但。我们不该遵守某些方法，只该一直倚靠主。约翰十五章五节里主的话适用于这里：『离了我，你们就不能作甚么。』我们只需要藉著将心思置于灵，住在祂里面。
11Opposed to this wonderful mingled spirit is the flesh, our corrupted body. In the body originally created by God there was no sinful element; on the contrary, the human body was pure and sinless. Through the fall, however, Satan, the evil one, injected himself as sin into man’s body. This happened when man took into him the fruit of the tree of knowledge. After Satan entered into man’s body, the body was contaminated and polluted and thereby became the flesh. Therefore, our spirit is mingled with the Triune God, and our body, which has become the flesh, is mixed with the sinful element of Satan. This makes the Christian a miniature garden of Eden. In the garden man faced the tree of life on the one hand and the tree of knowledge on the other. Now, as those who were represented by Adam in Genesis 2, we have the tree of life in our spirit and the tree of knowledge in our flesh. We need to decide whether we shall set our mind on the flesh and suffer death or whether we shall set our mind on the spirit and enjoy life and peace. By setting our mind on the spirit we abide in Christ who as the life-giving Spirit dwells in our spirit. No doctrine, method, nor system can subdue the satanic element in our flesh. In the whole universe only God is more powerful than Satan; no doctrine can prevail against him. Do you think you can defeat Satan by sound teachings, by correct methods, or by the knowledge of the Scripture in letters? How absurd! Praise the Lord that the very Triune God who is now within us has already conquered Satan. Instead of following certain methods, we should simply depend upon the Lord constantly. The Lord’sword in John 15:5 applies here: “Apart from Me you can do nothing.” We simply need to abide in Him by setting our mind on the spirit
12现在关于住在基督里所题出的三个问题，我们有解答了。基督在那里？祂在我们的灵里。基督是甚么？祂是那住在我们里面赐生命的灵。我们如何能住在基督里？我们藉著将心思置于灵，住在祂里面。心思置于灵，实际上就是住。我们需要天天，甚至时时刻刻，将代表我们全人的心思，置于调和的灵；其结果总是生命平安。15罗马八章的确是约翰十五章关于住在基督里的进展。我们若没有罗马八章，就还得摸索寻找住在基督里实际的路。赞美主，我们不再在黑暗中摸索寻找这路！我们已从罗马八章知道，我们所需要作的一切，就是将我们这人转向那住在我们灵里活的一位，并与祂是一。我们转向祂，并将我们的心思置于祂，就有生命、平安、亮光、安慰、力量、和我们所需要的一切。我们的干渴就得解除，我们的饥饿也得饱足。
12Now we have the answers to the three questions we have raised concerning abiding in Christ. Where is Christ? He is in our spirit. What is Christ? He is the life-giving Spirit who dwells in us. How can we abide in Christ? We abide in Him by setting our mind on the spirit. The setting of the mind on the spirit actually is the abiding. Day by day and even moment by moment, we need to set our mind, which represents our whole being, on the mingled spirit. The result is always life and peace. Romans 8 surely is a progression from John regarding the abiding in Christ. If we did not have Romans 8, we would still be groping to find the practical way to abide in Christ. Praise the Lord that we are no longer groping in the darkness searching for the way! Instead, we have learned from Romans 8 that all we need to do is turn our being to the living One who indwells our spirit and stay one with Him. When we turn to Him and set our mind on Him, we have life, peace, light, comfort, strength, and all we need. Our thirst is quenched and our hunger is satisfied.
藉著祷告
SETTING THE MIND ON THE SPIRIT
将心思置于灵
BY PRAYER
13要将我们这人置于调和的灵，我们就需要祷告。我们何等容易受打岔，离开我们灵里神圣的灵！我们的心思很快就受其他事物的吸引。所以，我们需要祷告，主要的不是求主为我们作事，乃是使我们的心思置于灵。要确信，主会顾到你，并为你作每件事。因此，你在祷告中不需要被你的需要占有；乃要祷告，与你灵里这活的一位保持接触。你越与祂保持接触，就越享受祂。不要为著你需要爱或忍耐而祷告。我们的经历证明，我们越为这样的事祷告，就越从调和的灵岔出去，越少住在基督里。我们只该赞美主，祂是我们的爱、我们的忍耐、和我们的一切。我们若这样赞美祂，宣告主是何等美善，自然而然爱和忍耐会从我们身上流出；无论我们觉得或不觉得，别人会惊讶我们身上的改变。他们不会看见我们自己努力的短暂成果，乃会看见基督这赐生命的灵从我们活出。我们越将心思置于我们灵里这活的一位，祂就越从我们活出祂自己。这就是基督徒的生活。这就是圣别与得胜生活的路。让我们忘记制度和方法，只要转向我们里面这活的人位，并且将我们的心思置于祂；祂等候我们这样作。这是住在祂里面的路。
13In order to set our being on the mingled spirit, we need to pray. How easily we are distracted from the divine Spirit in our spirit! Our mind is so quickly drawn to other things. Therefore, we need to pray, not mainly to ask the Lord to do things for us, but to keep our mind set on the spirit. Be assured, the Lord will take care of you and do everything for you. Hence, in prayer you need not be occupied with your needs. Instead, pray to keep in touch with the living One in your spirit. The more you keep in contact with Him, the more you will enjoy Him. Do not pray about your need for love or patience. Our experience proves that the more we pray about such things, the more we are distracted from the mingled spirit and the less we abide in Christ. We should simply praise the Lord that He is our love, our patience, and our everything. If we praise Him in this way, declaring how good the Lord is, spontaneously love and patience will flow out of us, whether we are conscious of it or not. Others will be surprised at the change in us. They will not see the temporary results of our own efforts, but they will see Christ as the life-giving Spirit being lived out of us. The more we set our mind on the living One in our spirit, the more He lives Himself out of us. This is the Christian life. This is the way to a life of holiness and victory. Let us forget systems and methods and instead turn to the living Person within us and set our mind on Him. He is waiting for us to do this. This is the way to abide in Him.
撒但作为罪住在我们肉体里
SATAN AS SIN DWELLING IN OUR FLESH
14我们要对藉著思念灵住在基督里的需要有深刻的印象，就必须更清楚的看见，住在我们肉体里的是甚么，住在我们灵里的是甚么。『住』字用在罗马七17章十七、十八、和二十节。在十七节和二十节保罗说，罪住在他里面；在十八节他说，住在他里面，就是他肉体之中，并没有善。罗马五至八章启示，罪是撒但的化身。就一面说，住在我们肉体（被那恶者的性情所毒化的堕落身体）里的罪，就是具体化身的撒但。撒但作为罪是在我们肉体里。在七章二十一节保罗说，『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。』本节的『恶』字指撒但邪恶的7性情。所以，罗马七章启示撒但作为罪住在我们的肉体里。
14In order to be deeply impressed with the need to abide in Christ by minding the spirit, we need to see even more clearly just what dwells in our flesh and what dwells in our spirit. The word “dwells” is used in 7:17, 18, and 20. In verses and 20 Paul says that sin dwells in him, and in verse 18 he says that in him, that is, in his flesh, nothing good dwells. In Romans 5 through 8 sin is revealed as being the personification of Satan. In a sense, the sin that dwells in our flesh, the fallen body poisoned by the nature of the evil one, is Satan incarnated. Satan as sin is in our flesh. In 7:21 Paul says, “I find then the law that, at my willing to do the good, the evil is present with me.” The word “evil” in this verse denotes the evil nature of Satan. Therefore, Romans reveals that Satan as sin dwells in our flesh.
15这些经文里的『住』（dwell），原文与别处的『住』（abide）不同。这里的『住』，字根意『房子』。同字用于以弗所三章十七节，论到基督安家在我们心里。因此，这里的意思是罪安家在我们的肉体里。然而，我们也许对这事实眼瞎。保罗藉著经历，发现有个邪恶的东西，撒但邪恶的性情，活在并住在他的肉体里。倘若内住的罪这事实向我们揭示，我们就会看见，有这样可怕的东西，就是撒但化身为罪，安家在我们的肉体里。我们何等赞美主向我们启示这点！
15The Greek word rendered “dwells” in these verses is not the word elsewhere rendered “abide.” Rather, it is a word whose root meaning is “house.” The same word is used in Ephesians 3:17 concerning Christ making His home in our heart. Hence, the meaning here is that sin is making its home in our flesh. We, however, may be blind to this fact. Through experience, Paul discovered that there was something evil, the evil nature of Satan, living and dwelling in his flesh. If the fact of indwelling sin is unveiled to us, we shall see that we have such a terrible thing, the very personification of Satan as sin, making its home in our flesh. How we praise the Lord for revealing this to us
我们的灵是生命
OUR SPIRIT BEING LIFE
16罗马七章暴露住在我们肉体里的罪，罗马八章乃是与七章成对比，启示有一奇妙的东西住在我们的灵里。十至十一节说，『但基督若在你们里面，身体固然因罪是死的，灵却因义是生命。然而那叫耶稣从死人中复活者的灵，若住在你们里面，那叫基督从死人中复活的，也必藉著祂住在你们里面的灵，赐生命给你们必死的身体。』基督若在我们里面，灵就因义是生命，虽然堕落的身体因罪仍是死的。因此，十节有两个事实：第一，我们的身体仍是死的；第二，我们的灵是生命。只要基督在我们里面，我们的灵就是生命；没有其他的条件或资格。然而，我们的身体因内住的罪仍是死的。
16In contrast to Romans 7 which exposes sin dwelling in our flesh, Romans 8 reveals that something wonderful dwells in our spirit. Verses 10 and 11 say, “And if Christ is in you, though the body is dead because of sin, yet the spirit is life because of righteousness. But if the Spirit of Him Who raised Jesus from among the dead dwells in you, He Who raised Christ Jesus from among the dead will also give life to your mortal bodies through His Spirit Who indwells you.” If Christ is in us, the spirit is life because of righteousness, even though the fallen body remains dead because of sin. Thus, in verse 10 we have two facts: the first that our body is still dead, and the second that our spirit is life. As long as Christ is in us, our spirit is life. There are no other conditions or qualifications. Nevertheless, our body remains dead because of indwelling sin.
内住的灵赐生命
THE INDWELLING SPIRIT GIVING LIFE
给我们必死的身体
TO OUR MORTAL BODIES
17十一节开头的『然而』这辞非常有意义；牠指明有更好的东西要来。本节说到那叫耶稣从死人中复活者的灵住在我们里面。首先，基督在我们里面。这是起初的阶段，是开始。但基督这灵住在我们里面，就是安家在我们里面，乃是继续。因为基督在我们里面，我们的灵就是生命，虽然我们的身体仍是死的。然而那在我们里面的基督如果也安家在我们里面，内住的灵就必赐生命给我们必死的身体。我们的身体乃是因著内住的灵而被点活。我们必死的身体有否被点活，在于我们有否让那灵安家在我们里面。不错，基督这灵在你里面；这使你的灵成为生命。但那灵能否安家在你里面，乃在于你的态度。你愿意让祂安家在你里面，或者你要将祂拘禁在你这人的某一角落？假定我应邀到某位弟兄姊妹家里。然而，我一进到他们家里，他们就将我限制在房子小小的角落，不让我无拘无束、自由的行动。这就是说，我在他们家里没有自由作任何事情。同样，基督也许在我们的灵里，但我们也许没有给祂自由在我们全人里面行动。结果，我们这人的内圈，我们的灵是生命，但外圈，我们的身体仍是死。我们必死的身体要被点活，内住的基督就必须有自由的通道，将祂自己扩展到我们这人里面。祂必须有自由使自己定居在我们内里所有的部分，因而安家在我们里面。我们若让祂这样作，生命就不但会分赐给我们的灵，也会分赐给我们的身体。
17The word “but” at the beginning of verse 11 is very significant; it indicates that something better is coming. This verse speaks about the Spirit of the One who raised Jesus from the dead dwelling in us. Firstly, Christ is in us. This is the initial stage, the beginning. But for Christ as the Spirit to dwell in us, that is, to make His home in us, is the continuation. Because Christ is in us, our spirit is life, although our body remains dead. But if the Christ who is in us is also making His home in us, the indwelling Spirit will give life to our mortal body. Our body is enlivened by the indwelling Spirit. Whether or not our mortal body is enlivened depends on whether or not we allow the Spirit to make His home in us. Yes, Christ as the Spirit is in you; this causes your spirit to be life. But whether or not the Spirit can make His home in you depends on your attitude. Are you willing for Him to make His home in you, or will you confine Him to a certain corner of your being? Suppose I am invited to the home of a particular brother and sister. However, after I come into their home, they limit me to a small corner of the house; they do not allow me to move freely about and to make myself at home. This means that I do not have the liberty to do anything in their home. Likewise, Christ may be in our spirit, but we may not give Him the liberty to move throughout our being. As a result, the inner circle of our being, our spirit, is life, but the outer circle, our body, is still dead. In order for our mortal body to be enlivened, the indwelling Christ must have free course to spread Himself throughout our being. He must have the liberty to settle Himself in all of our inward parts and to thereby make His home within us. If we allow Him to do this, life will be imparted not only to our spirit but also to our body
心思的地位
THE PLACE OF THE MIND
18在罗马七至八章，我们看见住在信徒里面的两样东西。七章有内住的罪，撒但邪恶的性情；八章有内住的灵，就是基督自己。罪是那住在我们肉体里撒但人位化的性情，那灵是住在我们灵里的基督。代表我们自己的心思，介于内住的罪与内住的灵之间。七章二十五节说，『这样看来，我自己用心思服事神的律。』请留意『我自己用心思』这几个字。这几个字指明心思是我们的代表；牠就是我们的己。保罗说他用心思服事神的律，意思是他自己想要遵守律法，藉著遵守律法竭力讨神喜悦。心思想要成就律法的要求，就是行善，但这样乃是独立行动。八章六节给我们关于心思的另一个观点：『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』我们已清楚看见，撒但这罪住在我们的肉体里，基督这赐生命的灵住在我们的灵里。我们若定意行善，我们肉体里内住的罪就会被挑动，并会打败我们。罪的律会和我们心思的律交战，并使我们成为肢体中罪的律的俘虏。（七23。）因此，我们需要启示，看见罪在我们肉体里，基督在我们灵里。然后我们需要看见，我们独立的人无法对付我们肉体里的罪。要对付这点，我们需要呼求那住在我们灵里的主耶稣，并使我们的心思置于灵。这不是遵循某种方法，乃是摸著活的人位。我们需要时时刻刻一再的说，『阿们，主耶稣，我爱你。』我们这样作，内住的罪就被征服，基督就成为我们的一切。然后主耶稣就作到我们这人里面，用祂自己弥漫并浸透我们。这就是圣别、变化、并模成基督之形像的意思。这是罗马八章所启示，藉著思念调和的灵，住在基督里的经历。
18In Romans 7 and 8 we see that two things indwell the believers. In chapter seven we have the indwelling sin, the evil nature of Satan, and in chapter eight we have the indwelling Spirit who is Christ Himself. Sin is the personified nature of Satan indwelling our flesh, and the Spirit is Christ indwelling our spirit. Between the indwelling sin and the indwelling Spirit stands our mind, which represents ourselves. Romans 7:25 says, “So then with the mind I myself serve as a slave the law of God.” Please pay careful attention to the words “… with the mind I myself ….” These words indicate that the mind is our representative; it is our very self. When Paul said that with the mind he was serving the law of God, he meant that he himself was trying to keep the law, endeavoring to please God by obeying the law. In attempting to fulfill the requirements of the law, the mind was doing something good, but it was acting independently. Romans 8:6 gives us another view of the mind: “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” We have seen clearly that Satan as sin dwells in our flesh and that Christ as the life-giving Spirit dwells in our spirit. If we make up our mind to do good, the indwelling sin in our flesh will be activated and will defeat us. The law of sin will war against the law of our mind and make us captive in the law of sin in our members (7:23). Thus, we need the revelation of sin in our flesh and of Christ in our spirit. Then we need to see that as independent persons we cannot deal with the sin in our flesh. In order to deal with this, we need to call on the very Lord Jesus who dwells in our spirit and keep our mind set on the spirit. This is not a matter of following a method but of touching a living Person. Time and time again we need to say, “Amen, Lord Jesus, I love You.” When we do this, the indwelling sin is subdued, and Christ becomes everything to us. The Lord Jesus is then wrought into our being to permeate and saturate us with Himself. This is what it means to be sanctified, transformed, and conformed to the image of Christ. This is the experience of abiding in Christ by minding the mingled spirit, as revealed in Romans 8.