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罗马书生命读经 · 第68篇

神在肉体中定罪了罪，使我们得以在灵里

God condemning sin in the flesh that we may be in the Spirit
1读经：罗马书八章三至九节。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。』神在罪之肉体的样式里，差来了自己的儿子，这话是指成为肉体，就是三一神所经之过程的第一个步骤。三节里的主词不是神的儿子，而是神。在这一节里，保罗不是说，神的儿子在罪之肉体的样式里而来；他乃是说，神在罪之肉体的样式里，差来了自己的儿子。这意思是说，根据这一节，采取这个行动的乃是神。神差自己的儿子，藉著成为肉体，在罪之肉体的样式里而来。
1Scripture Reading: Rom. 8:3-9 Romans 8:3 says, “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.” The expression “God sending His own Son in the likeness of the flesh of sin” refers to the incarnation, the first step of the process through which the Triune God has passed. Here in verse 3 the subject is not the Son of God; the subject is God. In this verse Paul does not say that the Son of God came in the likeness of the flesh of sin. Rather, he says that God sent His Son in the likeness of the flesh of sin. This means that, according to this verse, it is God who takes this action. He sent His Son through incarnation in the likeness of the flesh of sin
2在这个过程的第一个步骤─成为肉体之后，神又藉著钉十字架而定罪了罪。当子在罪之肉体的形状、样式里钉十字架时，神就在肉体中定罪了罪。因此，子在十字架上的死，就是神对罪的定罪。
2Following the first step of this process, incarnation, God went on to condemn sin by crucifixion. When the Son was crucified in the form, the likeness, of the flesh of sin, God condemned sin in the flesh. Therefore, the death of the Son on the cross was God’s condemnation of sin
律法义的要求
THE RIGHTEOUS REQUIREMENTS
成就在我们身上
OF THE LAW FULFILLED IN US
3成为肉体以及钉十字架这两个步骤，有一个目的，就是四节所启示的：『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。』这节的头一个字『使』的意思是『为了』，说出前一节所采取之行动的目的。神差来自己的儿子，又在肉体中定罪了罪，乃是为著一个特别的目的。这意思是说，成为肉体与钉十字架产生出一种结果。这两个步骤的结果，乃是使律法义的要求，自然而然的成就在我们身上。我们无须努力去遵守律法义的要求。律法义的要求得以成就，乃是基督成为肉体和钉十字架的结果。因为成为肉体的基督已经钉在十字架上，所以律法的要求就自动的成就在我们身上。保罗在四节说，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』。这指明神差来自己的儿子，在肉体中定罪了罪，好使律法义的要求，成就在一班不照著肉体，只照著灵而行的人身上。
3The two steps of incarnation and crucifixion have an aim, revealed in verse 4: “That the righteous requirement of the law might be fulfilled in us, who do not walk according to flesh, but according to spirit.” The word “that” at the beginning of this verse means “in order that,” showing the purpose of the action taken in the preceding verse. God sent His Son and condemned sin in the flesh for a particular purpose. This means that something has issued from the incarnation and crucifixion. The issue, the result, of these two steps is that the righteous requirement of the law is spontaneously fulfilled in us. There is no need for us to try to keep the requirements of the law. The fulfillment of the righteous requirements of the law is an issue of the incarnation and crucifixion of Christ. Because the incarnate Christ has been crucified on the cross, the requirements of the law can be fulfilled in us automatically. In verse 4 Paul says that the requirements of the law are fulfilled “in us, who do not walk according to flesh, but according to spirit.” This indicates that God sent His Son and condemned sin in the flesh in order that the righteous requirements of the law might be fulfilled in a people who do not walk according to flesh, but walk according to spirit.
4在永世里，神就想要完成祂的定旨。我们可以说，神在祂面前开了一条高速公路，使祂可以在这条公路上前进，以成就祂的心意。但是有个叫作『罪』的仇敌，进来阻挡这条路。因此，神就差来自己的儿子，并在肉体中定罪了罪，为要除去这公路上的障碍。神藉著基督的成为肉体与钉十字架，就定罪了罪，并且将罪除去。结果，这公路又再度畅通。除去罪与重新打开这公路的结果，乃是使律法义的要求成就在我们身上。请注意：保罗在这里并不是说，使律法义的要求成就在神的儿子身上。他乃是说，使律法义的要求成就在我们这一班蒙神拣选、救赎、眷临、临及、摸著的人身上。四节的代名词『我们』所标明的这一班人，都是非常重要的人物，因为律法义的要求是成就在他们身上。这一班人是谁？他们乃是神所拣选的人。你知道神已经拣选了你么？从亚当起，活在这地上的亿万人当中，神已经拣选了你。我们可以用一个简单的比喻来帮助我们明白神的拣选。你到超级市场去买苹果，你看到一大堆苹果在那里。从这一堆苹果中，你就照著你的喜好选出一打来。神也像这样拣选了我们。我们可能不高看自己，不宝贵自己；反之，我们可能轻视自己，甚至恨恶自己。但是神却不恨恶我们。祂在永世里就喜欢你，并且拣选了你。你若问祂为甚么喜欢你，祂会回答说，『我就是喜欢你。』我们是神的选民。不仅如此，我们也是祂所救赎、眷临、摸著的人。根据四福音，被神摸著是一件大事。被神摸著会使我们不一样。我能作见证，五十多年前祂摸著我，我立刻成了一个不同的人。我们乃是在四节的『我们』当中；我们已经被神摸著了。
4In eternity God intended to accomplish His purpose. We may say that God had an open highway set before Him and that He would move on this highway to fulfill His intention. However, an enemy called sin came in to block the way. Therefore, God sent His Son and condemned sin in the flesh in order to remove this obstacle from the highway. Through the incarnation and crucifixion of Christ, God condemned sin and removed it. As a result, the highway was opened again. The result, the issue, of the removing of sin and the reopening of the highway is that the righteous requirements of the law are fulfilled in us. Notice that here Paul does not say that the righteous requirements of the law are fulfilled in the Son of God. On the contrary, he says that they are fulfilled in us, the people who have been chosen, redeemed, visited, reached, and touched by God. Those designated by the pronoun “us” in verse 4 are all very important people because the righteous requirements of the law are fulfilled in them. Who are these people? They are God’s chosen ones, His selected ones. Do you realize that God has selected you? Out of the billions of people who have lived on earth from the time of Adam, God has selected you. We may use a simple illustration to help us understand God’ss election. You may go to a supermarket to shop for apples. There you may find a large pile of apples. Out of the many apples in this pile, you choose a dozen for purchase, selecting the apples you like. In a somewhat similar way, God has selected us. Instead of placing a high value on ourselves and thinking of ourselves as precious, we may despise ourselves and hate ourselves. God, however, does not hate us. In eternity He liked you and selected you. If you were to ask Him why He likes you, He may reply, “I simply like you.” We are God’ss elected people. Furthermore, we are those whom He has redeemed, reached, and touched. According to the four Gospels, it is a great matter to be touched by God. Being touched by Him makes us different. I can testify that He touched me more than fifty years ago, and immediately I became a different person. We are among the “us” in verse 4; we have been touched by God
照著灵而行
walking according to spirit
5我们必须相信神的话，不想我们的环境，也不看我们自己。罗马八章四节说，『成就在我们这不照著肉体，只照著灵而行的人身上。』我们读了这话，可能会说，『我多半的时间是照著肉体而行，而不是照著灵而行。』如果有人问，你是照著灵而行，还是照著肉体而行，你可能没有胆量说，你是照著灵而行。照你的领会，你没有充分的立场，使你有把握的说，『我是照著灵而行。』你犹豫一会儿，也许会说，『我有的时候是照著灵而行，但大部分的时间是照著肉体而行。』说到照著灵而行这件事，我们需要记得有两个世界，两个范围─物质的范围和属灵的范围。在属灵的范围里，神乃是藉著说话行作万事。只要神说了某件事，那件事就成了定案。四章十七节告诉我们，神称无为有。这就是说，祂藉著说话称无为有。例如，根据创世记一章三节，神说，『要有光，』就有了光。
5We must believe God’s word and not consider our situation or look at ourselves. Romans 8:4 says “fulfilled in us, who do not walk according to flesh, but according to spirit.” When we read these words, we may say, “Most of the time I walk according to flesh, not according to spirit.” If someone asked you if you are walking according to spirit or according to flesh, you probably would not have the boldness to say that you walk according to spirit. In your realization, you do not have sufficient ground to say with confidence, “I walk according to spirit.” Instead, after hesitating you would probably reply, “Sometimes I walk according to spirit, but most of the time I walk according to flesh.” With respect to the matter of walking according to spirit, we need to remember that there are two worlds, two realms, the physical realm and the spiritual realm. In the spiritual realm God does everything by speaking. Once God speaks a certain thing, the matter is settled. In 4:17 we are told that God calls things not being as being. This means that by speaking He calls things into being. For example, according to Genesis 1:3, God said, “Let there be light,” and there was light.
在信心里说话
SPEAKING IN FAITH
6我们这些神的儿女需要领悟，当我们出于真诚的心说话时，我们的处境就会照著我们所说的成就。假设有人问你得救了没有，你该明确的回答：『是的，我得救了。』你不该犹豫的说，『让我想想。从某些证据来看，我也许已经得救了。』你若说你也许得救了，那么你或许是得救了。但你若说，有些迹象显示你尚未得救，那么你可能出了问题。我们现在既是神的儿女，说话就应当谨慎，因为我们说我们如何，我们就如何。我在早先的信息里曾指出，我们吃甚么，就是甚么。现在我要指出，我们说甚么，就是甚么。圣经说信徒是圣徒。你是圣徒么？你若考虑这个问题，说，『我不像德蕾莎（Theresa）或法兰西斯（Francis）那样圣洁。我实在不觉得自己十分圣洁。我怎能说我是圣徒？』你若这么说，你的光景就仍然是一个可怜的罪人。但你若宣告说，『是的，我是圣徒！』那么你就真是圣徒了。
6As children of God, we need to realize that when we speak something out of a sincere heart, our situation will be according to our speaking. Suppose someone asks you if you have been saved. You should answer definitely, “Yes, I am saved.” You should not hesitate and say, “Let me think about this for a while. According to certain evidences, maybe I am saved.” If you say that you may be saved, then perhaps you are saved. But if you say that signs indicate that you may not be saved, then perhaps there may be some question. Now that we are children of God, we should be careful of our speaking, for we are what we say we are. In a previous message I pointed out that we are what we eat. Now I wish to point out that we are what we say. The Bible refers to the believers as saints. Are you a saint? If you consider this question and say, “Well, I’m not a saint like Theresa or Francis. I really don’t think I’m very holy. How can I say that I am a saint?” If you talk like this, your condition is still that of a pitiful sinner. But if you answer by declaring, “Yes, I am a saint!” then you are truly a saint
7我们必须学习不凭著自己天然的真诚说话，乃要在信心里说话。保罗告诉我们，我们说话，是因为我们有信心的灵：『并且照经上所记：「我信，所以我说话；」我们既有这同样信心的灵，也就信，所以也就说话。』（林后四13。）
7We must learn to speak not in our natural sincerity, but in faith. Paul tells us that we speak because we have a spirit of faith: “And having the same spirit of faith, according to that which is written, I believed, therefore I spoke; we also believe, therefore also we speak” (2 Cor. 4:13).
8我们基督徒遇到事情，常常喜欢一而再，再而三的犹豫、怀疑、考虑并思想。假设有人问你爱不爱主，你可能迟迟不答；你可能考虑这问题，不愿说一些不符合你真实情形的话。你以为你又谨慎又谦卑。实际上，你是上了仇敌的当，被他欺骗了。我们需要在信心里放胆宣告说，我们爱主。关于在灵里以及接受那灵这事，我们中间许多人都接受了错误的教育。有的人教导说，基督徒要接受那灵，就必须悔改、认罪、并禁食祷告。这样经过一段时间，他就会忽然之间接受那灵。我们因著受了宗教背景的影响，若是别人问我们是否受了圣灵，我们可能会迟疑不答。但我们若在属灵的事上受过正确的教导，就能彀立刻回答：『是的，我已经受了圣灵！』
8We Christians are good at hesitating, doubting, considering, and thinking matters over again and again. Suppose someone asks you if you love the Lord. You may be very slow to give an answer. You may ponder the question, not wanting to say anything that is not according to what you really are. You may think that you are being careful and humble. Actually you are being deceived by the enemy and cheated by him. In faith, we need to declare with boldness that we love the Lord. Concerning being in the spirit and receiving the Spirit, many of us have been wrongly educated. Some teach that in order for a Christian to receive the Spirit, he must repent, confess his sins, and pray with fasting. Then, after a period of time, he will suddenly receive the Spirit. Because of the influence from our religious background, we may hesitate to answer when someone asks us if we have received the Holy Spirit. If we have been properly instructed in spiritual things, we shall be able to respond immediately, “Yes, I have received the Holy Spirit
三个问题
THREE QUESTIONS
9在这一点上，我要问三个问题。第一，你是否照著灵而行？第二，你是否照著灵？第三，你是否在灵里？照著灵而行就是照著灵行事，但照著灵乃是指我们全人都照著灵。我们除了照著灵而行，以及全人照著灵之外，还需要在灵里。你有没有把握说，你是照著灵而行，你的全人也是照著灵，并且你是在灵里？有时候你不是会发脾气么？那么你怎能说，你是在灵里？你仍然受脾气的困扰，怎么能说，你是照著灵而行，并且你的全人是照著灵？要回答这些问题，你要说，『是的，我是在灵里！不过，当我发脾气的时候，我犯了短暂的错误。但我立刻悔改，并且得著神的赦免。因此，我仍有胆量宣告：我是在灵里。』保罗在罗马八章四节说到照著灵而行，在五节说到全人照著灵。我们若要照著灵而行，首先我们这人必须照著灵。这意思是说，照著灵而行乃是全人照著灵的结果，因为我们的所作，总是出于我们的所是。
9At this point I would like to ask three questions. First, do you walk according to spirit? Second, are you according to spirit? Third, are you in spirit? To walk according to spirit is to do things according to spirit. But to be according to spirit means that our being is according to the spirit. In addition to walking according to the spirit and being according to the spirit, we need to be in spirit. Do you have the confidence to say that you walk according to spirit, that you are according to spirit, and that you are inspirit? Do you not sometimes lose your temper? How, then, can you say that you are in spirit? How can you claim to walk according to spirit and to be according to spirit when you are still troubled by your temper? The way to answer such questions is to say, “Yes, I am in the spirit! However, when I lost my temper, I made a temporary mistake. But immediately I repented and received God’s forgiveness. Therefore, I still have the boldness to declare that I am in spirit.” In 8:4 Paul speaks of walking according to spirit, and in verse 5, of being according to spirit. In order to walk according to spirit, we must first be according to spirit. This means that walking according to spirit issues from being according to spirit, for what we do always comes out of what we are.
10保罗在九节说到在灵里。照著灵的人就是在灵里的人。照著灵乃是在灵里的结果。因此，照著灵而行是来自照著灵，而照著灵是来自在灵里。这指明我们基本的需要，乃是在灵里。我们若不在灵里，就无法照著灵。不仅如此，我们这人若不是照著灵，我们就无法照著灵而行。我们一旦在灵里，就能彀照著灵；我们一旦照著灵，就能彀照著灵而行。在本篇信息中，我的负担不是照著灵而行，也不仅仅是照著灵；我的负担乃是在灵里。『在…里』这个不起眼的辞，是非常有意义的。我再说，我们照著灵而行，是因为我们这人是照著灵，而我们这人照著灵，又是因为我们在灵里。我们都能作见证说，『我照著灵而行，因为我是照著灵；而我照著灵，是因为我在灵里。』无论我们在那里，不论我们作甚么，我们都应当在灵里。我们若留在灵里，就不会发脾气，也必定不会说谎。哦，在灵里是一件何等大的事！
10In verse 9 Paul speaks of being in spirit. A person who is according to spirit is a person who is in spirit. Being according to spirit is a result of being in spirit. Therefore, walking according to spirit comes out of being according to spirit, and being according to spirit comes out of being in spirit. This indicates that our basic need is to be in spirit. If we are not in spirit, we cannot be according to spirit. Furthermore, if we are not according to spirit, we cannot walk according to spirit. Once we are in spirit, we shall be according to spirit, and once we are according to spirit, we shall walk according to spirit. My burden in this message is not on walking according to spirit or simply on being according to spirit; it is on being in spirit. The little word “in” is very meaningful and significant. To repeat, we walk according to spirit because we are according to spirit, and we are according to spirit because we are in spirit. We all should be able to testify, “I walk according to spirit because I am according to spirit, and I am according to spirit because I am in spirit.” Wherever we are and whatever we do, we should be in spirit. If we remain in the spirit, we shall not lose our temper, and we certainly shall not lie. Oh, it is a great matter to be in the spirit
两个紧要的事实
TWO CRUCIAL FACTS
11你知道你是在灵里么？罗马八章九节使我们能放胆说，我们是在灵里：『但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。』『神的灵若住在你们里面』这句话的繙译是正确的。不过，『若』是指条件说的，是说到有条件的事。『既然』一辞也是指条件说的，但这条件已经履行，是一件完成的事实。例如，我也许对一位弟兄说，『你若来，我就送你一本圣经。』这里的『若』是指一种需要履行的条件。但我也可以说，『你既然来了，我就送你一本圣经。』在这句话中，『既然』一辞是指一种已经履行的条件。说『你若来』，指一种要履行的条件；但说『你既然来了』，指明条件已经履行了。九节的意思是属于第二种情形，就是已经履行的条件。这里保罗的意思是说，神的灵既然住在我们里面，我们就在灵里。那灵住在我们里面，乃是一个事实。这不是有待履行的条件，乃是已经履行的条件，并且已经成了事实。因此，神的灵既然住在我们里面，我们就在灵里了。
11Do you realize that you are in the spirit? Romans 8:9 gives us the boldness to say that we are in spirit: “But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you. But if anyone has not the Spirit of Christ, he is not of Him.” The words “if indeed” are a correct translation. However, the word “if” refers to a condition, to something that is conditional. The word “since” also refers to a condition, but to a condition which has already been fulfilled and has become an accomplished fact. For example, I may say to a brother, “If you come, I will give you a Bible.” The word “if” as used here indicates a condition to be fulfilled. But I may say, “Since you have come, I shall give you a Bible.” In this sentence the word “since” indicates a condition which has been fulfilled and is now an accomplished fact. To say, “If you come,” indicates a condition to be fulfilled. But to say, “Since you have come,” indicates a condition which has been fulfilled. The meaning in verse 9 is that of the second case—a condition which has been fulfilled. Thus, here Paul is saying that we are in spirit, since the Spirit of God dwells in us. It is a fact that the Spirit dwells in us. This is not a condition to be fulfilled, but a condition which has already been fulfilled and has become a fact. Therefore, since the Spirit of God dwells in us, we are in spirit
12我有确定的把握说，我们这些信徒都有神的灵住在我们里面。这是一个无可否认的事实。根据八章九节，我们的把握不是神的灵将要住在我们里面，也不仅仅是神已经住在我们里面，乃是神现今正住在我们里面。哦，神的灵住在我们里面，这真是个美妙的事实！因著这个事实，我们能彀放胆的说，我们乃是在灵里。即使我们失败、犯错，神的灵仍继续住在我们里面。例如，我们有时候会发脾气，但这没有改变神的灵住在我们里面的事实。祂的内住是持续不断的。现今神的灵既然住在我们里面，我们就在灵里。这也是一个事实。因此，九节有两个紧要的事实：第一，神的灵住在我们里面，我们有那灵。第二，我们乃是在灵里。
12I have the full assurance that, as believers, God’s Spirit dwells in us. This is a fact which no one can deny. According to 8:9, we may have the assurance not that the Spirit of God will dwell in us, or simply that He has dwelt in us, but that He is dwelling in us right now. Oh, it is a marvelous fact that the Spirit of God dwells in us! Because of this fact, we can boldly say that we are in spirit. Even though we fail and make mistakes, the Spirit of God continues to dwell in us. For example, we may sometimes lose our temper, but this does not change the fact that God’s Spirit dwells in us. His indwelling is continual, without any break. Now since the Spirit of God dwells in us, we are in the spirit. This also is a fact. Thus, in verse 9 there are two crucial facts. First, it is a fact that the Spirit of God dwells in us and that we have the Spirit. Second, it is a fact that we are in spirit
地位与光景
POSITION AND CONDITION
13一面，保罗在九节说，神的灵既然住在我们里面，我们就在灵里。另一面，他又说，人若没有基督的灵，就不是属基督的。假设我们说，『神的灵既然住在我们里面，我就是属那灵的。』然后我们又接著说，『人若没有基督的灵，就不是在基督里。』这样更改『属…的』和『在…里』的说法，会造成很大的区别。说神的灵既然住在我们里面，我们就是属那灵的，这话是不对的。说人若没有基督的灵，就不在基督里，也是不对的。这里的『属…的』是指地位，而『在…里』是指光景。我们若没有基督的灵，就不是属基督的，这是地位的事。凡没有基督的灵的，就不是属基督的。我们这些信徒没有任何地位上的难处。我们有基督的灵，我们也是属基督的。但我们就光景说可能有难处，这就是『在…里』所表明的。我们都可以有信心的说，我们是属基督的。但正如我们曾指出的，若要说我们在灵里，我们可能会犹豫。我们属基督的这个地位是绝不会改变的。为这缘故，如果我们说，我们有时候是属基督的，有时候不是属基督的，这是不对的。我们永远是属基督的，正如我们永远属于我们出生的家庭一样。不论你在何处，你都属于你的家庭。这是地位的问题，是不会改变的。虽然我们永远属于某一个家庭，但我们未必一直在那个家庭里。在一个家庭里，就像在灵里一样，要视光景而定。我们必须承认，有时候我们会有不在灵里的难处。我再说，我们是属基督的，这个地位绝不会有问题；但有时候我们会有不在灵里这个光景上的难处。在本篇信息中，我们所论到的是光景，而不是地位。地位的问题已经一次永远的解决了。阿利路亚，我们都是属基督的！但我们在灵里的光景还不固定、稳固。因此，我们在下一篇信息要来看，如何稳定我们在灵里的光景。
13On the one hand, in verse 9 Paul says that we are in spirit since the Spirit of God dwells in us. On the other hand, he says that if anyone does not have the Spirit of Christ, he is not of Him. Suppose we said, “Since the Spirit of God dwells in me, I am of the Spirit.” Suppose we also went on to say, “If anyone does not have the Spirit of Christ, he is not in Him.” These changes of prepositions would make a great difference. It is wrong to say that since the Spirit of God dwells in us, we are of the Spirit. It is also wrong to say that if someone does not have the Spirit of Christ, he is not in Him. Here the preposition “of” refers to position, whereas the preposition “in” refers to condition. If we do not have the Spirit of Christ, we are not of Christ. This is a matter of position. Anyone who does not have the Spirit of Christ is not of Christ, and he does not belong to Christ. As believers, we do not have any problem concerning position. We have the Spirit of Christ, and we are of Him. However, we may have a problem related to condition, as indicated by the preposition “in.” We all can say with confidence that we are of Christ and belong to Him. But, as we have pointed out, we may hesitate before we say that we are in spirit. Our position of being of Christ never changes. For this reason, it is wrong to say that sometimes we are of Christ and that at other times we are not of Christ. No, we are always of Christ, just as we are always of the family in which we were born. No matter where you may be, you are of your family. This is a matter of position, and it is not subject to change. But although we are always of a particular family, we may not always be in that family. To be in a family, like being in spirit, is conditional. We must admit that sometimes we have a problem concerning being in spirit. To repeat, we never have a problem with the position of being of Christ. However, sometimes we have a problem with the condition of being in spirit. In this message we are dealing with the condition, not with the position. The matter of position has been settled once for all. Hallelujah, we all are Christ’s! We all are of Him. But our condition with respect to being in spirit may not be fixed or stable. Therefore, in the next message we shall consider how to stabilize our condition of being in spirit.