罗马书第六章

v1-2引言：驳斥性论述

The Letter to the Romans (Second Edition) (B. Freedom from Bondage to Sin (6:1–23))

Subduing the power of sin is the topic of Rom. 6. Paul hints at this theme by using the word “sin” in the singular throughout the chapter. As in 5:12–21 (and see 3:9), Paul pictures sin as a power or master that exercises unbreakable control over all who are “in Adam” (see the notes on v. 12). Sin’s tyranny is broken, however, for the person who is “in Christ.” Rom. 6 is thus permeated p 377 with the imagery of slavery, mastery, and freedom: those crucified with Christ should no longer “serve” sin (v. 6), should not let sin “rule” them because they have been “set free” from sin and been “enslaved” to God, or to righteousness (vv. 17–22): sin no longer “rules over” the believer (v. 14a).

From this quick summary, it is evident that one basic theme—the Christian’s freedom from sin’s tyranny or lordship—dominates the entire chapter.

The Letter to the Romans (Second Edition) (B. Freedom from Bondage to Sin (6:1–23))

Both paragraphs, vv. 1–14 and 15–23, look at the Christian’s transfer from the realm of sin to that of righteousness. But the first focuses on the negative—release from sin—and the second on the positive—dedication to righteousness. Verses 15–23 elaborate on the theme of vv. 1–14, using the slavery imagery introduced in v. 6 to draw out the nature and consequences of the believer’s transfer from the realm of sin to that of righteousness and life.

The Letter to the Romans (Second Edition) (B. Freedom from Bondage to Sin (6:1–23))

Paul’s overriding purpose in this part of the letter is to show that the justified believer can be confident that he or she will be definitively saved on the last day. Justification signals the transfer of the believer into the new age of redemption, where, joined with Christ, he or she lives under the reign of grace and looks confidently to the outcome of that reign, eternal life. This teaching, p 378 which dominates chap. 5, shows that union with Christ frees the believer from death. But what about sin and the law, both of which are also prominent in chap. 5 as two other “powers” of the old age? Chapters 6 and 7 deal with these, as Paul shows that union with Christ also frees the believer from the tyranny of sin and from the regime of the law. Far from being excursuses, then, these chapters are fundamental to Paul’s demonstration that the believer’s justification unleashes the “power of God for salvation.” Paul makes clear that the new status enjoyed by the believer (justification) brings with it a new influence and power that both has led and must lead to a new way of life (sanctification).

This “must” is very important. For, as decisive and final as is this transfer into a new realm, it would be a misinterpretation of Paul to think that the believer is thereby removed from all contact or influence with the old realm of sin. While belonging to a new realm, believers bring with them into it many of the impulses, habits, and tendencies of the old life, a constant threat to putting into actual practice the realities of our new realm status. It is this eschatological reservation—the fact that not until the resurrection and transformation of the body will the believer be severed from all contact with the old Adamic dominion—that explains the indicative/imperative combinations that are so characteristic of these chapters: “sin will not rule over you”/“do not let sin reign” (6:13–14); “you are not in the flesh”/“do not live according to the flesh” (8:9, 12).307

罗马书（第二版）（B. 摆脱罪的束缚（6:1-23））

罗马书 6 章的主题是制服罪的力量。保罗在整章中都使用单数“罪”一词来暗示这一主题。正如在 5:12-21 中（参见 3:9），保罗将罪描绘成一种力量或主人，对所有“在亚当里”的人施加不可打破的控制（参见第 12 节的注释）。然而，对于“在基督里”的人来说，罪的暴政被打破了。罗马书 6:12-21（参见 3:9），保罗将罪描绘成一种力量或主人，对所有“在亚当里”的人施加不可打破的控制（参见第 12 节的注释）。然而，对于“在基督里”的人来说，罪的暴政被打破了。因此，第 6 节充满了奴役、统治和自由的意象：那些与基督同钉十字架的人不再“服侍”罪（第 6 节），不再让罪“统治”他们，因为他们已经从罪中“解脱”出来，成为上帝或公义的“奴隶”（第 17-22 节）：罪不再“统治”信徒（第 14a 节）。

从这个简短的总结中，很明显，一个基本主题——基督徒摆脱罪的暴政或统治——主导了整章。

罗马书（第二版）（B. 摆脱罪的束缚（6:1-23））

第 1-14 节和第 15-23 节这两个段落都着眼于基督徒从罪的领域转移到公义的领域。但前者关注的是消极方面——从罪中解脱出来，而后者关注的是积极方面——献身于正义。第 15-23 节详细阐述了第 1-14 节的主题，使用第 6 节中引入的奴隶形象来描绘信徒从罪的领域转移到正义和生命的领域的性质和后果。

《罗马书》（第二版）（B. 从罪的束缚中解脱出来（6:1-23））

保罗在这部分信中的首要目的是表明，称义的信徒可以确信，他或她将在末日得到彻底的拯救。称义标志着信徒进入了新的救赎时代，在那里，他或她与基督联合，生活在恩典的统治之下，并满怀信心地期待着这种统治的结果，即永生。这一教导（第 378 页）占据了第 5 章的主导地位，表明与基督的结合使信徒摆脱了死亡。但是，罪和律法呢？它们在第 5 章中也作为旧时代的另外两种“权力”而突出出现。第 6 章和第 7 章讨论了这些问题，因为保罗表明，与基督联合也将信徒从罪的暴政和律法的统治中解放出来。因此，这些章节远非题外话，而是保罗论证信徒的称义释放了“上帝拯救的力量”的基础。保罗明确表示，信徒享有的新地位（称义）带来了新的影响力和力量，这种影响力和力量已经并必将引领一种新的生活方式（成圣）。

这个“必将”非常重要。因为，尽管这种进入新领域的转变是决定性的和最终的，但如果认为信徒因此就与旧罪领域的所有接触或影响都断绝了，那就误解了保罗的观点。虽然信徒属于新境界，但他们也把旧生活的许多冲动、习惯和倾向带入其中，这不断威胁着我们能否将新境界的现实付诸实践。正是这种末世论的保留——信徒直到身体复活和转变才会与旧亚当统治的一切联系断绝——解释了这些章节中如此典型的陈述/命令组合：“罪必不能作你们的主”/“不要让罪作你们的主”（6:13-14）；“你们不属肉体”/“不要顺从肉体而活”（8:9，12）。307

从罪恶的范畴转移到公义的范畴

1-14 消极的层面：从罪中解脱

15-23 积极的层面：在义中顺服

圣徒在基督里享有新的地位（称义）

圣徒应当靠主活出新的生命（成圣）

v1-2驳斥论述：

旣然神的恩典遠遠超過罪，我們爲什麼不繼續犯罪，好讓祂的恩典有機會顯爲更豐富？

丁道爾新約聖經註釋--羅馬書 (1.假設的反對意見（六1〜2）)

反對他神學的人；謬解他的福音，說其信息等於「我們可以作惡以成善」（三8），這種情況已經夠糟了；但是連他的信徒也上了他們的當，以爲福音是可以爲所欲爲的准證，這就更嚴重了。保羅的哥林多書信顯出，他的信徒在這方面帶給他極大的麻煩；有些人甚至以爲，像不正常的性交等行爲，不過是微不足道的小事。他命令哥林多敎會，將一個亂倫的人趕出去，從字裡行間可以看出，那個敎會中有些人對這件惡名昭彰的事，不但沒有任何不贊同的表示，並且以爲這是基督徒自由的最佳範例（林前五1〜13）。難怪其他信徒堅持說，要將正確的道德觀灌輸給這些人，惟一的辦法就是要求他們遵守摩西的律法——必須使律法成爲他們身體得救的條件，加在對基督的信心之上。但是保羅的親身體驗卻讓他瞭解到，世界上所有靠遵行律法的人，都無法得著神的赦免，不能與神和好，但是相信基督的人，立刻能擁有這一切。他不認爲律法主義能補救自由主義，他知道還有更好的辦法。當人將自己的生命完全順服於復活的基督，以及祂聖靈的能力之後，他們會從內心裏徹底改變，成爲新造的人。他們會領受一種新的性情，樂意主動結出聖靈的果子，基督在世上的生活就是這些德行最完美的表現。許多人認爲（現代仍有多人持此看法），這種論調太樂觀，並不實際。但是保羅信任在他信徒心中的基督的靈；最後，他的信任被證實是對的，只是他必須忍受這些屬靈孩子讓他失望傷心的事，直到他看見基督終於「成形」在他們裏面（加四19）。

p 126 在我們現在所硏讀的羅馬書這一段中，保羅詳盡闡釋這個道理，以答覆「藉作惡使神的恩典更顯多」的謬論。

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

We Christians, Paul affirms, have “died to sin” (v. 2b); we have been taken out from under its tyranny in a transfer so radical and decisive that the language of death and new life can be used of it.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

This question is raised in response to Paul’s assertion in 5:20b that “where sin abounded, grace abounded all the more.”316 This half-verse is a joyful proclamation of the triumph of God’s grace in salvation history; even in the era of the law, when sin was rendered more serious than ever before, God did not abandon his people or his purpose. He showered blessings upon them, undeservedly, and persisted in his plan to bring redemption through the Messiah. But the statement of historical fact that grace increased in precisely the “place” where sin was increasing is in the question of 6:1b turned into a statement of general principle, as if God is somehow bound to bestow more grace while we remain willfully in “the state of sin.”317 It is as if the knowledge that their father had forgiven them in the past would lead children to do wrong with abandon precisely so as to enjoy more forgiveness. Only a foolish parent would tolerate such a situation, and God’s grace must not be interpreted in these terms.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

we can imagine this question being raised by Jews (and perhaps Jewish Christians): If the law does not have the authority to quell sin, how can grace do it? Will not the “reign of grace” simply encourage sinning without the law to curb it?321

In response, essentially, Paul argues that the law could never curb sinning; and the reign of grace, far from encouraging sin, is the only means by which sin p 382 can truly be defeated.322 But, as is also true both historically and in our own day, Christians are by no means immune from the temptation to slip from a celebration of grace to an abuse of grace, to be complacent about sin because, after all, God is gracious and will forgive. In practice at least, we echo the German poet Heinrich Heine to whom is attributed the deathbed line, “God will forgive; that is his business.”323 (Similarly, W. H. Auden has one of his characters claim: “I like committing crimes. God likes forgiving them. Really the world is admirably arranged.”324) While, therefore, the objection was one that Paul must have heard from opponents of the gospel, he himself raises it here in order to show Christians that the gospel of grace, properly interpreted, leads not to licentiousness but to righteousness (now understood as godly living).

罗马书（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

保罗肯定，我们基督徒已经“死于罪孽”（第 2b 节）；我们已经从罪孽的暴政下解脱出来，这一转变是如此彻底和决定性，以至于死亡和新生命的语言都可以用来形容它。

这个问题是为了回应保罗在 5:20b 中的断言而提出的，“罪在哪里显多，恩典就更显多了。”316 这半节经文是上帝恩典在救赎历史中的胜利的喜乐宣告；即使在律法时代，当罪变得比以往任何时候都更加严重时，上帝也没有抛弃他的子民或他的旨意。他不配地向他们施予祝福，并坚持通过弥赛亚带来救赎的计划。但是，恩典恰恰在罪恶增加的“地方”增加的历史事实陈述在 6:1b 的问题中变成了一般原则的陈述，好像上帝注定要赐予更多的恩典，而我们却故意处于“罪恶状态”。317 就好像知道他们的父亲过去已经原谅了他们，会导致孩子们为了享受更多的宽恕而肆意做错事。只有愚蠢的父母才会容忍这种情况，上帝的恩典不能这样解释。

《罗马书》（第二版）（1.通过与基督联合“死于罪”（6:1-14））

我们可以想象犹太人（也许还有犹太基督徒）会提出这个问题：如果法律没有平息罪恶的权威，恩典又怎么能做到这一点呢？如果没有律法来约束，那么“恩典的统治”是否只会鼓励犯罪呢？321

保罗的回应本质上是，律法永远无法约束犯罪；恩典的统治非但不会鼓励犯罪，反而是真正战胜罪恶的唯一手段。322 但是，正如历史上和我们这个时代的情况一样，基督徒绝不能免受从赞美恩典滑向滥用恩典的诱惑，对罪恶掉以轻心，因为毕竟上帝是仁慈的，会宽恕。至少在实践中，我们呼应了德国诗人海因里希·海涅的临终遗言：“上帝会宽恕；保罗在《使徒行传》中写道：“我喜欢犯罪，但上帝却喜欢宽恕我。其实，这个世界安排得非常好。”324 因此，保罗肯定也听到过反对福音的人提出这样的反对意见，但他自己在这里提出这个反对意见，是为了向基督徒表明，正确解释恩典的福音，不会导致放荡，而是导致正义（现在被理解为敬虔的生活）。

罗马书 5：20 (CUV)

20 律法本是外添的，叫过犯显多；只是罪在哪里显多，恩典就更显多了。

是上帝恩典在救赎历史中的胜利的喜乐宣告；即使在律法时代，当罪变得比以往任何时候都更加严重时，上帝也没有抛弃他的子民或他的旨意。他不配地向他们施予祝福，并坚持通过弥赛亚带来救赎的计划。但是，恩典恰恰在罪恶增加的“地方”增加的历史事实陈述在 6:1b 的问题中变成了一般原则的陈述，好像上帝注定要赐予更多的恩典，而我们却故意处于“罪恶状态”。317 就好像知道他们的父亲过去已经原谅了他们，会导致孩子们为了享受更多的宽恕而肆意做错事。只有愚蠢的父母才会容忍这种情况，上帝的恩典不能这样解释。

如果律法没有办法止息罪恶，恩典又怎么可能做到这一点呢？

如果没有律法来约束，那么“恩典作王”是否只会鼓励犯罪呢？

保罗：律法其实没有也无法约束犯罪

恩典作王不会导致犯罪且是战胜罪的唯一手段

恩典的福音不会导致放纵的生活而是公义（敬虔）的生命

罪上死了的人岂可仍在罪中活着是劝勉还是陈述？

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

But it is necessary to explore further the logical force of Paul’s “how … yet.” Turned into a statement, which is the logical equivalent of the rhetorical question, it may be taken in two different ways: (1) “We Christians should realize that we must not live in sin” (a moral appeal); or (2) “We Christians are no longer able to live in sin” (a theological assertion). In other words, is “living in sin” a possibility to be avoided, or an impossibility to be recognized?

Everything depends on the meaning we give to the phrase “living in sin.” If by this Paul means committing sins, or living at times as if sin still reigned, then the first alternative is certainly a possibility. For, to go no further, it is clear from the imperatives in vv. 11–14 that Paul considers sin a continuing and ever-present threat to the Christian. On the other hand, if “living in sin” means existing “in the sphere of” and so “under the lordship” of sin,332 then the second alternative must be correct; for Paul makes clear that the deliverance from sin’s lordship is a past, unchangeable occurrence (vv. 6, 14, 17–22). The balance between these two is a fine one, but the first appears to be closer to the truth. “Living in sin” is best taken as describing a “lifestyle” of sin—a habitual practice of sin, such that one’s life could be said to be characterized by that sin rather than by the righteousness God requires. Such habitual sin, “remaining in sin” (v. 1), “living in sin” (v. 2), is not possible, as a constant situation, for the one who has truly experienced the transfer out from under the domain, or tyranny, of sin. Sin’s power is broken for the believer, and this must be evident in practice (see also Jas. 2:14–26; and perhaps 1 John 3:6, 9). Yet the nature of Christian existence is such that the believer can, at times, live in a way that is inconsistent with the reality of what God has made him in Christ.333 It is not sin, but the believer, who has “died,” and sin, as Wesley puts it, “remains” even though it does not “reign.”334 Therefore, while “living in sin” is incompatible with Christian existence and impossible for the Christian as a constant condition, it remains a real threat. It is this threat that Paul warns us about in v. 2.

Having said this, however, we must not ignore the importance of the indicative “we have died to sin.” It is only because we have been delivered from p 384 sin’s power by God’s act in Christ that we can be expected to cease obeying sin as a master. The imperative “You shall” would be a futile and frustrating demand without the “You have been given” of the indicative.335 Living a life pleasing to God flows from the real experience of liberation from sin’s domain secured by God for us in Christ (note the passive forms of the verbs in vv. 6, 17, and 22). “Justification by faith and sanctification by struggle,” as Griffith Thomas puts it, is the view held by many Christians; but Paul asserts in this passage the inseparability of justification and sanctification as provided for equally in Christ.

罗马书（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

但有必要进一步探讨保罗的“如何……然而”的逻辑力量。如果将其变成陈述句，即与反问句逻辑等同的陈述句，则可以从两个不同的角度来理解：（1）“我们基督徒应该认识到我们不能生活在罪孽中”（道德诉求）；或（2）“我们基督徒不再能够生活在罪孽中”（神学主张）。换句话说，“生活在罪孽中”是可以避免的可能性，还是无法认识到的可能性？

一切都取决于我们赋予“生活在罪孽中”一词的含义。如果保罗的意思是犯罪，或者有时生活得好像罪孽仍然统治着，那么第一种选择肯定是可能的。因为，不用多说，从第 11-14 节中的命令式可以清楚地看出，保罗认为罪孽对基督徒来说是一个持续存在的威胁。另一方面，如果“生活在罪中”意味着存在于“罪的领域”中，因此“在罪的统治之下”，那么第二种选择一定是正确的；因为保罗明确表示，从罪的统治中解脱出来是过去无法改变的事情（第 6、14、17-22 节）。两者之间的平衡是微妙的，但第一种似乎更接近事实。“生活在罪中”最好被理解为描述一种罪恶的“生活方式”——一种习惯性的犯罪行为，以至于可以说一个人的生活以那种罪恶为特征，而不是以上帝要求的正义为特征。对于真正经历过从罪的领域或暴政下转移出来的人来说，这种习惯性的罪恶，“留在罪中”（第 1 节），“生活在罪中”（第 2 节），不可能一直处于这种状态。罪的权势对信徒而言已被打破，这一点必须在实践中得到证实（另见雅各书 2:14-26；或许还有约翰一书 3:6, 9）。然而，基督徒存在的本质是，信徒有时可能过着与上帝在基督里创造他的现实不一致的生活。333 不是罪，而是信徒“死了”，正如卫斯理所说，罪虽然没有“统治”，但“仍然存在”。334 因此，虽然“生活在罪中”与基督徒的存在不相容，并且不可能成为基督徒的持续状态，但它仍然是一个真正的威胁。保罗在第 2 节中警告我们的就是这种威胁。

然而，话虽如此，我们不能忽视“我们已经死于罪”这一陈述的重要性。只有因为我们通过上帝在基督里的行为从罪的权势中解脱出来，我们才可以不再服从罪的主人。如果没有“你已被赐予”的陈述句，命令式的“你应当”将是徒劳无益且令人沮丧的要求。335 过着让上帝喜悦的生活源自上帝在基督里为我们确保的从罪的领域中解放出来的真正体验（请注意第 6、17 和 22 节中动词的被动形式）。正如格里菲斯·托马斯所说，“因信称义，因奋斗成圣”，这是许多基督徒持有的观点；但保罗在这段经文中主张，称义和成圣是不可分割的，因为基督同样提供了称义和成圣。

劝勉：我们基督徒应该认识到我们不能生活在罪中（道德诉求）

陈述：我们基督徒没有生活在罪中的可能（神学主张）

决定性的因素是“罪中”是指什么？

劝勉：罪行

陈述：罪权

罪是需要避免的，要认识生活在罪中是不可能的

很多信徒的观点是：因信称义，因行为成圣

称义和成圣是不可分割的但同样是不能混淆的

韦敏斯德大要理问答

问77：称义与成圣有何不同？

答： 虽然称义与成圣密不可分1，但它们仍有不同之处：

（一）称义是神把基督的义归给我们2，而成圣则是祂的灵将恩典放在我们里面，使我们能以行出。4

（二）称义使罪得赦免4，成圣使罪被制伏5。

（三）称义使所有的信徒一概脱离神报应之怒，在今世就达于完全，使他们不再被定罪6；但成圣在所有的人身上并不都是相同的7，今世也没有任何人能达于完全8，而是向着完全不断长进9。

1 林前六11。2 罗四6、8。3 结卅六27。4 罗三25。5 罗六6、14。6 罗八33-34。7 约壹二12-14；来五12-14。8 约壹一8、10。9 林后七1；腓三12-14。

3-14 在罪上死，在基督里活

The Letter to the Romans (Second Edition) (B. Freedom from Bondage to Sin (6:1–23))

Christ’s death “on our behalf” (5:6–8) frees us not only from the penalty of sin but from the power of sin also. Justification—acquittal from the guilt of sin—and sanctification—deliverance from “sinning”—must not be confused, but neither can they be separated.301

基督“为我们而死”（5:6-8），不仅使我们免于罪的惩罚，也使我们脱离了罪的权势。称义——从罪中赦免——和成圣——从“犯罪”中解脱——不能混淆，但也不能分开。301

基督为我们而死，不仅使我们免于罪的惩罚，也使我们脱离了罪的权势

称义：从罪中得赦免

成圣：从罪中得解脱

v3-5洗礼的意义

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

他說：「聽著！你們不記得自己受洗時候的情形嗎？」從這裏，以及保羅在其他書信中提到洗禮的情況看來，他並不認爲洗禮對信徒是「可有可無」的。羅馬的信徒並不是他帶領歸主的，但他認爲他們理所當然受過洗，就像他的信徒一樣。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

在使徒時代，似乎只要相信、承認基督，便立刻行洗禮。使徒行傳重複記載洗禮之例，是最好的證明；以弗所十二門徒的事件（徒十九1〜7）則是一個例外，卻也證實了這個原則。使徒行傳明文記載的事，正是書信的含意。相信基督與受洗，並不是兩個壁壘分明的事件，而是一個整體的兩部份。相信基督是洗禮的要素，若不具備這一點，僅管有水、，甚至有正確的用語，也不是基督徒的洗禮。

而當信徒受洗的時候，究竟發生了什麼事呢？保羅說，是這樣的：從前的生命到此結束；新的生命就此開始。他們浸在洗禮的水中，就等於與基督「一同埋葬」，表明過去有罪的舊生命已經死了；他們從水裏起來，就是與基督一同復活，表明他們已經領受了一個新生命，有份於基督那復活的生命了。「我們是否應繼續犯罪，以使恩典顯多呢？」但是他們怎能繼續犯罪？因爲他 p 127 們現在的生命，雖然仍在會朽壞的身體中，但卻已經透過與復活基督的結合，成了與祂一樣的生命。這種想法在用詞上產生道德性的予盾。

但是，這一點怎樣實際行動出來呢？保羅說：「要順服神；把你們的身體獻給祂，作爲實行祂旨意的器具。從前你們是罪的奴隸，但這種關係已經斷絕了——因著死而一刀兩斷了。什麼死？就是你們與基督同有的死。你們旣然憑信心與祂聯合，祂的死就成爲你們的死；你們的「舊人」已經在祂的十字架上「被釘死了」。基督和你們一樣，必須面對罪；你們過去在罪面前成爲罪人，祂則成爲背負罪的人。祂旣背負了祂子民的罪，便死了；但是現在祂又活了，有復活的生命。祂不再背負祂子民的罪；祂只一次爲他們的罪而死，就從死裏復活了，現在死不再能轄制祂。若你們看自己已經與祂同死，又與祂同活，進入了新生命，罪就不再能作你們的主了。你們現在活在恩典的國度裏；恩典不會激動我們犯罪，像律法一樣；恩典釋放你們脫離罪，並且使你們能勝過罪。」

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

你們受洗歸入基督的，都是披戴基督了」——亦即，你們已經倂入祂裏面，成爲祂的肢體了（參林前十二13），藉著因信與祂聯合，你們也分享了祂在歷史上的經歷：祂的釘死與埋葬，祂的復活與昇天。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

「受洗與祂一同埋葬。」埋葬是死亡的印記；因此信徒的洗禮是 p 128 埋葬的象徵，表明犯罪的舊生命已吿結束，在基督裏的新生命將取而代之。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

原是叫我們一舉一動有新生的樣式。（英譯：我們也應行在新的生命中）這是指因基督復活的能力臨及信徒，他們能有新的生命模式（或品質）。

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

In vv. 3–4 Paul shows how this transfer has taken place: we “died to sin” in baptism (which Paul uses to summarize our conversion to Christ and our initiation into his body; see below). For this “conversion-initiation,” in joining us with Christ, joins us with Christ’s death—and, as Paul will show in vv. 9–10, Christ’s death was itself a “death to sin.”312 So close is this association with Christ’s death that we may be said to have p 380 been “buried with him.” Burial both sets the seal on death and prepares for that which is to follow: living a new life patterned after the resurrection of Christ.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

First, it is clear that Paul refers in vv. 3–4 to water baptism; but baptism is not the theme of the paragraph nor is it Paul’s purpose to exposit his theology of baptism. Baptism, rather, functions as shorthand for the conversion experience as a whole. As such, it is the instrument (note the “through” in v. 4) by which we are put into relationship with the death and burial of Christ. It is not, then, that baptism is a symbol of dying and rising with Christ; nor is it that baptism is the place at which we die and rise with Christ. Dying and rising with Christ refers to the participation of the believer in the redemptive events themselves; and the ultimate basis for Paul’s appeal in this chapter is not what happened when we were baptized, but what happened when Christ died and rose again. That death of his to sin is also our death to sin (vv. 2, 6, 9–10); and that resurrection of his to new life, in which we will “participate” in the future (vv. 5b and 8b), is even now working to enable us to “walk in newness of life” (vv. 4b, 11).

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

(1) “Burial with Christ” might be a metaphor for the believer’s complete break with the old life, with baptism as a symbolic picture of the transfer from the old life to the new. Immersion represents death to the old life, submersion the “burial”—the seal of death—of that old life, and emersion the rising to new life. In this way baptism pictures what has taken place in the believer’s life through conversion.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

(3) We come then to the third and, I would argue, best approach. “Burial with Christ” is a description of the participation of the believer in Christ’s own burial, a participation that is mediated by baptism. Paul’s point, as Beasley-Murray puts it, “is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his.

But what is the exact nature, or time, of this believer’s being “buried with Christ”?

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

in vv. 3–4, baptism is introduced not to explain how we were buried with Christ but to demonstrate that we were buried with Christ. And the subsidiary role of baptism in our union with Christ is p 389 confirmed by the fact that Paul can elsewhere claim a “being with Christ” that is not related to baptism (Gal. 2:19–20; Eph. 2:5–6).

Baptism, then, is not the place, or time, at which we are buried with Christ, but the instrument (dia) through which we are buried with him.363 It might, then, be an obvious conclusion that the “time” of our burial with Christ was the time of his own burial: that, when Christ died, was buried, and resurrected, we were “in him” and so participated in these events “with” him. Support for this conception can be found in the aorist passive verbs used throughout this passage, the reference to Christ’s own form of death, crucifixion, as that in which we participate (v. 6), and the simple logic that runs “if we died with Christ, and he died ‘once’ (v. 10), on Calvary, then our dying ‘with’ him must also have taken place on Calvary.” Moreover, it is very natural to apply to our relationship with Christ the same kind of inclusive relationship that Paul has just indicated to be the case with Adam (5:12–21).364

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Our dying, being buried, and being resurrected with Christ are experiences that transfer us from the old age to the new. But the transition from old age to new, while applied to individuals at their conversion, has been accomplished through the redemptive work of Christ on Good Friday and Easter. Paul’s syn refers to a “redemptive-historical” “withness” whose locus is both the cross and resurrection and Christ—where the shift in ages took place historically—and the conversion of every believer—when this “shift” in ages becomes applicable to the individual.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

the early church conceived of faith, repentance, the gift of the Spirit, and water baptism as components of one unified experience, which he calls “conversion-initiation.”372 Just as faith is always assumed to lead to baptism, so baptism always assumes faith for its validity.373 In vv. 3–4, then, we can assume that baptism stands for the whole conversion-initiation experience, presupposing faith and the gift of the Spirit. What, we might ask, of the Christian who has not been baptized? While Paul never dealt with this question—and his first reaction would undoubtedly have p 391 been “Why weren’t they baptized?”—we must assume from the fact that faith is emblazoned in every chapter of Romans while baptism is mentioned in only two verses that genuine faith, even if it has not been “sealed” in baptism, is sufficient for salvation.

The main point of v. 4 is not, however, our being with Christ, or baptism, but the new life to which these events are to lead. It is the purpose (“in order that” [Gk. hina]) of our burial with Christ that “we might walk374 in newness of life.” “Newness of life” is a life empowered by the realities of the new age—including especially God’s Spirit (Rom. 7:6)—and a life that should reflect the values of that new age.375 This connection between the indicative of our incorporation into Christ and the imperative of Christian living is the heart of Rom. 6.

Christians, then, are both empowered and summoned to live a new kind of life by virtue of their participation in the death, burial, and resurrection of Christ.

罗马书（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

在第 3-4 节中，保罗展示了这种转移是如何发生的：我们在洗礼中“向罪而死”（保罗用洗礼来总结我们皈依基督和进入他的身体；见下文）。因为这种“皈依-入会”使我们与基督联合，使我们与基督的死亡联合——而且，正如保罗将在第 9-10 节中展示的那样，基督的死亡本身就是“向罪而死”。312 这种与基督之死的联系如此紧密，以至于我们可以说已经“与他一起埋葬”。埋葬既为死亡盖上了印记，也为接下来的事情做准备：过一种效仿基督复活的新生活。

首先，很明显，保罗在第 3-4 节中提到了水洗礼；但洗礼不是本段的主题，保罗的目的也不是阐述他的洗礼神学。相反，洗礼是整个皈依经历的简写。因此，它是我们与基督的死亡和埋葬建立关系的工具（请注意第 4 节中的“通过”）。因此，洗礼并不是与基督同死同复活的象征；洗礼也不是我们与基督同死同复活的地方。与基督同死同复活是指信徒参与救赎事件本身；保罗在本章中呼吁的最终依据不是我们受洗时发生的事情，而是基督死而复活时发生的事情。他的死也是我们的死（第 2、6、9-10 节）；他的复活，就是我们将来会“参与”的新生命（第 5b 和 8b 节），现在正在努力使我们“活在新生中”（第 4b、11 节）。

（1）“与基督同葬”可能是信徒与旧生活彻底决裂的隐喻，洗礼是从旧生活向新生活的转变的象征。浸礼代表旧生活的死亡，沉没代表旧生活的“埋葬”——死亡的印记，而浮出水面代表新生活的复活。这样，洗礼就描绘了信徒通过皈依而发生的生活。

（3）接下来我们进入第三种方法，我认为也是最好的方法。“与基督同葬”描述了信徒参与基督自己的埋葬，这种参与是通过洗礼来实现的。正如 Beasley-Murray 所说，保罗的观点“不是信徒在洗礼中被埋葬在自己的坟墓中，而是通过这种行动，他被放在基督耶稣旁边。

但这个信徒“与基督同葬”的确切性质或时间是什么？

在第 3-4 节中，引入洗礼不是为了解释我们如何与基督同葬，而是为了证明我们与基督同葬。洗礼在我们与基督联合中所起的辅助作用，由以下事实得到证实：保罗在其他地方声称“与基督同在”与洗礼无关（加拉太书 2：19-20；以弗所书 2：5-6）。因此，洗礼不是我们与基督一同埋葬的地点或时间，而是我们与他一同埋葬的工具（dia）。363 因此，显而易见的结论是，我们与基督一同埋葬的“时间”就是他自己埋葬的时间：当基督死去、埋葬和复活时，我们“在他里面”，因此“与”他一起参与了这些事件。支持这一观点的证据包括整段经文中所使用的过去式被动动词、基督自己的死亡形式——十字架——的提及，以及我们参与其中（第 6 节）的简单逻辑：“如果我们与基督同死，而祂‘一次’（第 10 节）在加略山上死去，那么我们‘与’祂同死也必定发生在加略山上。”此外，将我们与基督的关系应用到保罗刚刚指出的与亚当的关系中的那种包容性关系中是非常自然的（5:12-21）。364

《罗马书》（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

我们与基督同死、被埋葬和复活，这些经历将我们从旧时代转移到了新时代。但是，从旧时代到新时代的过渡，虽然在个人皈依时适用，但已经通过基督在耶稣受难日和复活节的救赎工作实现了。保罗的 syn 指的是一种“救赎历史”的“同在”，其中心既是十字架、复活和基督（历史上时代的转变发生在这里），也是每个信徒的转变（当这种时代的“转变”适用于个人时）。

早期教会认为信仰、悔改、圣灵的恩赐和水的洗礼是一个统一体验的组成部分，保罗称之为“皈依-启蒙”。372 正如人们总是认为信仰会导致洗礼一样，洗礼也总是认为信仰是其有效性的前提。373 因此，在第 3-4 节中，我们可以假设洗礼代表了整个皈依-启蒙体验，以信仰和圣灵的恩赐为前提。我们可能会问，没有受洗的基督徒怎么办？虽然保罗从未处理过这个问题——他的第一反应无疑是“他们为什么不受洗？”——但我们必须从这样一个事实中推断：信仰在罗马书的每一章中都有所体现，而洗礼只在两节经文中提到，真正的信仰，即使没有在洗礼中被“封印”，也足以获得救赎。

然而，第 4 节的重点不是我们与基督同在，或受洗，而是这些事件将导致的新生活。我们与基督同葬的目的（“以便” [希腊语 hina]）是“我们可以活出新的生命”。 “新的生命”是一种由新时代的现实赋予力量的生命——尤其是上帝的灵（罗马书 7:6）——并且应该反映新时代的价值观。罗马书 6 的核心是表明我们融入基督和基督徒生活的必要性之间的这种联系。因此，基督徒通过参与基督的死亡、埋葬和复活，既被赋予力量，又被召唤过一种新的生活。

本段的主题不是水礼而是与基督联合

象征性表述：

入水 - 旧生命的死亡

水下 - 旧生命的埋葬

出水 - 新生命的诞生

入水：与基督一同受死

水下：与基督一同埋葬

出水：与基督一同复活

（1）“与基督同葬”可能是信徒与旧生活彻底决裂的隐喻，洗礼是从旧生活向新生活的转变的象征。浸礼代表旧生活的死亡，沉没代表旧生活的“埋葬”——死亡的印记，而浮出水面代表新生活的复活。这样，洗礼就描绘了信徒通过皈依而发生的生活。

（3）接下来我们进入第三种方法，我认为也是最好的方法。“与基督同葬”描述了信徒参与基督自己的埋葬，这种参与是通过洗礼来实现的。正如 Beasley-Murray 所说，保罗的观点“不是信徒在洗礼中被埋葬在自己的坟墓中，而是通过这种行动，他被放在基督耶稣旁边。

但这个信徒“与基督同葬”的确切性质或时间是什么？

洗礼不是我们与基督一同埋葬的地点或时间，而是我们与他一同埋葬的标记

在第 3-4 节中，引入洗礼不是为了解释我们如何与基督同葬，而是为了证明我们与基督同葬。洗礼在我们与基督联合中所起的辅助作用，由以下事实得到证实：保罗在其他地方声称“与基督同在”与洗礼无关（加拉太书 2：19-20；以弗所书 2：5-6）。因此，洗礼不是我们与基督一同埋葬的地点或时间，而是我们与他一同埋葬的工具（dia）。363 因此，显而易见的结论是，我们与基督一同埋葬的“时间”就是他自己埋葬的时间：当基督死去、埋葬和复活时，我们“在他里面”，因此“与”他一起参与了这些事件。支持这一观点的证据包括整段经文中所使用的过去式被动动词、基督自己的死亡形式——十字架——的提及，以及我们参与其中（第 6 节）的简单逻辑：“如果我们与基督同死，而祂‘一次’（第 10 节）在加略山上死去，那么我们‘与’祂同死也必定发生在加略山上。”此外，将我们与基督的关系应用到保罗刚刚指出的与亚当的关系中的那种包容性关系中是非常自然的（5:12-21）。

没有受洗的基督徒怎么办？

早期教会认为信心、悔改、圣灵的恩赐和水的洗礼是一个统一的信仰体验

信心会导致洗礼，洗礼也是基于信心

早期教会认为信仰、悔改、圣灵的恩赐和水的洗礼是一个统一体验的组成部分，保罗称之为“皈依-启蒙”。372 正如人们总是认为信仰会导致洗礼一样，洗礼也总是认为信仰是其有效性的前提。373 因此，在第 3-4 节中，我们可以假设洗礼代表了整个皈依-启蒙体验，以信仰和圣灵的恩赐为前提。我们可能会问，没有受洗的基督徒怎么办？虽然保罗从未处理过这个问题——他的第一反应无疑是“他们为什么不受洗？”——但我们必须从这样一个事实中推断：信仰在罗马书的每一章中都有所体现，而洗礼只在两节经文中提到，真正的信仰，即使没有在洗礼中被“封印”，也足以获得救赎。

然而，第 4 节的重点不是我们与基督同在，或受洗，而是这些事件将导致的新生活。我们与基督同葬的目的（“以便” [希腊语 hina]）是“我们可以活出新的生命”。 “新的生命”是一种由新时代的现实赋予力量的生命——尤其是上帝的灵（罗马书 7:6）——并且应该反映新时代的价值观。罗马书 6 的核心是表明我们融入基督和基督徒生活的必要性之间的这种联系。因此，基督徒通过参与基督的死亡、埋葬和复活，既被赋予力量，又被召唤过一种新的生活。

中心：保罗借用洗礼的神学意义要强调既然拥有了新的生命就应当有新生命该有的行为

v6-11 死和复活是与基督联合

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

我們的舊人和祂同釘十字架。這個「釘十字架」不是現在的經歷，乃是過去的事件，希臘文用過去式表達。憑信心與基督聯合的人，在祂被釘十字架之時，就算與祂同釘了。參加拉太書二20：「我已經（完成式）與基督同釘十字架；現在活著的不再是我，乃是基督在我裏面活著；並且我如今在肉身活著，是因信神的兒子而活。」同樣，在加拉太書六14，保羅以基督的十字架誇口：「因這十字架，就我而論，世界已經（完成式）釘在十字架上；就世界而論，我已經釘在十字架上」。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

「使有罪的已毀滅」；「罪身」直譯爲「罪的身體」——亦即，使「肉體」，就是未重生、有墮落傾向的本性，對罪一呼即應的從犯，可以被完全壓制，不再活動。「罪身」不僅是個人的事，而且是「我們在亞當裏降服於罪的本性」（巴刻，J. I. Packer149），是從前死的集團，基督已經藉著死將它粉碎，爲要創造一個新的生命集團，使信徒都成爲「在基督裏」的一份子。要滅絕或壓制的，並不是人的身體；洗禮沒有這種作用。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

因爲已死的人，是脱離了罪。（直譯爲：「已經離罪稱義了」）。NEB以譯意指出了這句話的意思：「人死了就不再對他的罪負責。」死足以償淸一切的債，因此，與基督同死的人，往日的行爲可以一筆勾消，從此與基督一同開始步入新生命，不再受過去所纏累。

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

祂死是向罪死了，只有一次。譯作「只有一次」的副詞(ephapax),在希伯來書中再三出現，强調基督獻己爲祭是完結性的。藉著祂的死，祂徹底擊潰了罪，贏得最後的勝利，「不需第二次戰役，不存第二名敵人」。

11.你們向罪也當看自己是死的，向神在基督耶穌裏，卻當看自己是活的。這不是「假裝」的遊戲；信徒對自己的看法，應當符合神實際上已經在他們身上做成的工。這種操練不會落空， p 130 必會結出美德之果，因爲聖靈已經降臨，在他們裏面實現基督已經爲他們作成的事，使他們在目前必朽的身體之中，每一日都能經歷到他們已經「在基督裏的實際，並且預嚐在復活生命中會有的光景。（這是八1〜27的主題。）

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Verses 6–7 then resume and explain further the “death” side of our union with Christ (vv. 4a and 5a), while vv. 8–10 focus on the “life” side of that union (vv. 4b and 5b).314 Verse 11 is the hinge of the paragraph. It summons believers to regard themselves in the way that Paul has described in vv. 2–10: as dead to sin and alive to God.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

The verb “crucified with” picks up and brings to a climax the death-side of the union with Christ motif of vv. 3–5. Like “buried with him” in v. 4 and p 397 “united with the form of his death” in v. 5, “crucified with Christ” refers not to our own burial and death but to our participation in Christ’s crucifixion.406 What is meant is not the believer’s duty to put away sin, but the act of God whereby, in response to our faith, he considers us to have died the same death Christ died. Again, the “moment” of our being “crucified with Christ” cannot be fixed, either at the cross407 or at conversion-baptism.408 The “redemptive-historical” participation of the believer in the crucifixion of Christ is such that temporal categories cannot helpfully be applied to it.409 The image of crucifixion is chosen not because Paul wants to suggest that our “dying with Christ” is a preliminary action that the believer must complete by daily “dying to sin,”410 but because Christ’s death took the form of crucifixion. The believer who is “crucified with Christ” is as definitely and finally “dead” as a result of this action as was Christ himself after his crucifixion (as Paul stresses in v. 10: the death Christ died he died “once for all”). Of course, we must remember what this death means. This is no more a physical, or ontological, death than is our burial with Christ (v. 4) or our “dying to sin” (v. 2). Paul’s language throughout is forensic, or positional; by God’s act, we have been placed in a new position. This position is real, for what exists in God’s sight is surely (ultimately) real, and it carries definite consequences for day-to-day living. But it is status, or power structure, that Paul is talking about here. Just as Christ’s crucifixion meant his release from the realm of sin (6:10), the law (Gal. 4:4), and death (v. 9; Phil. 2:7–8), so our crucifixion with Christ means our release from the realm of sin (this verse), the law (6:14; 7:4), and death (8:1–11).

罗马书（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

第 6-7 节继续并进一步解释我们与基督联合的“死亡”方面（第 4a 和 5a 节），而第 8-10 节则重点关注这种联合的“生命”方面（第 4b 和 5b 节）。314 第 11 节是本段的关键。它号召信徒以保罗在第 2-10 节中描述的方式看待自己：向罪而死，向上帝而活。

动词“与……同钉十字架”延续了第 3-5 节与基督联合的主题的死亡方面，并将之推向高潮。就像第 4 节中的“与他一同埋葬”和第 5 节中的“与他一同死”一样，“与基督同钉十字架”不是指我们自己的埋葬和死亡，而是指我们参与基督的受难。406 这句话的意思不是信徒要除掉罪孽，而是神的行为，即为了回应我们的信仰，他认为我们与基督一样死去。同样，我们“与基督同钉十字架”的“时刻”无法确定，无论是在十字架407 还是在皈依洗礼408。信徒参与基督受难的“救赎历史”是如此之多，以至于时间范畴无法有效地应用于它。409 保罗选择十字架的形象，并不是因为保罗想表明我们的“与基督同死”是信徒必须通过每天“向罪死去”410 来完成的初步行动，而是因为基督的死采取了十字架的形式。 “与基督同钉十字架”的信徒，因这一行为而确实和最终“死亡”，就像基督本人被钉十字架后一样（正如保罗在第 10 节中强调的那样：基督的死是“一次而永远”的）。当然，我们必须记住这种死亡意味着什么。这不再是肉体或本体论的死亡，就像我们与基督同葬（第 4 节）或“向罪而死”（第 2 节）一样。保罗自始至终使用的语言都是法医的或位置性的；通过上帝的行为，我们被置于一个新的位置。这个位置是真实的，因为在上帝眼中存在的事物肯定（最终）是真实的，并且它对日常生活有明确的影响。但保罗在这里谈论的是地位或权力结构。正如基督被钉在十字架上意味着他从罪孽（6:10）、律法（加拉太书4:4）和死亡（第9节；腓立比书2:7-8）的领域中被释放一样，我们与基督同钉在十字架上也意味着我们从罪孽（这节经文）、律法（6:14；7:4）和死亡（8:1-11）的领域中被释放。

v6-7：在死上与基督联合

v8-10：在生上与基督联合

v11：向罪死，向神活

旧我和新我的区别？

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

But Paul does not claim that “we” have been crucified with Christ; it is “our old man”411 who has been so put to death. There has been considerable misunderstanding of this phrase, which, with its counterpart “the new man,” occurs also in Eph. 4:22–24 and Col. 3:9–11 (see also Eph. 2:15 and 4:13). Many popular discussions of Paul’s doctrine of the Christian life argue, or assume, that Paul distinguishes with these phrases between two parts or “natures” of a person. With this interpretation as the premise, it is then debated whether the “old nature” is replaced with the “new nature” at conversion, or whether p 398 the “new nature” is added to the “old nature.” But the assumption that “old man” and “new man” refer to parts, or natures, of a person is incorrect. Rather, they designate the person as a whole, considered in relation to the corporate structure to which he or she belongs. “Old man” and “new man” are not, then, ontological, but relational or positional in orientation. They do not, at least in the first place, speak of a change in nature, but of a change in relationship. “Our old man” is not our Adamic, or sin “nature” that is judged and dethroned on the cross,412 and to which is added in the believer another “nature,” “the new man.” Rather, the “old man” is what we were “in Adam”—the “man” of the old age, who lives under the tyranny of sin and death.413 As J. R. W. Stott puts it, “what was crucified with Christ was not a part of me called my old nature, but the whole of me as I was before I was converted.”414

Behind the contrast between “old man” and “new man” is the contrast between Adam and Christ, the “first man” and the “last” (1 Cor. 15:45; see Rom. 5:15, “the one man Jesus Christ”).415 Those, then, who are “in Adam” belong to and exist as “the old man”; those who are “in Christ” belong to and exist as “the new man.” In other words, these phrases denote the solidarity of people with the “heads” of the two contrasting ages of salvation history.416 It is only by interpreting “old man” and “new man” in this manner that we are able to integrate two apparently conflicting viewpoints in Paul. On the one hand, this verse and Col. 3:9–11 make clear that the believer has ceased to be “old man” and has become “new man.” On the other hand, Paul in Eph. 4:22–24 commands Christians to “put off the old man” and “put on the new man.” Attempts to reconcile these have often taken the form either of taking the p 399 “crucifixion” of the old man to be only a preliminary judgment (see above) or of denying that Paul is giving commands in Eph. 4:22–24.417 Neither approach is exegetically sound.418 If, however, these phrases look at the person as one who belongs to the old age or the new, respectively, then this conflict is easily resolved. For Paul makes it clear that the believer has been transferred from the old age of sin and death to the new age of righteousness and life (Rom. 6:6 and Col. 3:9–11) just as he indicates that the “powers” of that old age continue to influence the believer and must be continually resisted—hence the imperatives of Eph. 4:22–24. At the heart of the contrast between “old man” and “new man” is the eschatological tension between the inauguration of the new age in the life of the believer—he or she belongs to the “new creation” (2 Cor. 5:17)—and the culmination of that new age in “glorification with Christ” (8:17). What we were “in Adam” is no more; but, until heaven, the temptation to live in Adam always remains.

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Paul’s point, then, is that the real, though forensic, inclusion of the believer with Christ in his crucifixion means that our solidarity with, and dominance by, Adam, through whom we are bound to the nexus of sin and death, has ended. And the purpose of this was that the body as a helpless tool of sin might be definitively defeated. What this means for the Christian life, though inherent in what Paul has already said, is spelled out in the concluding clause: “that we should no longer serve sin.”427

《罗马书》（第二版）（1. 通过与基督联合而“死于罪”（6:1-14））

但保罗并没有声称“我们”已经与基督同钉十字架；被钉死的是“我们的旧人”411。人们对这个短语存在相当大的误解，它与“新人”一词同样出现在以弗所书 4:22-24 和歌罗西书 3:9-11 中（另见以弗所书 2:15 和 4:13）。许多关于保罗基督徒生活教义的流行讨论都认为或假设保罗用这些短语区分了人的两个部分或“本性”。以这种解释为前提，人们开始争论“旧本性”在皈依时是否被“新本性”取代，或者“新本性”是否被添加到“旧本性”中。但是，认为“旧人”和“新人”指的是人的部分或本性，这种假设是不正确的。相反，它们指的是人作为一个整体，与他或她所属的集体结构有关。因此，“旧人”和“新人”不是本体论的，而是关系或位置取向的。至少首先，它们不是在谈论本性的变化，而是在谈论关系的变化。“我们的旧人”不是我们的亚当或罪恶的“本性”，它在十字架上被审判和废黜，412 信徒又增加了另一种“本性”，即“新人”。相反，“旧人”就是我们“在亚当里”的样子——老年的“人”，生活在罪恶和死亡的暴政之下。413 正如 J. R. W. 斯托得所说：“与基督同钉十字架的，不是我的一部分，即我的旧本性，而是我皈依之前的全部。”414

旧我被新我取代？

新我加在旧我之上？

不正确的假设：人性是可分割的

人是一个整体，并且与他/她所处的群体有关

新人和旧人的论述不是本体论而是关系或位置

斯托德：与基督同钉十字架的，不是我的一部分，即我的旧本性，而是我信主之前的全部

旧人属于亚当，新人属于基督

旧人和新人是在强调身份认同的对比

融合歌罗西书3：9-11以及以弗所书4：22-24

6-10保罗使用陈述句，因为与基督联合我们已经脱离在亚当底下的身份

11-14保罗使用命令句，因为与基督联合我们不应该继续按照亚当的身份生活

“旧人”与“新人”对比的背后是亚当与基督、“第一个人”与“末后”的对比（哥林多前书 15:45；见罗马书 5:15，“一个人耶稣基督”）。415 因此，那些“在亚当里”的人属于“旧人”，并以“旧人”的身份存在；那些“在基督里”的人属于“新人”，并以“新人”的身份存在。换句话说，这些短语表示人们与两个对比鲜明的救赎历史时代的“首领”团结一致。416 只有通过以这种方式解释“旧人”和“新人”，我们才能整合保罗书中两个看似相互冲突的观点。一方面，这节经文和歌罗西书 3:9-11 清楚地表明，信徒已不再是“旧人”，而成为“新人”。另一方面，保罗在以弗所书 4:22-24 命令基督徒“脱去旧人”和“穿上新人”。调和这些的尝试通常采取以下形式：要么将旧人的“钉十字架”视为仅仅是初步判断（见上文），要么否认保罗在以弗所书中给出了命令。 4:22–24。417 这两种方法在解经上都不合理。418 但是，如果这些短语分别将人视为属于旧时代或新时代的人，那么这种冲突就很容易解决。因为保罗明确表示，信徒已经从罪恶和死亡的旧时代转移到公义和生命的新时代（罗马书 6:6 和歌罗西书 3:9-11），正如他指出旧时代的“力量”继续影响信徒，必须不断抵制——因此以弗所书 4:22-24 中就有这样的命令。“旧人”和“新人”对比的核心是信徒生命中新时代的开始——他或她属于“新造物”（哥林多后书 5:17）——与新时代的高潮“与基督一同得荣耀”（8:17）之间的末世张力。我们“在亚当里”的过去已不复存在；但直到天堂，生活在亚当里的诱惑始终存在。

《罗马书》（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

因此，保罗的观点是，信徒与基督一起被钉十字架，虽然是法庭上的，但这意味着我们与亚当的团结和支配已经结束，通过亚当，我们与罪和死亡的联系紧密相连。这样做的目的是，身体作为无助的罪恶工具可能会被彻底击败。这对基督徒生活意味着什么，虽然保罗已经说过，但在结论条款中已经阐明：“我们不应该再为罪服务。”427

v9-10

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

The faith that we will share Christ’s resurrection is grounded in what we know:439 “Christ, having been raised from the dead, will no longer die; death no longer has lordship over him.” Unlike Lazarus’s “resurrection” (better, “resuscitation”), which did not spare him from another physical death, Christ’s resurrection meant a decisive and final break with death and all its power. For his resurrection was the anticipation of the general resurrection—he is the “first fruits” of those that rise (1 Cor. 15:23). As such, his resurrection spelled the beginning of the new age of redemption, in which sin and death are being vanquished (see 1:4). But Paul’s focus in this verse is on the significance of Christ’s resurrection for Christ himself.440 Christ’s resurrection means that he “no longer” dies; “death no longer has lordship441 over him.” This language shows again that Paul is viewing matters from the perspective of the two ages of salvation history. Christ, in coming to earth incarnate, came under the influence of the p 403 powers of the old age: sin (v. 10), the law (see Gal. 4:4), and death. Because of this Paul can say that Christ is no longer under the lordship of death. Just as the general resurrection will bring “death” to an end (Rev. 20:11–15), so Christ’s resurrection ends the power of death over himself, as well as anticipating the defeat of death in all those who belong to him. So, as those who are identified with Christ, we can be confident of sharing in that defeat of death when we “live with him” (v. 8b).

10 The immediate purpose of this verse is to furnish further proof for the last statement of v. 9—“death no longer has lordship over him.” But in doing so, Paul also provides an important link in his chain of reasoning in this passage. We “die to sin” (v. 2) when we die “with Christ” (vv. 3–6) because “the death442 that he died, he died to sin once for all.”

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Just as death once had authority over Christ because of his full identification with sinful people in the old age, so that other ruling power of the old age, sin, could be said to have had authority over Christ. As a “man of the old age,” he was subject to the power of sin—with the critical difference that he never succumbed to its power and actually sinned. When these salvation-historical perspectives are given their due place, we are able to give “die to sin” the same meaning here as it had in v. 2: a separation or freedom from the rule of sin.445 And this transfer into a new state was for Christ final and definitive: “once for all.”446 The finality of Christ’s separation from the p 404 power of sin shows why death can no longer rule over him—for is not death the product of sin (Rom. 6:23, etc.)?

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

11 The introductory words, “in the same way also,” indicate that Paul is now drawing a comparison—a comparison between the death and life of Christ and the attitude Christians are to adopt toward themselves. But Paul also states in this verse a summarizing inference from the teaching of the paragraph as a whole.449 As the death Christ died was a death “to sin” (v. 10), so Christians who have died with Christ (vv. 4a, 5a, 6, 8a) must now regard themselves as being those who are “dead to sin.”450 And as Christ’s once-for-all death led to resurrection and new life in God’s service (vv. 4b, 9–10), so Christians who participate in that resurrection life (vv. 4b, 5b, 8b) must regard themselves as those who are “alive to God.”451 Paul uses a present imperative, urging us constantly to view ourselves in this light. As always in Paul, the indicative grounds the imperative. In union with Christ we have been made dead to sin and alive to God; it remains for us to appropriate (v. 11) and apply (vv. 12–13) what God has done for us.

罗马书（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

我们相信我们将分享基督的复活，这一信念基于我们所知道的：439 “基督既从死里复活，就不再死；死亡也不再主宰他。”与拉撒路的“复活”（更确切地说是“复苏”）不同，后者并没有使他免于另一次肉体死亡，而基督的复活意味着与死亡及其所有力量的决裂。因为他的复活是普遍复活的预兆——他是复活之人的“初熟的果子”（哥林多前书 15:23）。因此，他的复活标志着救赎新时代的开始，在这个时代，罪恶和死亡将被征服（见 1:4）。但保罗在这节经文中的重点是基督复活对基督本身的意义。440基督的复活意味着他“不再”死亡；“死亡不再主宰他”。这种语言再次表明，保罗是从两个救恩历史时代的角度看待问题的。基督化身来到世上，受到旧时代势力的影响：罪恶（第 10 节）、律法（见加拉太书 4:4）和死亡。因此，保罗可以说基督不再受死亡的统治。正如普遍的复活将结束“死亡”（启示录 20:11-15），基督的复活结束了死亡对他的权力，并预示着所有属于他的人都将战胜死亡。因此，作为与基督认同的人，当我们“与他同活”（第 8b 节）时，我们可以确信自己可以分享战胜死亡的喜悦。

10 这节经文的直接目的是为第 9 节的最后一句话提供进一步的证据——“死亡不再作他的主”。但在这样做时，保罗也在本段的推理链中提供了一个重要的环节。当我们“与基督同死”（第 3-6 节）时，我们“向罪而死”（第 2 节），因为“他死442 是向罪而死，只一次就完成了”。

《罗马书》（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

正如死亡曾经对基督拥有权威，因为他在老年时代完全认同有罪的人，因此可以说老年时代的另一种统治力量——罪，对基督拥有权威。作为一个“老人”，他受制于罪的权势——但关键的区别在于，他从未屈服于罪的权势而真正犯罪。当这些救赎历史观点得到应有的重视时，我们能够赋予“向罪而死”与第 2 节中相同的含义：脱离或摆脱罪的统治。445 而这种进入新状态的转变对基督来说是最终的和决定性的：“一劳永逸”。446 基督与罪的权势分离的最终性表明了为什么死亡不能再统治他——因为死亡不是罪的产物吗（罗马书 6:23 等）？

罗马书（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

11 引言“同样”，表明保罗现在正在进行比较——基督的死亡和生命与基督徒对自己应采取的态度之间的比较。但是保罗也在这节经文中陈述了从整段教义中得出的总结性推论。449 正如基督的死是“向罪”而死（第 10 节），所以与基督同死的基督徒（第 4a、5a、6、8a 节）现在必须将自己视为“向罪而死”的人。450 而且，正如基督一次而永远的死亡导致复活和侍奉上帝的新生命（第 4b、9-10 节），所以参与复活生命的基督徒（第 4b、5b、8b 节）必须将自己视为“向上帝而活”的人。451 保罗使用了现在时的祈使句，敦促我们不断从这个角度看待自己。如保罗一贯的做法一样，陈述句为祈使句奠定了基础。与基督联合，我们已经向罪而死，向上帝而活；我们要做的就是充分利用（第 11 节）并运用（第 12-13 节）上帝为我们所做的一切。

基督论：

基督成为肉身是与人性的认同，如果他不是完全的人就不能代替我们受罚

他的人性生在亚当的权势之下所以会死

死的源头是罪（5：12），但基督的死不是因为他犯罪而是因为我们的罪（哥林多后书5：21）

v10 基督“向罪死”是摆脱了罪的权势

v12-14 与基督联合的结果

丁道爾新約聖經註釋--羅馬書 (2.洗禮的意義（六3〜14）)

律法要求順服，但恩典供應順服的意願與能力；因此恩典能勝過罪的轄制，而律法卻辦不到。

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

This “regarding” is no mere mental state, as vv. 12–14 make clear. The declaration and promise of God that sin no longer is the Christian’s “lord” (v. 14a) must be activated; we must not let sin rule us (v. 12), but give ourselves in service to God (v. 13).

正如第 12-14 节所表明的那样，这种“尊重”不仅仅是一种心理状态。上帝宣告并承诺，罪不再是基督徒的“主”（第 14a 节），我们必须付诸行动；我们不能让罪统治我们（第 12 节），而要献出自己来侍奉上帝（第 13 节）。

不要。。。不要。。。倒要

不要让罪作王

不要将肢体献给罪作不义的器皿

倒要献给神作义的器皿

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

12 Moving from thought to action, Paul now spells out just what it will mean for the believer to “consider” him-or herself to be “dead to sin and alive to God” (v. 11).456 He uses two prohibitions (vv. 12 and 13a) and one command (v. 13b) to make his point. The first prohibition—“do not let sin reign”—is matched by the promise at the end of this small unit of verses that “sin will not have lordship over you” (v. 14a). Without this promise, which recapitulates a main emphasis of vv. 1–11, the imperative would be futile. One may as well tell a drowning person simply to swim to shore as tell a person who is under sin’s mastery not to let sin reign.

12 从思想到行动，保罗现在详细说明了信徒“看自己”是“向罪死了，向神活着” (第 11 节) 意味着什么。456 他用两条禁令 (第 12 和 13a 节) 和一条命令 (第 13b 节) 来阐明他的观点。第一条禁令 — — “不要让罪做王” — — 与这一小段经文末尾的承诺相一致，即“罪必不能作你们的主” (第 14a 节)。如果没有这个承诺 (它重述了第 1-11 节的主要重点)，命令就是徒劳的。一个人可以告诉一个溺水的人游到岸边，也可以告诉一个被罪控制的人不要让罪做王。

《罗马书》（第二版）（1. 通过与基督联合而“向罪死去”（6:1-14））

保罗敦促基督徒（根据第 1-10 节）“不断认为”自己向罪死去（第 11 节），现在他命令他们养成不让罪控制自己的习惯。459

具体来说，保罗敦促读者不要让罪“在你们必死的身体里”作王。“身体”（sōma）可能是肉体；460 但正如 6:6 中所说，它可能是指整个人，从人与世界的互动的角度来看。461 正如尼格伦所说，“战场在世界上”。这场战斗是一场精神战斗，但它的战斗、胜利或失败都取决于信徒每天决定如何使用自己的身体。保罗将身体描述为“必死的”，提醒我们，身体虽然已经脱离了罪的奴役（6:6），但仍然会经历这个时代的软弱、痛苦和消亡。462 在我们完全被救赎（8:23）并“穿上不死的身子”（哥林多前书 15:53）之前，我们将继续受到这个时代的影响；信徒不能让这些影响占据主导地位。基督徒不再是“罪身”（6:6）或“死亡之身”（7:24），但他或她仍然是“必死的身子”。463 “必死的身子”是信徒在这个世界上的存在形式，它仍然在这个时代发挥作用。正是因为这一点，而不是因为身体固有的任何东西——无论是否仅限于肉体——保罗在这节的最后一句中将身体与罪紧密地联系起来：“顺从身体的464情欲”。465保罗可以使用中性的“情欲”（见腓立比书 1:23；帖撒罗尼迦前书 2:17），但在这里，这个词指的是与上帝的旨意相冲突的欲望。466如果“身体”具有我们所建议的一般含义，那么这些“情欲”不仅包括肉体的欲望和嗜好，还包括那些存在于思想和意志中的欲望：按自己的方式行事的欲望，拥有别人拥有的东西的欲望（见 7:7-8），支配他人的欲望。整个条款与动词“统治”的一般含义有关，而不是与“不要让[罪]统治”这样的禁令有关，并且可能表达结果。467 我们可以这样解释：“不要让罪的统治——这会导致对身体罪恶激情的服从——占据你的生活。”468

既然我们明白自己“向罪而死，向神而活”（第 11 节），我们必须不断避免将自己的能力和资源用于为罪服务。保罗在这里选择的词语与他在整个文章中对统治和支配概念的关注非常吻合。我们的自然能力是“武器”472，我们不应将其“用于服务”473 暴君罪。474 既然罪不再是我们的“统治者”（第 14a 节），我们必须停止让它“统治”我们（第 12 节），停止像对待我们合法的君主一样为它服务（第 13a 节）。上帝赋予我们的这些自然能力和才能是武器，我们再也不能用来侍奉我们已从中解放出来的主人了。475我们放弃侍奉罪孽之后，就必须立即侍奉新的主人：上帝。与消极的“不要将你们的肢体献给罪孽”相对应的是积极的“将自己献给上帝476”。

正如保罗将在第 16 节中明确指出的那样，侍奉上帝和侍奉罪孽之间不可能存在中立立场。保罗将他所命令的人描述为“从死里复活的人”，提醒我们，将自己献给上帝只能是因为482 我们与基督联合，在他的死亡和复活中处于新的状态（见第 11 节）。因为“活着”显然是信徒今生的状态，所以这里指的一定是信徒与基督联合时从死亡状态中被拯救出来。肉体的复活就在眼前，但已经发生了“灵性”的复活（歌罗西书 2:12；以弗所书 2:6）483，这将信徒带入一种新的生活，一种“为上帝服务”的生活。484

保罗最后补充了信徒的特征，完成了与这节经文第一部分的对比。基督徒要将“你们的肢体当作义的兵器”献给上帝。曾经被用作“武器”为罪和不义目的服务的“肢体”，现在要被用作武器为上帝服务，485 用于正义目的。486 正如 R. Hays 所说：“‘在基督里’，就是进入他的主权领域，从而站在他一边，对抗罪的奴役力量。”487 自 5:21 以来，“公义”首次出现在这里，可能没有法医意义（公义的地位），而是道德意义：取悦上帝的行为。488 可以肯定的是，虽然这两种“公义”并不相同，但它们是密不可分的，因为只有“在上帝面前”获得的公义，才能将罪人带入一种新的状态，从这种状态中，他才能顺服上帝要求的生活公义。

既然我们明白自己“向罪而死，向神而活”（第 11 节），我们必须不断避免将自己的能力和资源用于为罪服务。保罗在这里选择的词语与他在整个文章中对统治和支配概念的关注非常吻合。我们的自然能力是“武器”472，我们不应将其“用于服务”473 暴君罪。474 既然罪不再是我们的“统治者”（第 14a 节），我们必须停止让它“统治”我们（第 12 节），停止像对待我们合法的君主一样为它服务（第 13a 节）。上帝赋予我们的这些自然能力和才能是武器，我们再也不能用来侍奉我们已从中解放出来的主人了。475我们放弃侍奉罪孽之后，就必须立即侍奉新的主人：上帝。与消极的“不要将你们的肢体献给罪孽”相对应的是积极的“将自己献给上帝476”。

正如保罗将在第 16 节中明确指出的那样，侍奉上帝和侍奉罪孽之间不可能存在中立立场。保罗将他所命令的人描述为“从死里复活的人”，提醒我们，将自己献给上帝只能是因为482 我们与基督联合，在他的死亡和复活中处于新的状态（见第 11 节）。因为“活着”显然是信徒今生的状态，所以这里指的一定是信徒与基督联合时从死亡状态中被拯救出来。肉体的复活就在眼前，但已经发生了“灵性”的复活（歌罗西书 2:12；以弗所书 2:6）483，这将信徒带入一种新的生活，一种“为上帝服务”的生活。484

保罗最后补充了信徒的特征，完成了与这节经文第一部分的对比。基督徒要将“你们的肢体当作义的兵器”献给上帝。曾经被用作“武器”为罪和不义目的服务的“肢体”，现在要被用作武器为上帝服务，485 用于正义目的。486 正如 R. Hays 所说：“‘在基督里’，就是进入他的主权领域，从而站在他一边，对抗罪的奴役力量。”487 自 5:21 以来，“公义”首次出现在这里，可能没有法医意义（公义的地位），而是道德意义：取悦上帝的行为。488 可以肯定的是，虽然这两种“公义”并不相同，但它们是密不可分的，因为只有“在上帝面前”获得的公义，才能将罪人带入一种新的状态，从这种状态中，他才能顺服上帝要求的生活公义。

罪作王

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Having urged Christians (on the basis of vv. 1–10) “constantly to consider” themselves as dead to sin (v. 11), he now commands them to make it their practice never to let sin hold sway over them.459

Specifically, Paul urges his readers not to let sin reign “in your mortal body.” “Body” (sōma) may be the physical body;460 but it is probably, as in 6:6, the whole person, viewed in terms of the person’s interaction with the world.461 As Nygren puts it, “the arena of the battle is in the world.” The battle is a spiritual one, but it is fought, and won or lost, in the daily decisions the believer makes about how to use his body. In characterizing the body as “mortal,” Paul is reminding us that the same body that has been severed from its servitude to sin (6:6) is nevertheless a body that still participates in the weakness, suffering, and dissolution of this age.462 Until we are fully redeemed (8:23) and “put on immortality” (1 Cor. 15:53), we will continue to be subject to the influences of p 407 this age; and the believer must not let these influences hold sway. The Christian is no longer “body of sin” (6:6) or “body of death” (7:24), but he or she is still “mortal body.”463

“The mortal body” is, then, the believer’s form of existence in this world, which still has part in this age. It is because of this, and not because of anything inherent in the body—whether limited to the corporeal or not—that Paul can in the last clause of this verse relate the body so closely to sin: “in order to obey its [the body’s]464 passions.”465 Paul can use “passions” with a neutral meaning (see Phil. 1:23; 1 Thess. 2:17), but here the word refers to desires that are in conflict with the will of God.466 If “body” has the general meaning we have suggested, these “passions” would include not only the physical lusts and appetites but also those desires that reside in the mind and will: the desire to have our own way, the desire to possess what other people have (see 7:7–8), the desire to have dominance over others. The whole clause relates to the general sense of the verb “reign” rather than to the prohibition “let [sin] not reign” as such and probably expresses result.467 We might paraphrase: “Do no let sin’s reign—which leads to obedience to the body’s sinful passions—occupy your lives.”468

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Now that we understand ourselves to be “dead to sin, alive to God” (v. 11), we must constantly avoid using our abilities and resources in the service of sin. The words Paul chooses here fit well with his focus throughout this passage on the concepts of rulership and domination. Our natural capacities are “weapons”472 that we are not to “offer in service”473 to the tyrant sin.474 Since sin is no longer our “ruler” (v. 14a), we must stop letting it “reign” over us (v. 12), and stop serving it as if it were our rightful sovereign (v. 13a). Those natural capacities and abilities that God has given us are weapons that must no longer be put in the service of the master from whom we have been freed.475

The renunciation of our service to sin is to be followed immediately by our enlisting in the service of a new master: God. Matching the negative “do not present your members for sin” is the positive “present yourselves476 to God.”

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

As Paul will make clear in vv. 16ff., there can be no neutral position between service of God and service of sin. By characterizing those whom he commands “as those alive from the dead,” Paul reminds us that this presenting of ourselves to God can take place only because482 of the new state we find ourselves in as a result of our union with Christ in his death and resurrection (see v. 11). Since “being alive” is obviously the state of the believer in this life, the reference must be to the rescue from the state of death that takes place when the believer becomes united with Christ. The bodily resurrection lies ahead, but there has already taken place a “spiritual” resurrection (Col. 2:12; Eph. 2:6)483 that introduces the believer into a new life, a life “in God’s service.”484

Paul adds one last characterization of believers, completing the contrasting parallel with the first part of the verse. Christians are to offer to God “your members as weapons of righteousness.” The “members” that were once used as “weapons” in the service of sin and for unrighteous purposes are now to be used as weapons in God’s service,485 for righteous purposes.486 As R. Hays remarks, “To be ‘in Christ,’ then, is to enter the sphere of his lordship and thereby to be enlisted on his side in the war against the enslaving power of Sin.”487 “Righteousness,” used here for the first time since 5:21, probably does not have a forensic meaning (status of righteousness) but a moral meaning: behavior p 410 pleasing to God.488 To be sure, while not the same, these two “righteousnesses” are inextricably bound, for it is only the righteousness attained “before God” that introduces the sinner into a new state from which he is able to be obedient to the righteousness of life that God demands.

罗马书（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

执行命令的基础 - 主权的改变 (因你们不在律法之下，乃在恩典之下)

不在律法在恩典之下

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

To put a stop to the reign of sin—to stop engaging in those sins that have too often become so habitual that we cannot imagine not doing them—is a daunting responsibility. We feel that we must fail. But Paul then reminds us of just what we have become in Jesus Christ: “dead to sin, alive to God.” There has already taken place in the life of the believer a “change of lordship” (Paul could hardly use the verb kyrieuō without thinking of the real kyrios of the Christian), and it is in the assurance of the continuance of this new state that the believer can go forth boldly and confidently to wage war against sin.

This promise is confirmed495 by the assurance that “you are not under the law but under grace.”

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

Several bits of evidence suggest that Paul is thinking of “law” and “grace” as contrasting salvation-historical powers. (1) The contrast between being “under the law” and “under grace” fits naturally into the transfer of realm language that so characterizes Rom. 5:12–8:39. (2) Paul has used “under” (sin) in 3:9 to characterize the situation of people “under the power of” sin, and the prominence of slavery imagery in Rom. 6 suggests that the preposition has the same connotation here. “Law” and “grace” are viewed as realms or powers. (3) Paul’s other uses of the phrase “under the law” all denote the objective situation of “subject to the rule of the Mosaic law.”502 As in John 1:17, then, “law” and “grace” p 413 contrast the old age of bondage and “tutelage” (see Gal. 3:25) with the new age of freedom and “sonship” (see Gal. 4:1–7; Rom. 8:14–17).

“Under law,” then, is another way of characterizing “the old realm.” This explains why Paul can make release from the law a reason for the Christian’s freedom from the power of sin: as he has repeatedly stated, the Mosaic law has had a definite sin-producing and sin-intensifying function: it has brought “knowledge of sin” (3:20), “wrath” (4:15), “transgression” (5:13–14), and an increase in the severity of sin (5:20). The law, as Paul puts it in 1 Cor. 15:56, is “the power of sin.” This means, however, that there can be no final liberation from the power of sin without a corresponding liberation from the power and lordship of the law. To be “under law” is to be subject to the constraining and sin-strengthening regime of the old age; to be “under grace” is to be subject to the new age in which freedom from the power of sin is available.503

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

The paragraph that began with the question “Should we remain in sin in order that grace may increase?” ends with the good news that we are under grace in order that sin may be overcome.

罗马书（第二版）（1. 通过与基督联合而“向罪而死”（6:1-14））

要制止罪的统治——停止犯那些已经习以为常、我们无法想象不犯的罪——是一项艰巨的责任。我们觉得我们一定会失败。但保罗随后提醒我们，我们在耶稣基督里已经变成了什么：“向罪而死，向上帝而活”。信徒的生活中已经发生了“主权的改变”（保罗使用动词 kyrieuō 时几乎不可能不考虑基督徒真正的 kyrios），正是在这种新状态持续存在的保证下，信徒才能大胆而自信地向前迈进，与罪作战。

这一承诺得到了“你们不在律法之下，而是在恩典之下”这一保证的确认495。

罗马书（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

有几条证据表明，保罗认为“律法”和“恩典”是对比鲜明的救赎历史力量。（1）“律法之下”和“恩典之下”的对比自然符合领域语言的转移，而这正是罗马书 5:12-8:39 的特点。（2）保罗在 3:9 中使用了“在罪孽之下”（罪孽）来描述人们“在罪孽的力量之下”的处境，而罗马书 6 中奴隶制意象的突出表明介词在这里具有相同的内涵。“律法”和“恩典”被视为领域或权力。 (3) 保罗对“律法之下”一词的其他用法都表示“受摩西律法的统治”的客观情况。502 因此，正如在约翰福音 1:17 中一样，“律法”和“恩典”将旧时代的奴役和“监护”（见加拉太书 3:25）与新时代的自由和“儿子身份”（见加拉太书 4:1-7；罗马书 8:14-17）进行了对比。

因此，“律法之下”是描述“旧领域”的另一种方式。这也解释了为什么保罗可以将摆脱律法作为基督徒摆脱罪孽力量的原因：正如他曾反复指出的，摩西律法具有明确的产生罪孽和加剧罪孽的功能：它带来了“知罪”（3:20）、“愤怒”（4:15）、“过犯”（5:13-14）和罪孽的增加（5:20）。正如保罗在哥林多前书 15:56 中所说，律法就是“罪的权势”。然而，这意味着，如果没有从律法的权势和统治中解放出来，就不可能最终摆脱罪孽的力量。“在律法之下”就是要服从旧时代的约束和强化罪孽的制度； “在恩典之下”就是服从新时代，在这个时代，人们可以摆脱罪恶的力量。503

《罗马书》（第二版）（1. 通过与基督联合而“死于罪恶”（6:1-14））

这段话以“我们是否应该继续犯罪，以便恩典可以增加？”这个问题开始，最后以一个好消息结束，即我们处于恩典之下，以便可以克服罪恶。

必要的提醒

The Letter to the Romans (Second Edition) (1. “Dead to Sin” through Union with Christ (6:1–14))

While, therefore, we think Paul’s “not under the law” in this verse is best understood within his undergirding salvation-historical framework, three caveats about this scheme should be noted.

(1) The nature of Paul’s salvation-historical scheme is such that, as we have seen, a neat transfer into straightforward temporal categories is impossible. People before the coming of Christ, while still bound to the law, could nevertheless escape its condemning power (e.g., Abraham, David—chap. 4). Moreover, people after the coming of Christ can still be subject to its rule. While, then, it is fair to speak of all of Israel between Moses and Christ as being “under the law” (see especially Gal. 3–4)—insofar as it was the ruling authority of that dispensation—we must at the same time recognize that people during that time could escape the condemnatory rule of that law by faith in the God who had made promises to Abraham.

(2) We must be careful to distinguish the Mosaic law from the other powers of the old age in one vital respect; unlike sin, the flesh, and death, the law is not an intrinsically negative force, as Paul will explain at length in chap. 7.

(3) Finally, we must respect the degree to which Paul is here thinking of the Mosaic law as a system or body.504 Therefore, while there is no doubt that release from the commanding force of the Mosaic law is included in not p 414 being “under law”—for this is Paul’s usual focus with nomos; and see 1 Cor. 9:20—we must be careful about drawing conclusions from this that would be too sweeping. We are justified in considering the Christian to be free from the commandments of the Mosaic law insofar as they are part of that system, and perhaps in the sense that whatever commandments are applicable to us come with a new empowering through the “indicative” of God’s grace in Christ.505 But we cannot conclude from this verse that the believer has no obligation to any of the individual commandments of that law—insofar, we may say, as they may be isolated from the system. Still less does this verse allow the conclusion that Christians are no longer subject to “law” or “commandments” at all—for nomos here means Mosaic law, not “law” as such.

Romans 6 is the classic biblical text on the importance of relating the “indicative” of what God has done for us with the “imperative” of what we are to do. Paul stresses that we must actualize in daily experience the freedom from sin’s lordship (v. 14a) that is ours “in Christ Jesus.” In this passage, as M. Bird comments, “Paul exposits the state of our union with Christ in terms of shifting our allegiances, reshaping our identities, altering our desires, and reconfiguring our obligations, all in light of our baptism into the Messiah’s death and resurrection.”506 State is to become reality; we are “to become what we are”—or, with due recognition of the continuing work of God in our lives, we might say “become what you are becoming.”507 Balance on this point is essential. “Indicative” and “imperative” must be neither divided nor confused. If divided, with “justification” and “sanctification” put into separate compartments, we can forget that true holiness of life comes only as the outworking and realization of the life of Christ in us. This leads to a moralism or legalism in which believers “go it on their own,” thinking that holiness will be attained through sheer effort, or ever more elaborate programs, or ever-increasing numbers of rules. But if indicative and imperative are confused, with “justification” and “sanctification” collapsed together into one, we can neglect the fact that the outworking of the life of Christ in us is made our responsibility. This neglect leads to an unconcern with holiness of life, or to a “God-does-it-all” attitude in which the believer thinks to become holy through a kind of spiritual osmosis.508 Paul makes it clear, by the sequence in this paragraph, that we can live a holy life only as we appropriate the benefits of our union with Christ. But he also makes it clear, because there is a sequence, that living the holy life is distinct from (but not separate from) p 415 what we have attained by our union with Christ and that holiness of life can be stifled if we fail continually to appropriate and put to work the new life God has given us.509 Jeremiah Burroughs, a seventeenth-century Puritan, put it like this: “From him [Christ] as from a fountaine, sanctification flowes into the souls of the Saints: there sanctification comes not so much from their struggling, and endeavours, and vowes, and resolutions, as it comes flowing to them from … their union with him.”510 Or, as Thielicke puts it, we saints must not close our mouths to this fountain of sanctification, but continue to drink from it.511

罗马书（第二版）（1. 通过与基督联合而“死于罪孽”（6:1-14））

因此，虽然我们认为保罗在这节经文中的“不在律法之下”最好在他支撑的救赎历史框架中理解，但应该注意关于这个方案的三个警告。

救赎的历史不是按照简单的时间顺序，第4章亚伯拉罕也可以通过信心依靠恩典的力量脱离罪的主权

律法和亚当的权势不能对等，律法本身不是罪，肉体和死亡的来源

基督徒在遵守律法上面并非没有义务

（1）正如我们所见，保罗的救赎历史方案的性质使得将其整齐地转移到简单的时间类别是不可能的。基督降临之前的人虽然仍然受律法的约束，但仍然可以逃脱其谴责的力量（例如，亚伯拉罕、大卫——第 4 章）。此外，基督降临之后的人仍然可能受到其统治。因此，虽然可以说摩西和基督之间的所有以色列人都“在律法之下”（特别是见加拉太书 3-4 章）——因为律法是那个时代的统治权威——但同时我们必须认识到，那个时代的人们可以通过信仰向亚伯拉罕作出承诺的上帝而逃脱律法的谴责统治。

(2) 我们必须小心地在一个重要方面将摩西律法与旧时代的其他权力区分开来；与罪恶、肉体和死亡不同，律法并不是本质上消极的力量，正如保罗将在第 7 章中详细解释的那样。

(3) 最后，我们必须尊重保罗在这里将摩西律法视为一个体系或机构的程度。504 因此，虽然毫无疑问，摆脱摩西律法的指挥力量也包括在“律法之下”——因为这是保罗通常关注的 nomos；参见哥林多前书。 9:20——我们必须小心，不要由此得出过于笼统的结论。我们有理由认为基督徒不受摩西律法诫命的约束，因为它们是该系统的一部分，也许在某种意义上，适用于我们的任何诫命都通过基督中上帝恩典的“指示性”而赋予了我们新的权力。505 但我们不能从这节经文中得出结论，认为信徒对该律法的任何个别诫命没有义务——我们可以说，因为它们可能与该系统隔绝。这节经文更不允许得出基督徒不再受“律法”或“诫命”约束的结论——因为这里的 nomos 指的是摩西律法，而不是“律法”本身。

罗马书 6 章是一部经典的圣经文本，它强调了将上帝为我们所做的“指示性”与我们要做的事情的“命令性”联系起来的重要性。保罗强调，我们必须在日常经验中实现“在基督耶稣里”脱离罪的统治（第 14 节上）。正如 M. Bird 所评论的，在这段经文中，“保罗阐述了我们与基督联合的状态，即改变我们的忠诚、重塑我们的身份、改变我们的欲望和重新配置我们的义务，所有这些都是基于我们受洗归入弥赛亚的死亡和复活。”506 状态将成为现实；我们要“成为我们现在的样子”——或者，如果充分认识到上帝在我们生活中的持续工作，我们可以说“成为你正在成为的样子”。507 在这一点上取得平衡至关重要。“指示性”和“命令性”既不能分开，也不能混淆。如果分开，将“称义”和“圣化”放在不同的部分，我们就会忘记，真正的圣洁生活只有在我们里面基督生命的实践和实现中才会出现。这导致了一种道德主义或律法主义，在这种主义中，信徒“自行其是”，认为圣洁可以通过纯粹的努力、越来越复杂的计划或越来越多的规则来实现。但是，如果陈述和命令被混淆，将“正当理由”和“神圣化”合并为一个，我们就会忽视这样一个事实，即基督在我们里面的生活的实现是我们的责任。这种忽视导致对生命圣洁的漠不关心，或导致一种“上帝包办一切”的态度，在这种态度中，信徒认为通过一种精神渗透就可以变得圣洁。508 保罗通过本段的顺序清楚地表明，我们只有充分利用与基督联合的好处才能过上圣洁的生活。但他也明确指出，因为存在一个顺序，所以过圣洁的生活与我们通过与基督联合所获得的成就是不同的（但并非相互独立），如果我们不能不断吸收和运用上帝赐予我们的新生命，生命的圣洁就会受到抑制。509 十七世纪清教徒耶利米·伯勒斯 (Jeremiah Burroughs) 这样说：“从他 [基督] 就像从泉源一样，圣洁流入圣徒的灵魂：在那里，圣洁并非来自他们的奋斗、努力、誓言和决心，而是来自……他们与基督的联合。”510 或者，正如蒂利克所说，我们圣徒绝不能对这个圣洁的泉源闭口不谈，而要继续从中汲取力量。511

License, legalism, liberty

15-23 罪的奴仆和义的奴仆

丁道爾新約聖經註釋--羅馬書 (3.奴隸市場之喻（六15〜23）)

保羅重複了第一節的反對意見，只是用詞稍微不同（順著14節的語氣）；這次他以奴隸市場的比喩來回答。

保羅前面說，信徒不再受罪轄制，因爲他們已經與基督同死，所以向罪死了；按這個論證，他可能會繼續指出，奴隸若是死了，主人對他的權柄也就終止。但是他沒有這麼說，反而指出，若奴隸有了新主人，舊主人對他的權柄就吿終止。保羅說：「你們從前是罪的奴僕；罪是你們的主人，凡罪所命令的惡事，你們不得不作；你們沒有說『不』的權利。但是現在，你們不再服事罪，而是服事神。現在你們的要務是討神喜悅，不是聽命於罪。你們身爲神的奴僕，所要作的事，和從前罪的奴僕所慣作的事，有天壤之別。更何況，『在恩典之下』事奉神，是一種得自由的經驗，與被罪奴役的情形截然不同。這兩種服事不僅在性質上極不相同，其結局也大有差異。罪付給奴僕的工價，就是死。神 p 131 不僅付工價給祂的僕人，祂所賜的是更好、更慷慨的：祂在恩典中白白賜下永生——就是他們因與基督連合而有的永生。」

這個論證的性質究竟爲何？是法律性故事，還是勸勉的話，鼓勵我們重整旗鼓、從新開始，立下心願將來要有更好的表現？保羅曾說：「你們向罪也當看自己是死的，向神在基督耶穌裏，卻當看自己是活的」（11節）。這是否純爲運用意志，或發揮想像力的事？不是的，事實並非如此。這件事乃是一種實際狀況，許多人已經親身經歷了，這些人完全瞭解保羅的意思。因爲他所說到的神，是位又眞又活的神，人一旦將自己獻給祂，爲祂所用，祂就接納他們爲僕人，並賜他們能力來行祂的旨意。保羅所說到的基督，是那位眞正死過，又復活的基督；凡相信祂的人，祂便在他們身上「粉碎罪的權勢，因它已被廢棄」。

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

This emphasis on the Christian’s slavery—which Paul admits is not the whole picture (v. 19a)—is necessary in order to show that the freedom of the Christian “from sin” is not a freedom “to sin.” Paul steers a careful course between the dangers of legalism and licentiousness. He makes it clear that Christians are free from the binding power of the Mosaic law while at the same time stressing that Christians are under obligation to obey their new master—God, or righteousness.548 Against those who would insist on the necessity of the law as a force to curb and restrain sin, Paul proclaims the release of Christians from the power of the law as a necessary step in overthrowing the reign of sin p 423 (vv. 14–15; see 7:1–6). And against those who would pervert this new freedom into an excuse for sinning, Paul insists that even “under grace” there are obligations of obedience that must be taken seriously.549 For, as Paul makes clear, there is no such thing as human autonomy, a freedom from all outside powers and influences. Either people are under the power of sin, or they are under the power of God. The question is not, then, whether one will have a master, but which master one will serve. Serving sin, Paul shows, leads to death; serving God, to life.

罗马书（第二版）（2. 摆脱罪的权势，侍奉公义（6:15-23））

保罗承认，基督徒的奴役并非全部（第 19a 节），因此有必要强调这一点，以表明基督徒“摆脱罪”的自由不是“犯罪”的自由。保罗在律法主义和放荡的危险之间谨慎行事。他明确表示，基督徒摆脱了摩西律法的约束力，同时强调基督徒有义务服从他们的新主人——上帝或公义。548 针对那些坚持认为律法是遏制和约束罪恶的力量的人，保罗宣称，基督徒摆脱律法的权势是推翻罪恶统治的必要步骤（第 423 页）（第 14-15 节；见 7:1-6）。对于那些将这种新自由曲解为犯罪借口的人，保罗坚持认为，即使“在恩典之下”，也必须认真对待服从的义务。549 因为，正如保罗所言，人类的自主权，即摆脱一切外在力量和影响的自由，是不存在的。人们要么在罪恶的权势之下，要么在上帝的权势之下。因此，问题不在于一个人是否有主人，而在于他要侍奉哪个主人。保罗指出，侍奉罪恶会导致死亡；侍奉上帝则会导致生命。

恪守律法

放纵私欲

享受自由

v15 驳斥性论述重复

丁道爾新約聖經註釋--羅馬書 (3.奴隸市場之喻（六15〜23）)

保羅重複前面的斷不可乎！意思就是，說這類話的人，對神的恩典毫無槪念。「在恩典之下」的人有基督的生命。基督生命的特色，就是主動樂意順服父的旨意，因此凡「在基督裏」的人，生命中也有同樣順服的特色。「愛，然後可以隨心所欲」150這個格言，對心裏充滿了聖靈所澆灌神之愛的人而言，結果只會使他們去作神所喜悅的事。若以「在恩典之下」爲犯罪的藉口，則表明那個人根本不在「恩典之下」。

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

brief interjection: “What then?”;

rhetorical question: “Shall we sin551 because we are not under the law but under grace?”;

strong negation of the question: “May it never be!”;

lengthy explanation (vv. 16–23).

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

But Paul sees in God’s grace not only a liberating power but a constraining one as well: the constraint of a willing obedience that comes from a renewed heart and mind and, ultimately (Gal. 5:17–24; Rom. 8:4–9), the impulse and leading of God’s Spirit.

罗马书（第二版）（2. 脱离罪的权势，侍奉义（6:15-23））

简短的感叹：“那怎么办？”

反问：“我们不在律法之下，而是在恩典之下，难道我们可以犯罪吗？”

强烈的否定：“断乎不可！”

详细的解释（第 16-23 节）

罗马书（第二版）（2. 脱离罪的权势，侍奉义（6:15-23））

但保罗认为，上帝的恩典不仅是一种解放的力量，也是一种约束的力量：来自更新的心灵和思想的自愿服从的约束，最终（加拉太书 5:17-24；罗马书 8:4-9），上帝的灵的推动和引导。

v16-19 称义和成义

丁道爾新約聖經註釋--羅馬書 (3.奴隸市場之喻（六15〜23）)

順命⋯⋯以至成義。我們可能以爲這裏會說「⋯⋯以至得生命」，以與前面「罪⋯⋯以至於死」成平衡句；但成義（稱義）與生命，是同一銅板的兩面（參五18、21）。

这也是成圣的概念

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

Paul’s initial response (v. 16) is a reminder that our actions have serious consequences, in that those actions serve to bind us to different powers—“sin” and “obedience”—and lead to very different results—“death” or “righteousness.”

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

In Paul’s world, people in desperate circumstances would often sell themselves into slavery as a way of finding a secure position and basic sustenance.554 People who “present themselves” to a master become slaves of that master.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

Christians, who have been set free from sin by their union with Christ, must recognize that, were they constantly to yield to the voice of temptation, they would effectively become slaves of sin again. Jesus made the same point: “Every person who is committing sin is a slave to sin” (John 8:34). Without taking anything away from the reality of the transfer from one master to another, then, Paul wants to make clear that slavery is ultimately not just a legal status but a living experience. Christians, who are no longer slaves of sin, must no longer live as slaves of sin.

The last part of the verse has the purpose of convincing Christians of the seriousness of this practical obedience by making it clear that there are two, and only two, options open to every person and that these options carry serious p 425 consequences. Either556 one is a slave of sin557 or a slave of “obedience.” Paul makes clear in this “either … or” that there is no “possibility of neutrality” (Käsemann). One is never “free” from a master, and those non-Christians who think that they are “free” are under an illusion created and sustained by Satan. The choice with which people are faced is not “Should I retain my freedom or give it up and submit to God?” but “Should I serve sin or should I serve God?” But Paul is writing to Christians, and we, too, must not forget that to sin is to submit ourselves as slaves to sin.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

Paul is out to emphasize the significance of obedience in the Christian life, in a context where such an emphasis is necessary to counter a false libertinism. The freedom of the Christian is not freedom to do what one wants, but freedom to obey God—willingly, joyfully, naturally.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

In order to underscore further the seriousness of the choice between these masters, Paul specifies the consequences560 of the respective “slaveries”: death and righteousness. “Death” may include reference to physical death and present spiritual death, but in this context it means mainly eternal death: the final and eternal exclusion from God’s presence that is the ultimate result of sin. Since it is contrasted with death, “righteousness” could refer to the status of righteousness, perhaps here with a focus on final justification: that ultimate acquittal from sins and introduction to eternal life that come to the believer in the last day.

罗马书（第二版）（2. 脱离罪的权势，侍奉义（6:15-23））

保罗最初的回应（第 16 节）提醒我们，我们的行为会产生严重的后果，因为这些行为会将我们束缚在不同的力量——“罪”和“服从”——上，并导致截然不同的结果——“死亡”或“义”。

罗马书（第二版）（2. 脱离罪的权势，侍奉义（6:15-23））

在保罗的世界里，处境绝望的人常常会卖身为奴，以此来寻找安全的地位和基本的生活保障。554 “献身”给主人的人会成为主人的奴隶。

罗马书（第二版）（2. 摆脱罪的权势，侍奉公义（6:15-23））

基督徒通过与基督的结合而摆脱了罪，他们必须认识到，如果他们不断屈服于诱惑的声音，他们实际上会再次成为罪的奴隶。耶稣也说过同样的话：“所有犯罪的人就是罪的奴仆”（约翰福音 8:34）。保罗想要明确指出，奴隶制最终不仅仅是一种法律地位，而是一种活生生的体验，这并没有抹杀从一个主人转移到另一个主人的现实。基督徒不再是罪的奴隶，也不再像罪的奴隶一样生活。

这节经文的最后一部分旨在让基督徒相信这种实际服从的严肃性，明确指出每个人只有两种选择，而且这些选择会带来严重的后果。一个人要么556是罪的奴隶557，要么是“服从”的奴隶。保罗在这个“要么……要么”中明确表示，没有“中立的可能性”（Käsemann）。一个人永远无法摆脱主人的“自由”，那些认为自己“自由”的非基督徒处于撒旦创造和维持的幻觉之中。人们面临的选择不是“我应该保留自由还是放弃自由并服从上帝？”而是“我应该侍奉罪恶还是侍奉上帝？”但保罗是写给基督徒的，我们也一定不要忘记，犯罪就是把自己作为奴隶屈服于罪恶。

《罗马书》（第二版）（2. 摆脱罪恶的力量去侍奉正义（6:15-23））

保罗强调了服从在基督徒生活中的重要性，在这种情况下，这种强调是必要的，以对抗虚假的放荡主义。基督徒的自由不是做自己想做的事的自由，而是服从上帝的自由——心甘情愿、快乐而自然。

《罗马书》（第二版）（2. 摆脱罪恶的力量去服务正义（6:15-23））

为了进一步强调在这些主人之间做出选择的严肃性，保罗具体说明了各自“奴役”的后果560：死亡和正义。“死亡”可能包括肉体死亡和现在的精神死亡，但在这种情况下，它主要指永恒的死亡：最终和永远地被排除在上帝面前，这是罪恶的最终结果。由于它与死亡形成对比，“正义”可以指正义的地位，也许在这里重点是最终的正义：最终从罪恶中解脱出来，并在末日进入信徒的永生。

身处绝望的人会卖身为奴来寻找安全和生活保障

人要么是罪的奴仆要么是神的奴仆没有中间地带

真正的选择不是自由和顺服，而是顺服罪还是顺服神

v17-18

丁道爾新約聖經註釋--羅馬書 (3.奴隸市場之喻（六15〜23）)

你們⋯⋯現今卻從心裏順服了所傳給你們道理的模範。「道理的模範」或「標準」(RSV),大槪是指以基督的敎訓爲準則的基督徒倫理總綱，初期敎會對初信者固定給予這些敎導，指示他們今後應如何生活。保羅在其他地方稱之爲「我們所傳的」，或「從我們所受的敎訓」（參林前十一2；帖後二15，三6）；此名詞(paradosis)與動詞「傳給」或「交付」(paradidōmi)的字根相同。各書信中屢次提到這種敎訓的大綱，因此有人推論，它很早就被作成敎義問答的形式。但這「道理的模範」全包含在基督身上，而現在他們已歸屬於祂了（參十三14）。

18.既從罪裏得了釋放。亦即，從罪的暴政中得到解放，與第7節因稱義脫離罪不同。

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

17 Paul now dispels any idea that Christians stand in a situation of neutrality with respect to the master they are to serve. This verse and the following one reveal Paul’s conviction that they have already made the decision to follow a new master. For Paul gives “thanks to God”565 for the transfer of spiritual allegiance that they have manifested. Once, Paul says, “you were slaves of sin”;566 but now “you have obeyed that pattern of teaching to which you were handed over.”567 “You have obeyed” points to the time of conversion, when the Roman Christians first bowed the knee to Jesus the Lord. The word therefore includes reference to faith568 but must not be confined to it. As we argued in commenting on “the obedience of faith” in 1:5, Paul views faith in Christ and commitment to him as Lord as inseparable and mutually interpreting. Here, then, the focus is on the initial commitment of the Roman Christians to Christ as Lord, including both their “faith” in him and their submission to him. Paul uses “obey” because p 427 he wants to underscore the aspect of submission to Christ as Lord of life that is part of becoming a Christian.

It is probably for this same reason that Paul chooses so unusual a way of describing the object of their obedience: “that pattern of teaching to which you were handed over.”569 The verb “hand over” might connote the transfer of a slave from one master to another—an image appropriate to this paragraph.570 But perhaps more relevant in conjunction with a word like “teaching” are those places where, in probable dependence on Jewish concepts, Paul uses “hand over” to refer to the transmission of the early Christian teaching or tradition (1 Cor. 11:2, 23; 15:3).571 In this verse, however, it is not the teaching that is handed down to believers but the believers who are handed over to the teaching. This unusual way of putting the matter is intentional; Paul wants to make clear that becoming a Christian means being placed under the authority of Christian “teaching,” that expression of God’s will for NT believers. The new convert’s “obedience” to this teaching is the outgrowth of God’s action572 in “handing us over” to that teaching when we were converted.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

And Paul may have an additional reason for using typos. Most of the Pauline occurrences of this word refer to believers as “examples” to other believers.576 In these verses, typos includes the active connotation of a pattern that molds others. Similarly, in this verse, it is likely that typos includes the idea that Christian teaching molds and forms those who have been handed over to it.577

18 This brief verse recapitulates the indicative of the believer’s transfer from the old realm to the new that was the central teaching of 6:1–14 and that was hinted at in v. 17a. For the first time, however, Paul uses the language of freedom to describe the believer’s new status with respect to sin. In a world in which freedom has taken on all kinds of historical and social baggage, we must remember that Paul’s concept of freedom is not that of autonomous self-direction but of deliverance from those enslaving powers that would prevent human beings from becoming what God intended.578 It is only by doing God’s will and thus knowing his truth that we can be “free indeed” (John 8:31–36). This is why, without paradox, Christian freedom is at the same time a kind of “slavery.” Being bound to God and his will enables the person to become “free”—to be what God wants that person to be.579 As a Puritan Confession of Faith puts it, “The liberty which Christ hath purchased for believers under the gospel consists in their yielding obedience unto him, not out of slavish fear, but a child-like love, and willing mind.”580

罗马书（第二版）（2. 摆脱罪恶的力量，为正义服务（6:15-23））

17 保罗现在打消了任何认为基督徒对他们要服务的主人持中立态度的想法。这节经文和下一节经文表明保罗确信他们已经决定跟随新主人。因为保罗“感谢上帝”565 因为他们表现出了精神上的忠诚。保罗说，曾经“你们是罪的奴隶”566；但现在“你们已经服从了你们被交给的那种教导模式。”567 “你们已经服从”指的是皈依的时间，当时罗马基督徒第一次向主耶稣屈膝。因此，这个词包括对信仰的提及568，但绝不能局限于此。正如我们在 1:5 中评论“信服”时所指出的，保罗认为对基督的信仰和对他作为主的承诺是不可分割和相互解释的。因此，这里的重点是罗马基督徒对基督作为主的最初承诺，包括他们对他的“信仰”和对他的服从。保罗使用“服从”是因为他想强调成为基督徒的一部分，即服从基督作为生命之主。

可能正是出于这个原因，保罗选择了一种非常不寻常的方式来描述他们顺服的对象：“你们所受教诲的模型”。569 动词“交付”可能意味着将奴隶从一个主人转移到另一个主人——这个形象很适合本段。570 但也许与“教导”这样的词结合更相关的是那些地方，保罗可能依赖于犹太人的概念，使用“交付”来指早期基督教教导或传统的传承（哥林多前书 11:2、23；15:3）。571 然而，在这节经文中，不是教导传给信徒，而是信徒被交付给教导。这种不寻常的表述方式是故意的；保罗想清楚地表明，成为基督徒意味着被置于基督教“教导”的权威之下，这是上帝对新约信徒的旨意的表达。新皈依者对这一教义的“服从”是上帝在我们皈依时“将我们交给”该教义的行为572的结果。

《罗马书》（第二版）（2. 摆脱罪的力量去侍奉正义（6:15-23））

保罗使用 typos 可能还有一个原因。保罗使用这个词的大多数地方都是指信徒作为其他信徒的“榜样”。576 在这些经文中，typos 包括塑造他人的模式的积极内涵。同样，在这节经文中，typos 很可能包括基督教教义塑造和形成那些被交给它的人的想法。577

18 这节简短的经文概括了信徒从旧领域转移到新领域的指示，这是 6:1-14 的核心教义，并在第 17a 节中有所暗示。然而，保罗第一次使用自由的语言来描述信徒在罪方面的新地位。在这个自由背负着各种历史和社会包袱的世界里，我们必须记住，保罗的自由概念不是自主的自我指导，而是从那些阻止人类成为上帝意图的奴役力量中解脱出来。578 只有通过遵行上帝的旨意，从而了解他的真理，我们才能“真正自由”（约翰福音 8:31-36）。这就是为什么基督教自由同时也是一种“奴役”，这并不矛盾。受上帝和他的旨意的束缚使人变得“自由”——成为上帝希望他成为的人。579 正如清教徒的信仰告白所说，“基督为福音下的信徒买来的自由在于他们顺服他，不是出于奴性的恐惧，而是一种孩子般的爱和自愿的心。”580

v19

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

Paul’s claim that he is speaking “in a human way”586 may have a neutral587 or a negative588 significance, depending on how we interpret “because of the weakness of your flesh.”589 Three different interpretations are possible: (1) “because of the difficulty you have as human beings in understanding things”;590 (2) “because of your insensitivity to spiritual things caused by the continuing influence of your fallen natures”;591 (3) “because of the temptation to live independently that is typical of your human nature.”592 The first two are similar in viewing the problem as basically noetic—Paul writes as he does to help them understand—while the third sees the problem to be basically moral—Paul writes what he does because his readers need to hear it.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

just as you presented … so now present.” He thus makes clear that Christians should serve righteousness with all the single-minded dedication that characterized their pre-Christian service of such idols as self, money, lust, pleasure, and power. Would that we would pursue holiness with the zeal that so many of us pursued these other, incomparably less worthy goals!

Paul makes explicit the idea of service inherent in the verb “present” by describing our “members” as “slaves.”599 In the pre-Christian state, these members were given in slavery to “uncleanness and to lawlessness600 leading to [eis] lawlessness.” Paul means that the service of “uncleanness” and “lawlessness” leads on to ever increasing lawlessness. In contrast, service of righteousness601 “leads to sanctification.” “Sanctification”602 may refer to the state of holiness, as the end product of a life of p 431 living in service of righteousness.603 But most of Paul’s uses of this word have an active connotation: the process of “becoming holy.”604 This is probably the case here also.605 Committing ourselves as slaves to doing what is right before God (“righteousness”)606 results in living that is increasingly God-centered and world-renouncing.

罗马书（第二版）（2. 摆脱罪的权势，侍奉公义（6:15-23））

保罗声称他“以人的方式”586 说话，这可能具有中性587 或负面588 的意义，这取决于我们如何解释“因为你们肉体的软弱”。589 可能有三种不同的解释：（1）“因为你们作为人类很难理解事物”；590（2）“因为你们堕落的天性的持续影响导致你们对精神事物不敏感”；591（3）“因为你们人类本性中典型的独立生活的诱惑”。592 前两种观点在将问题视为基本是理智的方面是相似的——保罗写这些是为了帮助他们理解——而第三种观点将问题视为基本是道德的——保罗写这些是因为他的读者需要听到它。

罗马书（第二版）（2. 脱离罪的权势，侍奉义（6:15-23））

正如你们所献上的……现在也是如此。”因此，他明确表示，基督徒应该一心一意地侍奉正义，这是他们在基督教前侍奉自我、金钱、欲望、快乐和权力等偶像的特点。但愿我们能以我们许多人追求这些其他无比低价值的目标的热情追求圣洁！

保罗通过将我们的“成员”描述为“奴隶”，明确表达了动词“现在”中固有的服务概念。599 在基督教前国家，这些成员被奴役于“不洁和不法600，导致[eis]不法”。保罗的意思是，“不洁”和“不法”的服务会导致越来越多的不法。相反，公义601的服务“导致圣洁”。 “圣化”602 可能指圣洁的状态，是服务于正义的生活的最终产物。603 但保罗对这个词的大多数使用都有积极的含义：“成为圣洁”的过程。604 这里的情况可能也是如此。605 我们作为奴隶致力于在上帝面前做正确的事（“正义”）606 会导致我们的生活越来越以上帝为中心，抛弃世俗。

律法要求順服，但恩典供應順服的意願與能力；因此恩典能勝過罪的轄制，而律法卻辦不到。

基督徒通过与基督的联合已经更换了主人

如何再次把自己献给罪作奴仆呢？

律法要求顺服，罪也要求顺服

只有神的恩典提供了顺服的意愿和能力

律法：不要犯罪

肆意：可以犯罪

恩典：可以不犯罪

律法：人应该被约束

肆意：人不应被约束

恩典：人甘愿被约束

v20-23 命令的基础

丁道爾新約聖經註釋--羅馬書 (3.奴隸市場之喻（六15〜23）)

你們⋯⋯就不被義約束了。亦即，那時你們的主人是罪，而不是義。

21.當曰有什麼果子呢？（和合本按原文直譯，RSV作：「報酬」這可能是一個完整的問句，其答案是：你們現今所看爲 p 133 羞和的事。

那些事的結局就是死。參「死亡的果子」（七5），及一32：「神判定，行這樣事的人是當死的。」

22.就有成聖的果子。（和合本按原文直譯，RSV作：你們的報酬是成聖），與21節可恥的死亡的果子相反。得蒙稱義的人，現在又得成聖；此時沒有成聖經歷的人，便沒有理由假定自己已經得蒙稱義。

23.死⋯⋯永生。重複了21、22節。這裏的死與永生都是來世的事，但因著神的白白的恩賜(charisma),信徒在基督裏現在就可分享祂復活的生命，得以先行品嚐自己在末日復活之時所有的生命。

v20-23

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

We can, and must, serve righteousness because God has freed us from sin and made us slaves to righteousness. The imperative grows out of, and reflects, the indicative. In order to maintain this careful balance, Paul frames the command in v. 19b with reminders of our new status in Christ (vv. 17–18, 20–23). Therefore the “for” (gar) in this verse introduces vv. 20–23 as the ground of the command in v. 19b. As in v. 18, Paul reminds his Christian readers that they were formerly slaves of sin. But instead of immediately completing the temporal sequence with a description of their present Christian status, he pauses to remind them of an implication of their past lives. Non-Christians often pride themselves on possessing a freedom appropriate to autonomous human beings and deride Christians for giving that up—becoming subhuman—in obedience to a god. And Paul admits that those apart from Christ have a certain freedom.607 But it is a freedom “with respect to”608 one thing only: “righteousness.” As throughout this paragraph, “righteousness” is ethical righteousness, as is clear from the connection between this verse and the next. For in stating that this “freedom from righteousness” issues in shameful deeds, Paul implies that the righteousness he describes here has to do with our actions rather than our status. As “slaves to sin,” people are free from the power and influence of the conduct that pleases God; they are deaf to God’s righteous demands and incapable of responding to them even were they to hear and respect them. For Paul makes it clear that those outside Christ, to varying degrees, can recognize right and wrong (see Rom. 1:18–32; 2:14–15); but the power to do the right and turn p 432 from the wrong is not present. All are “under sin” (3:9) and therefore incapable of doing God’s will.

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

Paul highlights the negative nature of the freedom enjoyed by Christians in their past by showing that the fruit of which they are now ashamed resulted from that freedom. “Fruit” is used in the NT to describe both concrete actions and general character traits. Both are in view here. This attitude of shame on the p 433 part of believers toward the products of their pre-Christian lives is, as Calvin suggests, positive: “He only then is imbued with the principles of Christian philosophy, who has well learnt to be really displeased with himself, and to be confounded with shame for his own wretchedness.”

The Letter to the Romans (Second Edition) (2. Freed from Sin’s Power to Serve Righteousness (6:15–23))

But Paul’s focus in this verse, expressed in its main clause, is on the results of that past transfer for his readers’ present experience: “you have your fruit leading to sanctification.” The fruit of which they are now ashamed has been replaced with fruit that “yields a harvest”618 of sanctification.619 And the final outcome of this “fruit leading to sanctification”620 is “eternal life.” “Life,” while it begins for the believer at the moment of conversion (see 6:4 and 8:6), is not granted in its full and final form until “that which is mortal is swallowed up by life” (2 Cor. 5:4).621

23 This verse not only explains the contrasting outcomes of death and life specified in vv. 22–23 but also brings the entire chapter to a fitting climax. As in p 434 v. 22, “sin” and God are contrasted as the rival powers that determine the destinies of each individual. Paul fittingly describes the (eternal) “death” that those under the power of sin experience with the word “wages.”622 He thereby implies that the penalty sin exacts is merited, in contrast to the “eternal life” from God, which is a “free gift.”623 It is therefore very appropriate that this verse, and this chapter, should end with the note of christological inclusion: “in Christ Jesus our Lord.” It is not clear whether this modifies only “eternal life”—“eternal life in Christ Jesus our Lord”—or the entire clause—it is “in Christ Jesus our Lord” that God gives the gift of eternal life. But in light of the all-embracing importance of this being “in Christ,” the latter is preferable. We may summarize the verse by noting, with Lloyd-Jones, its three contrasts: the master that is served—sin versus God; the outcome of that service—death versus eternal life; and the means by which this outcome is attained—a “wage” earned versus a gift received.

罗马书（第二版）（2. 摆脱罪的权势，侍奉公义（6:15-23））

我们可以也必须侍奉公义，因为上帝已经将我们从罪中释放出来，使我们成为公义的奴仆。命令式源于陈述式，并反映了陈述式。为了保持这种谨慎的平衡，保罗在第 19b 节中提醒我们在基督里的新地位（第 17-18、20-23 节）。因此，这节经文中的“for”（gar）引入了第 20-23 节，作为第 19b 节命令的基础。与第 18 节一样，保罗提醒他的基督徒读者，他们以前是罪的奴仆。但他没有立即用描述他们现在的基督徒身份来完成时间顺序，而是停下来提醒他们过去生活的含义。非基督徒常常以拥有适合自主人类的自由而自豪，并嘲笑基督徒为了服从神而放弃这种自由——成为非人类。保罗承认，基督以外的人有一定的自由。607 但这种自由“只与”608 一件事有关：“正义”。正如本段中所说的那样，“正义”是道德正义，从这节经文与下一节经文之间的联系可以清楚地看出这一点。因为在说这种“摆脱正义”会导致可耻的行为时，保罗暗示他在这里描述的正义与我们的行为有关，而不是与我们的地位有关。作为“罪的奴隶”，人们不受取悦上帝的行为的力量和影响；他们对上帝正义的要求充耳不闻，即使他们听到并尊重这些要求，也无法做出回应。因为保罗明确指出，基督以外的人，在不同程度上，能够辨别是非（见罗马书 1:18–32；2:14–15）；但没有行善和离恶的能力。所有人都“在罪之下”（3:9），因此无法遵行上帝的旨意。

《罗马书》（第二版）（2. 摆脱罪的力量，为义服务（6:15–23））

保罗强调了基督徒过去享有的自由的消极性质，表明他们现在所羞愧的果实正是这种自由的结果。在新约中，“果实”既用来描述具体行为，也用来描述一般性格特征。这里既提到了这两种情况。加尔文认为，信徒对前基督徒生活所产生之物的羞耻态度是积极的：“只有当一个人真正学会对自己感到不满，并为自己的不幸感到羞耻时，他才会被基督教哲学的原则所灌输。”

《罗马书》（第二版）（2. 摆脱罪的力量，为义服务（6:15-23））

但保罗在这节经文中的重点，在其主要条款中表达的是，过去转移对读者当前体验的影响：“你有成圣的果实。”他们现在感到羞耻的果实已被“结出果实”618 的圣化果实所取代。619 而这种“成圣的果实”620 的最终结果是“永生”。 “生命”虽然在信徒皈依的那一刻就开始了（见 6:4 和 8:6），但直到“这必死的被生命吞灭了” (哥林多后书 5:4)，它才会以完整和最终的形式被赐予。621

23 这节经文不仅解释了第 22-23 节中规定的死亡和生命的对比结果，而且还将整章推向了恰当的高潮。正如第 434 页第 22 节所述，“罪”和上帝形成了对比，它们是决定每个人命运的对立力量。保罗恰当地用“工价”这个词描述了那些在罪的权势下经历的（永恒的）“死亡”。622 他由此暗示，罪所要求的惩罚是应得的，与上帝给予的“永生”形成鲜明对比，后者是一份“免费的礼物”。623 因此，这节经文和这一章以基督论包容的语气结束是非常恰当的：“在我们的主基督耶稣里”。尚不清楚这是否只修饰“永生”——“在我们的主基督耶稣里的永生”——还是整个条款——“在我们的主基督耶稣里”，上帝赐予永生的礼物。但鉴于“在基督里”这一包罗万象的重要性，后者更可取。我们可以总结这节经文，并像劳埃德-琼斯一样指出它的三个对比：被侍奉的主人——罪恶与上帝；侍奉的结果——死亡与永生；以及实现这一结果的手段——挣得的“工资”与收到的礼物。

以身份认同论述

以前未信主的时候无法遵从上帝的旨意

v20的义与行为有关而不是地位

v21-22 过去的自由带来死亡的果子，现今的自由带来成圣的果子

v23 工价是应得的，所以罪应得的报酬是死，永生不是报酬而是恩典

服侍的对象：罪恶vs上帝

服侍的结果：死亡vs永生

获得的途径：工价vs恩典