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罗马书生命读经 · 第66篇

神在肉体中定罪了罪

God Condemning Sin In The Flesh
1读经：罗马书八章一至十一节。
1Scripture Reading: Rom. 8:1-11
两种定罪
TWO KINDS OF CONDEMNATION
2在本篇信息中，我们要来看罗马八章一至十一节。保罗在一节说，『如此，现今那些在基督耶稣里的，就没有定罪了。』我们很容易将这节经节视为理所当然，以为我们已经懂了，也许认为这里的定罪与二章及三章所说的定罪是一样的。但是二章及三章所描述的定罪，在八章一节以前就已经除去了。因此，这节的定罪是另一种定罪，是在我们里面的定罪。二章及三章的定罪是在神面前的，不是根据我们里面的感觉或知觉。这是客观的定罪，是根据神律法的定罪。我们得救以前，可能不领悟我们在神眼中，按照祂公义的律法是被定罪的。当我们相信主耶稣的时候，基督救赎的血除去了那个定罪。阿利路亚，耶稣的血已经洗去了这个定罪！因此，我们不再有这种定罪。我们不该将二章及三章的定罪与八章一节的定罪混为一谈。八章一节的定罪是主观的、内里的，是照著我们里面的感觉，也是照著我们基督徒的良心而有的。我们若领悟八章一节是紧接著七章，就能清楚这点。我们若仔细读七章，就会看见那一章乃是描绘我们这人里面各部分的争战。我们知道，我们人是由不只一个基本的部分所组成。人堕落之后所产生的结果，就是我们里面的各部分彼此不和谐。
2In this message we shall consider 8:1-11. In 8:1 Paul says, “There is now then no condemnation to those who are in Christ Jesus.” It is easy for us to take this verse for granted and assume that we understand it, perhaps thinking that the condemnation here is the same as that spoken of in chapter three. But the condemnation described in chapters two and three has been removed before 8:1. Hence, the condemnation in this verse is of another kind, a condemnation that is within us. The condemnation in chapters two and three is something before God, not something according to our inward sense or consciousness. It is an objective condemnation, a condemnation according to God’s law. Before we were saved, we probably did not have any realization that in the sight of God we were condemned according to His righteous law. When we believed in the Lord Jesus, that condemnation was removed by Christ’s redeeming blood. Hallelujah, this condemnation has been washed away by the blood of Jesus! Therefore, we no longer have this condemnation. We should not confuse the condemnation in chapters two and three with that in 8:1. The condemnation in this verse is subjective; it is something inward that is according to our inner sense and also according to our Christian conscience. This is clear when we realize that 8:1 immediately follows chapter seven. If we read chapter seven carefully, we shall see that it describes a war within the various parts of our being. We know that as human beings we are made of more than one basic part. As a result of the fall, the various parts of our being are not in harmony with one another
3罗马书的作者保罗，在七章告诉我们，他里面的各部分一直在进行著一场争战。其中有一部分立志要完全、彻底的遵守神的律法。这一部分愿意以神为7:22乐，讨神喜悦，并使神得著满足。因此，保罗在七章二十二节说，『因为按著里面的人，我是喜欢神的律。』但是当我们这一部分操练要行善，并要履行律法的时候，另一部分就起来争战。这一部分总是击败喜欢神律法的那一部分。所以二十三节说，『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。』人良善的部分每次都被击败。我们也许站在良善部分的这边，来对抗另一部分，但我们总是被击败，打了败仗。
3In chapter seven Paul, the writer of the book of Romans, tells us that a war is raging among his inward parts. One part wills to keep the law of God perfectly and to the uttermost. This part desires to delight in God, to please God, and to satisfy God. Thus, in Paul says, “For I delight in the law of God according to the inner man.” However, when this part of our being is exercised to do good and fulfill the law, another part rises up to fight. This part always defeats that part which delights in the law of God. Therefore, 7:23 says, “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.” The good part is defeated every time. We may take sides with this good part and stand with it against the other part, but we always suffer defeat and lose the battle.
4我们已经指出，保罗在七章二十三节说，藉著那在他肢体中罪的律，他被掳去。这样被掳的光景岂不是很可怜么？然而，我们必须知道，我们基督徒可能天天都被这个罪的律掳去。我们不是被外面强大的仇敌掳去，乃是被里面小小的仇敌，就如脾气，所掳去。我们经常说发脾气；实际上，若是说被罪的律掳去更准确。这不是发脾气，乃是被我们肢体中罪的律所掳去。二十四节说，『我是个苦恼的人！谁要救我脱离那属这死的身体？』这个呼求与八章一节的定罪有关。这不是客观的、在神面前的定罪，乃是主观的、在我们里面的定罪。此外，这种定罪对神来说不是问题，对我们却成了问题。很少不信主的人有这种定罪的经历，然而几乎每一个寻求的基督徒都有这个难处。当你不寻求主而去爱世界的时候，不会有这个难处；但是你一开始爱主、寻求主，自然你就会定意要改良自己，甚至要完全，要竭力的爱主。这个决定就兴起了罗马七章所描述的争战。我们的立志为善或改良自己，都会惹动我们肢体中罪的律，使我们里面的小仇敌起来与我们争战。我们里面有许多仇敌。一个基督徒若不是非常爱主，或者没有立志要讨主的喜悦，这些仇敌不会搅扰他。然而他一旦定意要行善，仇敌就会兴起。
4We have pointed out that in 7:23 Paul speaks of being made a captive in the law of sin which is in his members. Is it not a pitiful situation to become a captive in this way? Yet we must realize that as Christians we may be captured every day by this law of sin. We are not captured by giant enemies outside of us, but by small enemies within us, for example, by our temper. Often we speak of losing our temper. Actually, it is more accurate to speak of being captured by the law of sin. It is not a matter of losing our temper; it is a matter of being a captive in the law of sin in our members. Romans 7:24 says, “Wretched man that I am! Who will deliver me from the body of this death?” This cry is related to the condemnation in 8:1. This is not the condemnation that is objective and before God; it is the condemnation that is subjective, the condemnation within us. Furthermore, this condemnation is not a problem to God, but it becomes a problem to us. Not many unbelievers experience this kind of condemnation. However, nearly all seeking Christians have a problem with it. When you did not seek the Lord but instead loved the world, you did not have this problem. But when you began to love the Lord and seek Him, you spontaneously made up your mind to improve, even to be perfect and love the Lord to the uttermost. This decision gives rise to the war described in Romans 7. Making up our mind to do good or to improve ourselves stirs up the law of sin in our members. It causes all the little enemies within to rise up and fight against us. There are many enemies within us. However, if a Christian does not love the Lord very much, or if he does not make up his mind to please the Lord, these enemies will not bother him. But as soon as he makes up his mind to do good, the enemies rise up
5保罗在二十五节接著说，『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。』这是七章的结语。这一章并没有给我们蒙拯救脱离主观定罪的路，因此我们需要第八章。
5In verse 25 Paul goes on to say, “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.” This is the conclusion of chapter seven. In this chapter we are not given the way to be delivered from subjective condemnation. Therefore, chapter eight is necessary
没有定罪
no condemnation
6保罗写八章的时候，首先说到定罪：『如此，现今那些在基督耶稣里的，就没有定罪了。』（1。）我要再说一次，这里的定罪是指里面的定罪。作者在这里能彀赞美并宣告说，那些在基督耶稣里的，就不再有任何定罪了。有人读这一节的时候会说，『我已经在基督耶稣里了，为甚么我没有这种得胜的欢呼？我还是唉声叹气。』原因是：我们事实上和实际上可能还在七章二十四节，而不在八章一节。当我们在召会聚会中享受主的时候，会有得胜的感觉，那时我们是在八章一节；但散会后，我们可能又失败了，发现自己又回到七章二十四节的光景里。我们需要注意八章一节中动词的时态。这一节用的是现在式，不是未来式。保罗不是说，将来不会有定罪了；他乃是说，『现今…没有定罪了。』当难处临到的时候，我们应当记住这一点，并宣告说，『现今…没有定罪了。』例如，聚会结束后你回到家里，你的丈夫或妻子正要挑起一件麻烦的事。你需要记住，在那个时刻没有定罪了。我们若在日常的景况中宣告八章一节的话，我们就会看见，神的话是何等的有功效。我们需要向仇敌、鬼魔宣告神的话。我们无论往何处去，都必须宣告神的话。我们应当特别宣告说，现今那些在基督耶稣里的，就没有定罪了。撒但会向我们撒谎，说我们虽然在基督里，我们还是失败了。不要接受这种谎言，也不要相信，却要宣告神的话。我们要宣告说，现今那些在基督耶稣里的，就没有定罪了。
6Paul begins chapter eight with a word concerning condemnation: “There is now then no condemnation to those who are in Christ Jesus.” Once again I would say that the condemnation here is inward. Here the writer can praise and declare that there is no longer any condemnation to those who are in Christ Jesus. When some read this verse, they may say, “I am in Christ Jesus. But how come I don’th ave such a cry of victory? Instead, I am still sighing and moaning.” The reason is that actually and practically we may be in 7:24 and not in 8:1. When we enjoy the Lord in a church meeting, we may have a sense of victory. We are then in 8:1. But after the meeting, we may be defeated again and find ourselves once more in 7:24. We need to pay attention to the tense of 8:1. This verse is in the present tense, not in the future. Paul does not say, “There will be no condemnation”; he says that there is now no condemnation. When a problem comes up, we should remember this and declare, “There is now no condemnation.” For example, when you come home after a meeting and your husband or wife is about to bring up a troublesome matter, you need to remember that at that very moment there is no condemnation. If we declare 8:1 in the midst of our daily situations, we shall see how effective the word of God is. We need to proclaim God’sword to the enemy, to the demons. Wherever we go, we must declare the word of God. In particular, we must declare that there is no condemnation to those who are in Christ. Satan will lie to us and say that we are defeated, even though we are in Christ. Do not accept this lie, and do not believe it. Instead, declare the word of God. Declare that to those who are in Christ there is now no condemnation.
神如何对付罪
HOW GOD DEALT WITH SIN
7保罗在八章一节的得胜呼喊并不是空泛的；他作这样的声明是有确定的基础与立场。他在二节说，『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。』他在下一节接著说，『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。』按照这一节，神不但在罪之肉体的样式里差来了自己的儿子，也是为著罪差来了自己的儿子。
7Paul’s shout of victory in 8:1 is not vain. He has a definite base, ground, to make such a statement. In verse 2 he says, “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” In the next verse he goes on to say, “For, the law being impossible 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.” According to this verse, God sent His own Son not only in the likeness of the flesh of sin, but He also sent Him concerning sin.
8八章三节的罪并不是指偷窃之类的罪行。偷窃当然是罪，但这不是本节所指的罪。我们若要明白本节中罪这个字，就必须回到七章。照七章来看，罪必定是个人位，因为罪能彀与我们交战、诱骗我们、杀死我们、并掳掠我们。十一节说，『因为罪藉著诫命得著机会，诱骗了我，并且藉著诫命杀了我。』罪能彀诱骗人并杀死人，这个事实指明罪不仅是人位化的东西，罪就是一个人位。照五至八章来看，罪不仅是一个东西或一件事情；罪乃是一个有能力、活活的人位，能彀掳掠我们，甚至杀死我们。这罪的确比我们有能力多了。这个叫作罪的人位是谁？这个能彀诱骗我们、掳掠我们、并且杀死我们的活的罪，到底是谁？为著这罪的缘故，神就在罪之肉体的样式、形状里，差来了自己的儿子。这指明罪住在某种元素里面，这个元素就是人的肉体。因此，我们的肉体乃是罪的住处。罪就住在我们的肉体里面。不仅如此，罪实际上已与我们的肉体成为一，使我们的肉体在实质上成了罪的化身。大多数的基督徒都知道化身的意义。化身是指一个东西原本是在另一个东西的外面，现在进到那个东西里面，与牠成为一。主耶稣是神；但是有一天祂化身成了一个人；这样，人便成为基督的化身。同样的原则，罪已经与我们的肉体成为一，使肉体成为罪的化身。我们无法准确的说，罪成为肉身是在甚么时候发生的，但我们知道，这是一个事实。因此，我们的肉体称为『罪的肉体』，因为罪已经与肉体成为一。
8In 8:3 sin does not refer to sinful deeds such as stealing. Of course, stealing is a sin. But this is not the sin this verse refers to. In order to understand the word sin in this verse, we must go back to chapter seven. According to chapter seven, sin must be a person, for it can war against us, deceive us, kill us, and capture us. Verse 11 says, “For sin, taking occasion through the commandment, deceived me, and through it killed me.” The fact that sin can deceive and kill indicates that it is not only something personified, but that it is a person. According to chapters five, six, seven, and eight, sin is not merely a thing or a matter; it is a powerful, living person who can capture us and even kill us. To be sure, this sin is much more powerful than we are. Who, then, is this person called sin? Who is this living sin which can deceive us, capture us, and kill us? Concerning this sin, God sent His Son in the likeness, in the form, of the flesh of sin. This indicates that sin dwells in a certain element, and this element is man’s flesh. Our flesh is thus the habitation of sin. Sin dwells in our flesh. Furthermore, sin has actually become one with our flesh, making our flesh virtually the incarnation of sin. Most Christians know the meaning of the word incarnation. Incarnation refers to one thing which formerly was outside another thing entering into that thing and becoming one with it. The Lord Jesus is God. But one day He was incarnated; He came as a man. In this way, man became Christ’sin carnation. In the same principle, sin has become one with our flesh, making it the very incarnation of sin. We cannot say exactly when this incarnation took place, but we know that it is a fact. Thus, our flesh is called “the flesh of sin” because sin has become one with the flesh.
9如今我们必须看见，当父神为著罪，并且为了对付罪，甚至为了废除罪，而差来子神的时候，神不是使祂成为罪之肉体的实际，乃是成为罪之肉体的样式与外表。这就是说，神在肉体的样式里差来祂的儿子，这肉体已经成了罪的化身。神为著罪，并为了对付罪、定罪罪，就在罪之肉体的样式里，差来了祂的儿子。
9Now we must see that when God the Father sent God the Son concerning sin and to deal with sin, even to abolish it, He sent Him not in the reality of the flesh of sin, but in the likeness, the appearance, of the flesh of sin. This means that He sent Him in the likeness of the flesh, which had become sin’sin carnation. In the likeness of the flesh of sin, God sent His Son concerning sin and to deal with sin, to condemn it
10我们要明白八章三节，就需要找出主词与述词。主词是神，而述词是定罪。这节告诉我们，神定罪了罪。神定罪了那诱骗我们、与我们交战、击败我们、掳掠我们、并且杀死我们的仇敌。神在那里定罪了这罪？祂乃是在肉体里定罪了罪。我们现在必须问另一个问题：神在谁的肉体里定罪了罪？答案是：神在耶稣基督的肉体里定罪了罪，这位耶稣基督就是神在罪之肉体的样式里差来的。神在这个肉体里定罪了罪。根据约翰一章一节及十四节，话（就是神）成了肉体。在这肉体里，就是在永远之话的化身里，神藉著钉十字架，定罪了罪。当那人耶稣在肉体里钉十字架的时候，那就是神在肉体里定罪了罪的时候。因此，神在耶稣基督的肉体里，并藉著祂包罗万有的死，就定罪了罪。
10In order to understand verse 3, we need to identify the subject and the predicate. The subject is God, and the predicate is condemned. This verse tells us that God condemned sin. He condemned the enemy that deceives us, wars against us, defeats us, captures us, and kills us. Where did God condemn this sin? He condemned it in the flesh. Now we must ask another question: In whose flesh did God condemn sin? The answer is that God condemned sin in the flesh of Jesus Christ, the One who was sent in the likeness of the flesh of sin. In this flesh God condemned sin. According to John 1:1 and 14, the Word, which is God, became flesh. In this flesh, the incarnation of the eternal Word, God condemned sin through crucifixion. When the man Jesus was crucified in the flesh, that was the time God condemned sin in the flesh. Therefore, in the flesh of Jesus Christ and through His all-inclusive death, God condemned sin.
11罗马八章三节的末了不是句点，而是逗点。这指明四节乃是三节的延续。根据这两节，神在肉体中定罪了罪，『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。』罗马书是一卷论到基督徒生活和召会生活的书。论到基督徒生活和召会生活，罗马八章是非常紧要的。我们若没有这一章所启示的经历，就不可能有正当的基督徒生活和正当的召会生活。在今天许许多多的基督徒当中，很少人有正当的基督徒生活和正当的召会生活，因为极少人知道罗马八章里关键的秘诀。
11Verse 3 does not end with a period, but with a comma. This indicates that verse 4 is the continuation of verse 3. According to these verses, God condemned sin in the flesh so that “the righteous requirement of the law might be fulfilled in us, who do not walk according to flesh, but according to spirit.” Romans is a book on both the Christian life and the church life. Regarding the Christian life and the church life, chapter eight of Romans is crucial. If we do not have the experience revealed in this chapter, it is impossible for us to have a proper Christian life and a proper church life. Among the millions of today’s Christians, few have a proper Christian life and proper church life because very few know the crucial secret found in chapter eight
两个世界，两个范围
TWO WORLDS, TWO REALMS
12宇宙中有两个世界，两个范围：一个是属灵的世界，另一个是物质的世界。在属灵的世界里有鬼魔、邪灵、以及许多搅扰我们的消极事物。保罗得了启示，看见这属灵的世界。他在歌罗西二章十四至十五节指出，当主耶稣钉十字架的时候，神将执政的和掌权的脱下，把他们公然示众，在凯旋中向他们夸胜。那些把主耶稣钉在十字架上的人并不知道，主钉十字架的时候，在属灵的世界里发生了甚么事。但鬼魔和邪恶的天使却知道，主耶稣在十字架上的死，乃是表示他们的失败。照著歌罗西二章十五节，父神进来清理道路，使基督的钉十字架不至受到打岔。因此，藉著基督在十字架上的死，执政的和掌权的就被击败。这指明基督在钉十字架时，乃是与邪恶的权势争战。邪恶的权势不能胜过十字架上的基督。
12In the universe there are two worlds, two realms, a spiritual world and a physical one. In this spiritual world there are demons, evil spirits, and many negative things which bother us. Paul had a revelation of the spiritual world. In Colossians 2:14 and 15 he points out that when the Lord Jesus was crucified, He stripped off the rulers and the authorities, making a display of them openly and triumphing over them. Those who crucified the Lord Jesus did not know what was taking place in the spiritual world while the Lord was on the cross. But the demons and the evil angels realized that the death of the Lord Jesus on the cross meant their defeat. According to Colossians 2:15, God the Father came in to clear the way so that Christ’s crucifixion would not be frustrated. Therefore, through the death of Christ on the cross, the rulers and authorities were defeated. This indicates that during His crucifixion Christ was fighting against the evil powers. The evil powers could not prevail against Christ on the cross.
13主耶稣死后，便埋葬了。就某种意义说，邪恶的天使很高兴基督埋葬了。当祂要从死人中复活的时候，神的众仇敌再一次尽全力来拦阻祂。邪恶的权势尽其所有的将祂拘禁、拘留在死亡里。但照著行传二章二十四节，基督是不可能被死亡拘禁的。祂从死人中复活，并且升到天上。祂升天的时候，就将邪恶的权势脱下，并且掳掠了他们。我题这一点的目的是要指出，基督徒的生活不仅与物质的世界有关，同时也牵涉到属灵的世界。我们基督徒生活的难处，主要不是联于物质的世界，乃是联于属灵的世界。实际上，就连罪也不是一件物质的事。罪乃是一件灵界的事，存于属灵的范围中。因此，我们若要胜过罪，就需要属灵的权能、属灵的力量。心智的能力实际上是联于物质的世界，并不能释放我们脱离罪的权势。罪是属于灵界的，只有凭著属灵的权能才能胜过。论到这种属灵的权能，罗马八章乃是紧要的一章。
13After the Lord Jesus died, He was buried. In a sense, the evil angels were glad that Christ was buried. When He was about to rise up from the dead, the enemies of God once again tried to frustrate Him. The evil powers did their best to hold Him, to retain Him, in death. But according to Acts 2:24, it was impossible for Christ to beheld by death. He arose from among the dead and ascended into heaven. When He ascended, He stripped off the evil powers and captured them. My purpose in mentioning this is to point out that the Christian life is not only related to the physical world, but is also involved with the spiritual world. Our problems in the Christian life are not mainly with the physical world, but with the spiritual world. Even sin is not actually a physical matter. On the contrary, it is something spiritual and exists in the spiritual realm. Therefore, if we would overcome sin, we need spiritual power, spiritual strength. Mental power, which is actually related to the physical world, cannot release us from the power of sin. Sin is spiritual, and it can be overcome only by means of spiritual power. Concerning this spiritual power, Romans 8 is vital
照著灵而行
WALKING ACCORDING TO SPIRIT
14保罗在八章四节同时说到物质的世界和属灵的世界。他说，我们『不照著肉体，只照著灵而行』。『照著肉体』这话是指物质的范围，而『照著灵』是指属灵的世界。基督徒的生活是复杂的。一面，我们有物质的部分，联于物质的世界；另一面，我们有属灵的部分－我们的灵，联于属灵的世界。我们需要看见，基督徒的生活牵涉到两个世界，而这两个世界都存在于我们里面。我们有肉体，我们也有灵。我们需要思想：究竟我们是活在肉体里，就是活在物质的世界里，还是活在灵里，就是活在属灵的世界里？我们的生活行动是照著肉体，还是照著灵？
14In 8:4 Paul refers to both the physical world and the spiritual world. He says that we “do not walk according to flesh, but according to spirit.” The expression “according to flesh” refers to the physical realm, but the expression “according to spirit” refers to the spiritual world. The Christian life is complicated. On the one hand, we have a physical part related to the physical world; on the other hand, we have a spiritual part—our spirit—which is related to the spiritual world. We need to see that the Christian life is involved with both worlds and that these worlds exist within us. We have the flesh, and we also have the spirit. We need to consider whether we are living in the flesh, in the physical world, or in the spirit, in the spiritual world. Are we walking according to the flesh or according to the spirit
15我们在八章三节看见，就著罪的问题，神作了一件大事。神藉著祂儿子的成为肉体，对付了罪的问题，在肉体中定罪了罪。三节包含了成为肉体和钉十字架。神在罪之肉体的样式里，差来了祂的儿子，这是指基督的成为肉体说的。然后神在肉体中定罪了罪，这是与基督的钉十字架有关。
15In 8:3 we see that concerning sin God did a great thing: Through the incarnation of the Son of God, God dealt with the problem of sin, condemning sin in the flesh. Verse 3 includes both the incarnation and the crucifixion. God sent His Son in the likeness of the flesh of sin: this refers to Christ’sin carnation. Then God condemned sin in the flesh; this is related to Christ’s crucifixion.
16神在肉体中定罪了罪，使律法义的要求成就在我们身上。我们要注意：保罗在四节是说成就，而不是说遵守。他若说遵守，而不说成就，那么这一节的意思就是说，我们必须遵守律法。但保罗在这里不是说遵守律法，乃是说律法义的要求，成就在那些照著灵而行的人身上。这就是说，律法的要求不是成就在遵守律法的人身上，乃是成就在照著灵而行的人身上。罗马八章既深且奥，又与经历非常有关。我们若没有足彀的属灵经历，3就无法明白这一章圣经。照著三至四节，神为著罪，差来自己的儿子成为肉体。藉著祂儿子在十字架上的死，神就在肉体中定罪了罪。祂定罪罪的目的，是要使律法义的要求成就在我们身上－不是凭著我们努力遵守律法，乃是凭著我们照著灵而行。因此，我们不是遵守律法的人，乃是照著灵而行的人。
16God condemned sin in the flesh in order that the righteous requirement of the law might be fulfilled in us. Notice that in verse 4 Paul says fulfilled, not kept. If he had said kept instead of fulfilled, this verse would mean that we must keep the law. However, here Paul refers not to keeping the law, but to the fulfilling of the righteous requirements of the law in those who walk according to spirit. This means that the requirements of the law are fulfilled not in those who keep the law, but in those who walk according to spirit. Romans 8 is deep, profound, and very experiential. Without adequate spiritual experience, we cannot understand this chapter. According to verses and 4, God sent His incarnate Son concerning sin. Through the death of His Son on the cross, God condemned sin in the flesh. His purpose in condemning sin was that the righteous requirement of the law of God may be fulfilled in us, not by our efforts to keep the law, but by our walking according to spirit. Thus, we are not law-keepers; we are those who walk according to spirit.