罗马书第八章

引言：圣灵里的生活

如何在基督里过得胜的生活？

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

他們若是運用自己的資源，即使竭盡一切努力，也必定戰敗無疑；但若是運用「在耶穌基督裏」已屬於他們的生命、能力之資源，就能得勝有餘。因此，他們沒有理由要繼續聽從罪和死的暴虐命令，活在刑罰的奴役之中。基督現在藉著祂的靈住在他們裏面，祂的靈將一個新的原則貫注於他們裏面，就是生命的律， p 149 這律强過原來內住的罪，能救他們脫離罪的轄制。

在聖靈蒞臨之前，亦即在舊的秩序之下，人不可能履行神的旨意；只要一個人的生命仍然被舊秩序轄管，履行神的旨意就是不可能的事。但是，在聖靈新秩序之下的人，可以從心裏履行神的旨意。他們自己的靈，從前是死的，毫無感覺，可是現在卻充滿了神的靈所賦與生命。因爲罪進入世界的緣故，他們的身體暫時仍然服於死的律，但是生命的聖靈才是最後的裁決者。

因爲聖靈不僅今世將生命與能力賦與信徒的靈命，祂的內住是一種象徵，表明他們的身體雖仍臣服於朽壞，卻必復活得新生命，正如基督的身體復活一樣。

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

他在這裏主張，就在這段身體必朽的時期，聖靈已吿知將來必有不朽；聖靈在今世的同在，是未來將顯現的榮耀產業初熟的果子，而那產業的其中一項，即是身體不朽。繼續按照舊的秩序而生活的人，本身帶著死亡的宣判；而將舊的秩序算作已死，如今跟隨神的靈引導之人，則有把握，知道不朽的生命已在自己裏面開始。其實，他們順著神的靈引導的事實，已經淸楚證明他們是神的兒女。

對保羅而言，神的靈的引導不是零星的感動，而是信徒正常的經歷，是基督徒生命得以自由的原則。「你們若被聖靈引導，就不在律法以下」（加五18）。舊的律法捆綁已經遭推翻，聖 p 150 靈引介信徒進入一種新的關係，成爲神自由的兒女。在聖靈的感動之下，他們自動稱呼神爲他們的父，像耶穌稱神爲祂的父一樣——這稱呼極恰當的表達出家人相親相愛的氣氛。

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

如此，神的靈與基督徒自己的心靈一同作見證，證實他們是神的兒女。更進一步說，神的兒女便是祂的繼承者，承襲基督所享有獨特的榮耀，祂因著恩典願與祂的子民共同分享，使他們與祂一同承繼這榮耀。凡在今世與祂一同經歷患難的人，便可期盼將來與祂共享榮耀。

The Letter to the Romans (Second Edition) (D. Assurance of Eternal Life in the Spirit (8:1–30))

Paul’s focus is not so much on the Spirit as such, but on what the Spirit does. And perhaps this is the best way to learn about the Spirit. For, as important as it may be to define the nature of the Holy Spirit and his relation to Christ and the Father, the Spirit is best known in his ministry on behalf of Christians. It is those blessings and privileges conferred on believers by the Spirit that are the theme of this chapter. N. T. Wright has usefully compared the Spirit in Paul’s theology to one’s worldview: “it isn’t what you look at, it’s what you look through. The spirit was not, for Paul and his contemporaries, a ‘doctrine’ or ‘dogma’ to be discussed, but the breath of life which put them in a position to discuss everything else.”874

If we were to sum up these blessings is a single word, that word would be assurance. From “no condemnation” at the beginning (v. 1) to “no separation” at the end (v. 39) (Godet), Paul passes in review those gifts and graces that together p 492 assure Christians that their relationship with God is secure and settled. The chapter contains no sharp breaks,875 but four major sections emerge.

(1) In vv. 1–13, the key word is life. “The Spirit of life” (v. 2) confers life both in the present—through liberating the believer from both the penalty (justification) and power (sanctification) of sin—and in the future—by raising the mortal body from the dead. Yet this life is not attained without the believer’s active participation in the Spirit’s progressive work of “mortification” (vv. 12–13).

(2) The Spirit is also the “Spirit of adoption,” conferring on us the status of God’s own dearly loved children and making us aware of that status at the same time (vv. 14–17).

(3) In the last verse of the second section, Paul makes the transition into the theme of hope, which dominates the last part of Rom. 8. To be a child of God means to be his heir (v. 17)—and an heir must wait for the full realization of what has been promised. So believers in this age of warfare between the kingdom of God and the kingdom of Satan suffer and groan—but their groans are not the despairing cries of the hopeless. Rather, they are the impatient yearnings of those who have been saved in hope and hunger for the glory that has been promised them (vv. 18–30).

(4) Paul celebrates this comforting expectation in vv. 31–39, a hymn of triumph that caps off and applies the exposition of Christian privileges in vv. 1–30, as well as bringing to a conclusion the exposition of chaps. 5–8 generally.

The Letter to the Romans (Second Edition) (D. Assurance of Eternal Life in the Spirit (8:1–30))

we cannot ignore the way in which 8:2–4 sketches the solution to the dilemma of egō in 7:7–25. God’s work in Christ, mediated by the Spirit, is what overcomes the inability of the law, weakened as it is by the flesh (v. 3a), and liberates the believer from “the law of sin and death” (v. 2).

罗马书（第二版）（D. 圣灵中永生的保证（8:1-30））

保罗的重点不是圣灵本身，而是圣灵的作用。也许这是了解圣灵的最佳方式。因为，定义圣灵的本质及其与基督和天父的关系可能很重要，但圣灵最出名的是他为基督徒所做的事工。圣灵赋予信徒的祝福和特权正是本章的主题。N. T. 赖特曾将保罗神学中的圣灵与人的世界观进行了有益的比较：“重要的不是你看到什么，而是你看透了什么。对于保罗和他的同时代人来说，圣灵不是要讨论的‘教义’或‘教条’，而是让他们能够讨论其他一切事物的生命之气。”874

圣灵赋予的信徒福分和特权

圣灵赋予信徒最重要的祝福就是确据

v1 在基督耶稣里的就不定罪

v39 在基督耶稣里的就不能与神的爱隔绝

圣灵不是教义或者信条，但透过他我们才有能力讨论

赖特：重要的不是你看到了什么，而是你透过什么来看

v1-17 圣灵赐给我们生命

v14-17 圣灵让我们被收养为义子

v18-30 圣灵让我们能够盼望未来的荣耀

v31-39 在神的爱里保守我们

如果我们要用一个词来概括这些祝福，这个词就是保证。从开头的“不定罪”（第 1 节）到结尾的“不分离”（第 39 节）（戈德特），保罗回顾了那些礼物和恩典，它们共同向基督徒保证他们与上帝的关系是稳固的。本章没有急剧的中断，875 但出现了四个主要部分。

（1）在第 1-13 节中，关键词是生命。“生命的灵”（第 2 节）赋予生命，既在现在——通过将信徒从罪的惩罚（正当理由）和力量（圣化）中解放出来——也在未来——通过使凡人的身体从死里复活。然而，如果没有信徒积极参与圣灵的“克制”的渐进工作（第 12-13 节），这种生命是无法实现的。

(2) 圣灵也是“收养的灵”，赋予我们神所爱的儿女的地位，同时让我们意识到这一地位（第 14-17 节）。

(3) 在第二部分的最后一节中，保罗将主题转向了希望，这一主题主导了罗马书第 8 章的最后一部分。成为神的孩子意味着成为他的继承人（第 17 节）——而继承人必须等待应许的完全实现。因此，在这个神国与撒旦国度战争的时代，信徒们受苦呻吟——但他们的呻吟不是无望者的绝望呼喊。相反，他们是那些在希望中得救的人不耐烦的渴望，渴望得到应许的荣耀（第 18-30 节）。

(4) 保罗在第 5 节中庆祝了这种令人欣慰的期望。 31-39，一首胜利的赞歌，结束并应用了第 1-30 节中对基督徒特权的阐述，并总结了第 5-8 章的阐述。

v1-17 灵里的生活

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

In this first paragraph of Rom. 8, Paul reasserts the triumphant conclusion of 5:12–21: that for those who are “in Christ” eternal life replaces the condemnation and death that were the destiny of everybody in Adam. But this reassertion of the believer’s assurance of life takes a new form, being modeled from the material with which Paul has been working in chaps. 6–7. The Spirit now plays p 495 the dominant role, as Paul returns to take up his brief allusion to “serving in newness of Spirit” in 7:6b. And the powers against which the Spirit is ranged in these verses are those authorities of the old age that have been portrayed in the two previous chapters. The Spirit battles against and conquers the hostility and power of the flesh (vv. 5b–9; see 7:5, 14, 18, 25), rescues the believer from captivity to sin and death, both “spiritual” and “physical” (v. 2; for sin, see v. 3 and chap. 6; for death, see vv. 6, 10–11, 13 and 6:12, 13, 16, 21, 23; 7:5, 9–11, 13, 24), and, accomplishing what the law itself could not do (v. 3a; see 7:7–25), enables the law, for the first time, to be “fulfilled.” Thus Paul weaves together various threads from chaps. 6–7 in a new argument for the assurance of eternal life that the believer may have in Christ.

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

the central theme of vv. 1–11 is continued right through v. 13. This theme is “life.” The “no condemnation” that heads this paragraph is grounded in the reality of the believer’s transfer from death to life. In vv. 2–4, this transfer emanates from “the Spirit of life,” who applies to the believer the benefits won by Christ on the cross, thereby enabling the fulfillment of the law’s just demand. Verses 5–9 teach that the flesh is necessarily in opposition to God, turning every person into a rebel against God and his law and reaping death in consequence. This explains why it is only by “being in the Spirit” (v. 9) and “walking according to the Spirit” (v. 4b) that life and peace can be had. And the life that the Spirit gives is by no means ended by the grave, for the presence of the Spirit guarantees that the bodies of believers will be raised from physical death (vv. 10–11). Verses 12–13 cap off this proclamation of life in Christ by reminding us that God’s gift of eternal life does not cancel the complementary truth that only by progressing in holiness will that eternal life be attained.

罗马书（第二版）（1. 生命的灵（8:1-13））

在罗马书 8 的第一段中，保罗重申了 5:12-21 的胜利结论：对于那些“在基督里”的人来说，永生取代了亚当里每个人的命运——定罪和死亡。但是，这种对信徒生命保证的重申采取了一种新的形式，以保罗在第 6-7 章中一直在研究的材料为蓝本。圣灵现在扮演着主导角色，因为保罗回来继续他在 7:6b 中对“以灵的新样侍奉”的简短暗示。而这些经文中圣灵所反对的力量是前两章中描述的旧时代的权威。圣灵与肉体的敌意和力量争战并战胜了它们（第 5b-9 节；见 7:5、14、18、25），将信徒从“属灵的”和“肉体的”罪和死亡的囚禁中拯救出来（第 2 节；关于罪，见第 3 节和第 6 章；关于死亡，见第 6、10-11、13 节和 6:12、13、16、21、23；7:5、9-11、13、24），并完成了律法本身无法做到的事（第 3a 节；见 7:7-25），使律法首次得以“成全”。因此，保罗将第 6-7 章中的各种线索编织在一起，提出了一个新的论据，证明信徒在基督里可以拥有永生的保证。

罗马书（第二版）（1. 生命的灵（8:1-13））

1-11 节的中心主题一直延续到 13 节。这个主题是“生命”。本段开头的“不定罪”是基于信徒从死亡转向生命的现实。在第 2-4 节中，这种转变来自“生命的灵”，它将基督在十字架上赢得的益处应用到信徒身上，从而使律法的正义要求得以实现。第 5-9 节教导说，肉体必然与上帝对立，使每个人都变成反抗上帝和他的律法的人，并因此而死亡。这解释了为什么只有“在圣灵里”（第 9 节）和“按照圣灵行事”（第 4b 节）才能获得生命和平安。圣灵赐予的生命绝不会因坟墓而终结，因为圣灵的存在保证信徒的身体将从肉体死亡中复活（第 10-11 节）。第 12-13 节结束了对基督生命的宣告，提醒我们上帝赐予的永生不会抵消只有通过不断圣洁才能获得永生的补充真理。

《罗马书》（第二版）（D. 圣灵中永生的保证（8:1-30））

我们不能忽视 8:2-4 中勾勒出解决 7:7-25 中 egō 困境的方法。上帝在基督里的工作，通过圣灵的中介，克服了律法的无能，因为律法被肉体削弱了（第 3a 节），并将信徒从“罪和死的律”中解放出来（第 2 节）。

v1：在基督里的不再定罪

v2-4：上帝在基督里的工作通过圣灵让人脱离罪和死的律

v5-9：肉体与神对立使每个顺服肉体的人与神为仇，属灵的人并非如此

v10-11：圣灵赐予的生命就不受肉体的局限，可以像耶稣一样死里复活

v12-13：上帝赐予的生命是通过圣灵的工作治死肉体的恶行

v1

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

Katakrima這個字，在這裏的意思「可能不是『定罪』，而是判 p 151 決之後的刑罰」(BAGD, P.413);換句話說，即刑罰的奴役。那些「在基督耶穌裏」的人，沒有理由繼續服刑，好像從來未得赦免，未從罪的囚牢中得釋放一樣。

「在基督耶穌裏」（或「在基督裏」）是保羅用來形容新秩序的詞，就是相信基督之人被帶入的秩序。基督徒的洗禮是受洗「歸入基督耶穌」（六3）；藉著在信心中與主聯合，祂的子民便被算作與祂同死，同葬，同復活。基督的身體同有一個生命，亦即基督的子民分享祂自己復活的生命；從一個角度而言，祂活在他們裏面，從另一角度而言，他們活在祂裏面（參加二20）。「所謂『在基督裏』就是成爲敎會的肢體；當然，這不是指你的名字登錄於會友名册中，而是指你實際成爲基督身體的一隻胳膊，或一個器官，倚靠祂，爲祂的計劃而活」（參十二4〜5）170。

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

It is, of course, important that we not separate the destruction of sin’s power from the removal of its penalty. But the judicial flavor of the word “condemnation” suggests that Paul is here thinking only of the believer’s deliverance from the penalty that sin exacts.888 Like “death,” a parallel term (see 5:16 and 17; 5:18 and 21; and 8:1 and 6), condemnation designates the state of lostness, of estrangement from God that, apart from Christ, every person will experience for eternity. Those “in Christ Jesus” are removed from this state—and removed forever from it, as the emphatic “no”889 indicates. No more will condemnation of any kind be a threat (see also 8:34). How can this happen for those “in Christ”? Because those in Christ experience the benefits of Christ’s death “for us”: “He was for us in the place of condemnation; we are in him where all condemnation has spent its force” (see 2 Cor. 5:21).890 Paul’s judicial “for us” language and his “participationist” “in him” language combine in perfect harmony.

罗马书（第二版）（1. 生命之灵（8:1-13））

当然，重要的是，我们不能将罪恶力量的毁灭与惩罚的消除分开。但“谴责”一词的司法含义表明，保罗在这里只考虑信徒从罪恶所要求的惩罚中解脱出来。888 像“死亡”一样，一个平行的术语（见 5:16 和 17；5:18 和 21；以及 8:1 和 6），谴责指的是迷失的状态，与上帝疏远的状态，除了基督，每个人都会永远经历这种状态。那些“在基督耶稣里”的人会摆脱这种状态——并且永远摆脱这种状态，正如强调的“不”889 所表明的那样。任何形式的谴责都不再是一种威胁（另见 8:34）。这怎么会发生在那些“在基督里”的人身上呢？因为那些在基督里的人体验到了基督“为我们”而死的好处：“他为我们被定罪，如今在他里面，各样的定罪也都消失了”（见哥林多后书 5:21）。890 保罗的“为我们”司法语言和他的“参与主义”“在他里面”语言完美地结合在一起。

定罪（κατάκριμα，判罪後的懲治，刑罰，判決）

指的是迷失的状态，与上帝疏远的状态，除非在基督里，否则每个人都会永远经历这种状态

为何在基督里就不被定罪了呢？

他是为我们被定罪（法庭比喻），导致罪的刑罚已经执行，如今在他里面的就不被定罪（家庭比喻）

哥林多后书 5：21 CUV

21 神使那无罪的，替我们成为罪，好叫我们在他里面成为　神的义。

v2上帝的灵将信徒从旧领域转移到新的领域

「所謂『在基督裏』就是成爲敎會的肢體；當然，這不是指你的名字登錄於會友名册中，而是指你實際成爲基督身體的一隻胳膊，或一個器官，倚靠祂，爲祂的計劃而活」

v2

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

此節提到聖靈，接著便介紹祂的工作更詳盡的內容；五5已經預先提示了，說祂的臨到，會將神的愛澆灌在信徒心中；七6也以「聖靈的新生活」與「儀文的舊樣」作對比（亦參一4「聖 p 152 善的靈」，與基督從死裏復活有關）。保羅現在要說明，聖靈所賜與並維持的「新生活」，究竟包含什麼。聖靈介入之後，就不再有失敗的言論了。雖然衝突仍然繼續，但是凡聖靈掌管之處，內在罪的力量就能被制服。

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

It is God’s Spirit, coming to the believer with power and authority, who brings liberation from the powers of the old age and from the condemnation that is the lot of all who are imprisoned by those powers.

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

The real contrast in the verse is then between the Spirit on the one hand and sin and death on the other. As sin and death are those powers that rule the old age (see chaps. 6–7), so the Spirit and the eschatological life conferred by the Spirit are those powers that rule the new age.902

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

“No condemnation” is the banner triumphantly flying over all those who are “in Christ” (v. 1) only because “in Christ” we have been set free by the Spirit from that realm, ruled by sin, in which condemnation (= death) is one’s inevitable fate. Verse 2 is speaking directly about neither justification nor sanctification but about that realm transfer that is the presupposition of both. As such, it significantly advances the discussion of chaps. 5–7 by introducing the Spirit as a key agent of liberation from the old realm of sin and death.

罗马书（第二版）（1. 生命之灵（8:1-13））

正是上帝的灵带着能力和权威来到信徒面前，将信徒从旧时代的力量和被这些力量囚禁的人的命运中解放出来。

这节经文中真正的对比是圣灵与罪恶和死亡之间的对比。正如罪恶和死亡是统治旧时代的力量（见第 6-7 章），圣灵和圣灵赋予的末世生命也是统治新时代的力量。902

“不定罪”是飘扬在所有“在基督里”的人之上的胜利旗帜（第 1 节），只是因为“在基督里”，我们被圣灵从罪恶统治的领域中解放出来，在那里定罪（=死亡）是人不可避免的命运。第 2 节直接谈论的既不是正当理由也不是圣洁，而是两者的前提条件——领域转移。因此，它通过介绍圣灵作为从罪恶和死亡的旧领域中解放出来的关键因素，大大推进了第 5-7 章的讨论。

v3

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

3.成爲罪身的形狀。直譯爲「罪的肉體的形狀」。「肉體的形狀」這詞本身可有幻影說的含意；但福音的要素是神的兒子「成了肉身」，而不只是成爲「肉體的形狀」。保羅大可只說「成了肉身」，但是他想强調，人的肉體是罪所霸佔的範疇，直到神的恩典來到，局勢才改觀。因此他不是單單說「肉體」，乃是說「罪的肉體」，或「罪身」。但是若說神的兒子是「成了罪身」來，則可能會令人以爲祂有罪，然而（正如保羅在別處所說）祂是「不知罪」的（林後五21），因此祂被形容爲受差遣「成爲罪身的形狀」。

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

在肉體中定了罪案。罪已經在基督的「肉體」中，就是在祂的人性中，被判決，被處死；而人性中的罪也同樣得着解決。「保羅想要强調罪的權勢是一個宇宙性的整體，卻在一個定點被擊破了」（見米裘O. Michel,對本節的註釋）。因此，對那些與基督聯合的人而言，罪的權勢已經失敗了（參六6〜7）。

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

“In the form of sinful flesh” emphasizes the full participation of the Son in the human condition.914 Like the phrases “born from a woman, born under the law” in Gal. 4:4, it shows that the Son possesses the necessary requirement to act as our substitute. But why does Paul say that Christ came in “the homoiōma of sinful flesh”? Certainly, in light of “in the flesh” later in this very verse, Paul cannot mean that Christ had only the “appearance” of flesh.915 Moreover, the word homoiōma here probably has the nuance of “form” rather than “likeness” or “copy.” In other words, the word does not suggest superficial or outward similarity, but inward and real participation or “expression.” It may be, then, that Paul wants simply to say that Christ really took on “sinful flesh.”916 But this may be going too far in the other direction. Paul uses homoiōma here for a reason; and it is probably, as in 6:5 and 5:14, to introduce a note of distinction. The use of the term implies some kind of reservation about identifying Christ with “sinful flesh.”917 Paul is walking a fine line here. On the one hand, he wants to insist that Christ fully entered into the human condition, became “in-fleshed” (in-carnis), and, as such, exposed himself to the power of sin (6:8–10). On the other hand, he must avoid suggesting that Christ so participated in this realm that he became imprisoned “in the flesh” (see the negative use of this phrase in 7:5 and 8:8, 9) and became, thus, so subject to sin that he could be personally guilty of it. Homoiōma rights the balances that the addition of “sinful” to “flesh” might have tipped a bit too far in one direction.

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

But what does Paul mean when he says that God “condemned sin in the flesh”? Putting together the natural meaning of the term922 with the context, we can conclude that what Paul must mean is a judicial action that was accomplished through the sacrifice of Christ on the cross and that had as its object that “the just requirement of the law be fulfilled” in Christians (v. 4a). The focus on sacrifice means that Paul is probably not referring to the “overpowering” of sin through Christ’s incarnation or to the “living condemnation of sin” represented in Christ’s sinless life.923 Nor is it likely that the idea is that God in Christ “broke the power of” sin.924 While it fits the context, and may be an implication of what Paul is saying, this view does not adequately account for the judicial connotations of “condemn.” The interpretation that best meets the criteria above sees the condemnation of sin to consist in God’s executing his judgment on sin in the atoning death of his Son. As our substitute, Christ “was made sin for us” (2 Cor. 5:21) and suffered the wrath of God, the judgment of God upon that sin (see hilastērion in Rom. 3:25; Gal. 3:13).925 In his doing so, of course, we may say that sin’s power was broken, in the sense that sin no longer p 504 holds people in its clutches and brings condemnation to them. In executing the full sentence of condemnation against sin, God effectively removed sin’s ability to dictate terms for those who are “in Christ” (v. 2). The condemnation that our sins deserve has been poured out on Christ, our sin-bearer; that is why “there is now no condemnation for those who are in Christ Jesus” (v. 1).

罗马书（第二版）（1. 生命的灵（8:1-13））

“以罪身的形式”强调了圣子对人类状况的充分参与。914 就像加拉太书 4:4 中的短语“由女人所生，生在律法之下”一样，它表明圣子具备作为我们替代者的必要条件。但为什么保罗说基督以“罪身的形式”降临？当然，鉴于这节经文后面的“在肉体中”，保罗不可能意味着基督只有肉体的“外表”。915 此外，这里的“形式”一词可能具有“形式”的细微差别，而不是“相似”或“复制”。换句话说，这个词并不表示表面或外在的相似性，而是内在和真实的参与或“表达”。那么，保罗可能只是想说基督真的披上了“罪身”。916 但这可能走得太远了。保罗在这里使用“同身”是有原因的；可能是为了引入一种区别，就像在 6:5 和 5:14 中一样。使用这个词意味着对将基督与“罪孽之身”联系起来有某种保留。917 保罗在这里走的是一条细线。一方面，他想坚持基督完全进入了人类的状态，成为“肉身”（in-carnis），因此，将自己暴露在罪恶的力量之下（6:8-10）。另一方面，他必须避免暗示基督如此参与这个领域，以至于他被“肉身”囚禁（参见 7:5 和 8:8, 9 中这个短语的负面用法），因此变得如此容易受到罪恶的影响，以至于他个人可能犯有罪孽。“同身”纠正了平衡，将“罪孽”添加到“肉身”可能会向一个方向倾斜太多。

罗马书（第二版）（1. 生命的灵（8:1-13））

但是，当保罗说上帝“在肉体中定了罪案”时，他的意思是什么？将这个词的自然含义922与上下文结合起来，我们可以得出结论，保罗的意思一定是通过基督在十字架上的牺牲而实现的司法行动，其目的是“在基督徒中实现律法的正义要求”（第 4a 节）。对牺牲的关注意味着保罗可能不是指通过基督的化身“战胜”罪恶，也不是指基督无罪的生活所代表的“活生生的对罪恶的谴责”。923 这个想法也不太可能是上帝在基督里“打破了罪恶的力量”。924 虽然它符合上下文，并且可能是保罗所说的一个暗示，但这种观点并不能充分解释“谴责”的司法内涵。最符合上述标准的解释认为，定罪在于神以他儿子的赎罪之死对罪执行审判。作为我们的替身，基督“替我们成为罪”（哥林多后书 5:21），承受了神的愤怒，即神对罪的审判（见罗马书 3:25；加拉太书 3:13 中的 hilastērion）。925 当然，我们可以说，他这样做，罪的权势就被打破了，罪不再能控制人，也不能给他们带来定罪。在对罪执行定罪的全面判决时，神有效地消除了罪对那些“在基督里”的人（第 2 节）发号施令的能力。我们的罪应得的定罪已经倾倒在我们的罪担负者基督身上；这就是为什么“如今，那些在基督耶稣里的就不定罪了”（第 1 节）。

v3 耶稣成为罪身的形状是什么意思？耶稣成为肉身的时候有罪吗？

两种错谬：

耶稣只有肉体的形状，其实不是真正的人（Docetism）

耶稣的肉身是有罪性的

形状（ὁμοιώματι，樣式，形狀，樣子，形像，複本）

一方面保罗要强调耶稣确实成为肉身把自己暴露在罪的力量之下

另一方面保罗如果说耶稣成为罪身，就容易陷入第二种误区，说他是有罪性的

所以用罪身的形状一方面避免说耶稣会犯罪另一方面也合理的表达他生在罪的权势之下

Then there are those, including me, who contend that Paul used the word “likeness” to avoid saying that Christ assumed fallen human nature. He took on flesh like ours, because it was really and truly human flesh, a genuine human nature. But it was only “like” ours, and not identical with it, because it was unfallen. He does not use the word “likeness” to deny or undermine the reality of Christ’s human nature, as if to say that his flesh only resembles ours but has no qualitative affinity with it. He uses “likeness” because he feels compelled to use the phrase “sinful flesh” instead of merely “flesh.” Had Paul omitted the word “sinful” he also would have omitted the word “likeness.”

The question, then, is why Paul includes the word “sinful” at all? John Murray explains:

He is concerned to show that when the Father sent the Son into this world of sin, of misery, and of death, he sent him in a manner that brought him into the closest relation to sinful humanity that it was possible for him to come without becoming himself sinful. He himself was holy and undefiled—the word “likeness” guards this truth. But he came in the same human nature. And that is the purpose of saying “sinful flesh.” No other combination of terms could have fulfilled these purposes so perfectly.” (The Epistle to the Romans, [Eerdmans, 1960], 1:280).

然后，包括我在内的一些人认为，保罗使用“相似”一词是为了避免说基督承担了堕落的人性。他取了和我们一样的肉体，因为那是真正的人肉，是真正的人性。但它只是“像”我们的，而不是与我们完全相同，因为它没有堕落。他没有用“相似”这个词来否认或破坏基督人性的现实，好像是在说他的肉体只是和我们的相似，但没有定性的亲和力。他使用“相似”是因为他觉得有必要使用“罪恶的肉体”这个短语，而不仅仅是“肉体”。如果保罗省略了“罪恶”一词，他也会省略“相似”一词。那么，问题是保罗为什么要使用“罪恶”这个词呢？约翰·默里解释说：

他关心的是，当父神将圣子送入这个充满罪恶、痛苦和死亡的世界时，他以一种最接近罪恶人类的方式送他，这样他就可以不让自己变成有罪的。他自己是神圣而纯洁的——“相似”这个词守护着这个真理。但他以同样的人性降临。这就是说“有罪的肉体”的目的。没有其他术语组合可以如此完美地实现这些目的。”（《罗马书》，[Eerdmans，1960]，1：280）。

保罗在这里走的是一条细线。一方面，他想坚持基督完全进入了人类的状态，成为“肉身”（in-carnis），因此，将自己暴露在罪恶的力量之下（6:8-10）。另一方面，他必须避免暗示基督如此参与这个领域，以至于他被“肉身”囚禁（参见 7:5 和 8:8, 9 中这个短语的负面用法），因此变得如此容易受到罪恶的影响，以至于他个人可能犯有罪孽。“同身”纠正了平衡，将“罪孽”添加到“肉身”可能会向一个方向倾斜太多。

the word does not suggest superficial or outward similarity, but inward and real participation or ‘expression’

这个词并不表示表面或外在的相似性，而是内在和真实的参与或“表达”

v4

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

不隨從肉體，只隨從聖靈的人。「隨從肉體」而活，對保羅而言，就是活在「律法之下」，（即在舊的受梱綁世代中）；「隨從聖靈」而活，乃是活在「恩典之下」（即在新的自由世代中）；參六14。

基督徒的成聖，不是要竭力遵守某些外在的條例，而是聖靈在一個人的生命中結出祂的果子，複製基督生命中完全的美德。 p 154 律法定規出聖潔的生活，卻沒有能力產生這種生活，因爲它所運用的材料——人——有缺欠。但是律法不能做到的，神卻做到了。神自己的兒子旣然受差遣「成了罪身的形狀」，爲世人的罪獻上祂的生命，罪就已經被判死刑。罪在耶穌身上從未立足過；而祂的死將它完全制服；現在祂勝利的果子可讓凡「在祂裏面」的人來分嚐。從前律法要人遵行神的旨意，現在那些受聖靈管治的人，脫離了舊秩序的奴役，便可以實現這種生活。神的誡命現在成了神賜的力量。

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

「惟有等到基督從死裏復活，新世界開始成形之後，神才可能差遣祂兒子的靈進入失喪、無助之人的心中；隨聖靈而來的便是生命、自由和能力。正如保羅所說，隨從聖靈的人，會結出聖靈的果子。葡萄樹不會因議院的法案而結葡萄；葡萄乃是出於葡萄樹的生命；因此合乎神國度要求的行爲，不是由命令產生，即使神的命令也辦不到；它乃是神性情的果子，因著基督及神在祂裏面作成的事，神已賜下這樣的性情了175。」

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Through God’s breaking of the power of sin (v. 3), the “right requirement” of the law is accomplished by those who “walk according to the Spirit.” To quote Augustine’s famous formulation, “Law was given that grace might be sought, grace was given that the law might be fulfilled.”934

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Two points may be made. First, the passive verb “might be fulfilled” points not to something that we are to do but to something that is done in and for us.936 p 506 Second, the always imperfect obedience of the law by Christians does not satisfy what is demanded by the logic of this text. The fulfilling of the “just decree of the law” must answer to that inability of the law with which Paul began this sentence (v. 3a). As we have seen, “what the law could not do” is to free people from “the law of sin and death”—to procure righteousness and life. And it could not do this because “the flesh” prevented people from obeying its precepts (see 8:7 and 7:14–25). The removal of this barrier consists not in the actions of believers, for our obedience always falls short of that perfect obedience required by the law. As Calvin puts it, “the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This [v. 4a] then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just.”

If, then, the inability of the law is to be overcome without an arbitrary cancellation of the law, it can happen only through a perfect obedience of the law’s demands (see 2:13 and our comments there). This, of course, is exactly what Jesus Christ has done. As our substitute, he satisfied the righteous requirement of the law, living a life of perfect submission to God. In laying upon him the condemnation due all of us (v. 3b; see v. 1), God also made it possible for the righteous obedience that Christ had earned to be transferred to us. Verses 3–4 then fit into a pattern in Paul’s presentation of the work of Christ that has been called an “interchange”—Christ becomes what we are so that we might become what Christ is.937 In this sense, then, we may interpret “the righteous requirement of the law” to be the demand of the law for perfect obedience, or for righteousness.938 And the law’s just demand is fulfilled in Christians not through their own acts of obedience but through their incorporation into Christ.939 He fulfilled the law; and, in him, believers also fulfill the law—perfectly, so that they may be pronounced “righteous,” free from “condemnation” (v. 1). It is in this way that Paul’s stress on faith “establishes the law” (3:31), for, in grasping p 507 Christ by faith, people are accounted as really having “done the law.” Indeed, as Paul makes clear in this letter, it is only through faith in Christ that the law can really be accomplished.940

If this interpretation of the first part of v. 4 is correct, then the participial clause modifying “us” is not instrumental—“the just decree of the law is fulfilled in us by our walking not according to the flesh but according to the Spirit”941—but descriptive, characterizing those in whom the just decree of the law is fulfilled as “those who walk not according to the flesh but according to the Spirit.”942 The reference to Christian behavior in this phrase943 shows that Paul does not separate the fulfillment of the law from the lifestyle of Christians. But this does not mean that Christian behavior is how the law is fulfilled. Rather, Christian behavior is the necessary mark of those in whom this fulfillment takes place. God not only provides in Christ the full completion of the law’s demands for the believer, but he also sends the Spirit into the hearts of believers to empower p 508 a new obedience to his demands. Christians now are directed by the Spirit and not by the flesh.944 As I have noted elsewhere (see on 7:5 and the introduction to chap. 8), flesh and Spirit stand over against each other not as parts of a person (an anthropological dualism),945 nor even as impulses or powers within a person, but as the powers, or dominating features, of the two realms of salvation history. “To walk according to the flesh,” then, is to have one’s life determined and directed by the values of this world, of the world in rebellion against God.946 It is a lifestyle that is purely human in its orientation.947 To “walk according to the Spirit,” on the other hand, is to live under the control, and according to the values, of the new age, created and dominated by God’s Spirit as his eschatological gift.

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

In vv. 5–6, Paul uses a logical progression to contrast the ends to which the flesh and the Spirit lead.

罗马书（第二版）（1. 生命的灵（8:1-13））

通过上帝打破罪恶的力量（第 3 节），那些“按照圣灵行事”的人实现了律法的“正确要求”。引用奥古斯丁的著名表述，“律法的颁布是为了寻求恩典，恩典的颁布是为了使律法得以成全。”934

使律法的义成就（被动）在我们（与格）。。。

不是我们要做的事情，是为我们做的事情

人无法达到服从律法的完美要求，但基督做到了

双向交换：我们的罪加在基督身上，基督顺服的义归到我们身上

奥古斯丁：律法的颁布是为了寻求恩典，恩典的颁布是为了使律法得以成全

加尔文：信徒在世上寄居时，从未达到律法的充分或完整。这4a必须应用于宽恕；因为当我们接受基督的顺服时，律法就得到满足，所以我们被看为义

可以提出两点。首先，被动动词“可能得以成全”不是指我们要做的事情，而是指为我们做的事情。936 p 506 其次，基督徒对律法的服从总是不完美的，这并不能满足这段文字的逻辑要求。“律法公正法令”的实现必须回答保罗在这句话开头所说的律法的无能为力（第 3a 节）。正如我们所见，“律法所不能做的”是将人们从“罪与死的律法”中解放出来——获得正义和生命。它之所以不能做到这一点，是因为“肉体”阻止人们遵守它的戒律（见 8:7 和 7:14-25）。消除这一障碍并不在于信徒的行为，因为我们的服从总是达不到律法所要求的完美服从。正如加尔文所说，“信徒在世上寄居时，从未达到律法的充分或完整。这 [v. 4a] 必须应用于宽恕；因为当我们接受基督的服从时，律法就得到满足，所以我们被视为正义。”

那么，如果要在不任意取消律法的情况下克服律法的无能，那么只有通过完美地服从律法的要求才能实现（见 2:13 和我们在那里的评论）。当然，这正是耶稣基督所做的。作为我们的替代者，他满足了律法公义的要求，过着完全顺服上帝的生活。上帝将我们所有人当受的定罪加在他身上（第 3b 节；见第 1 节），也将基督赢得的公义顺服转移给我们。第 3-4 节符合保罗介绍基督工作时称为“交换”的模式——基督成为我们，以便我们成为基督。937 从这个意义上说，我们可以将“律法公义的要求”解释为律法对完全服从或公义的要求。938 而律法的公正要求在基督徒身上的实现不是通过他们自己的顺服行为，而是通过他们融入基督。939 他成全了律法；并且，在基督里，信徒也完全履行了律法，因此他们可以被宣告为“义人”，免于“定罪”（第 1 节）。保罗强调信心“确立了律法”（3:31），因为，通过信心把握基督，人们被视为真正“遵守了律法”。事实上，正如保罗在这封信中明确指出的那样，只有通过对基督的信仰，律法才能真正得以实现。940

如果对第 4 节第一部分的这种解释是正确的，那么修饰“我们”的分词从句就不是工具性的——“律法正义的法令在我们身上得以实现，是因为我们不是按照肉体行事，而是按照圣灵行事”941——而是描述性的，将那些律法正义法令得以实现的人描述为“那些不按照肉体行事，而是按照圣灵行事的人”。942这句话中对基督徒行为的提及943表明，保罗并没有将律法的实现与基督徒的生活方式区分开来。但这并不意味着基督徒的行为就是律法得以实现的方式。相反，基督徒的行为是实现律法的人的必要标志。上帝不仅在基督里为信徒提供了律法要求的完全实现，而且还将圣灵送入信徒心中，赋予他们对他要求的新服从。基督徒现在受圣灵而不是肉体的引导。944 正如我在其他地方所指出的（见 7:5 和第 8 章的介绍），肉体和圣灵彼此对立，不是作为一个人的部分（人类学二元论），945 也不是一个人内在的冲动或力量，而是作为救赎历史的两个领域的力量或主导特征。因此，“按照肉体行事”就是让一个人的生活由这个世界的价值观决定和指导，这个世界反抗上帝。946 这是一种纯粹以人为导向的生活方式。947 另一方面，“按照圣灵行事”就是生活在新时代的控制之下，并遵循新时代的价值观，这是上帝的灵作为他的末世礼物创造和支配的。

罗马书（第二版）（1. 生命的灵（8:1-13））

在 1977 节中， 5–6，保罗使用合乎逻辑的进程来对比肉体和圣灵所导致的结果。

7-8

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

First, while believers are no longer “under the law” (Rom. 6:14, 15), subject to its binding authority (7:4), God’s law, in some form, remains the standard against which conduct pleasing to God is to be measured. Second, Paul’s assessment of persons apart from Christ may justly be summed up in the theological categories of total depravity and total inability. “Total depravity” does not mean that all people are as evil as they possibly could be—that all people commit every possible sin—nor does it deny that there is knowledge of the good within each person. What is meant rather is that every person apart from Christ is thoroughly in the grip of the power of sin, and that this power extends to all the person’s faculties. Paul’s language makes this clear: all non-Christians have a “mind-set,” a total life-direction, that is innately hostile to God (v. 7). All people, by nature derived from Adam, are incurably bent toward their own good (incurvatus in se) rather than the good of others or of God. The various sins to which we are attracted—desire for riches, or station in life, or power, or sexual pleasure—are but different symptoms of this underlying sickness, this idolatrous bent toward self-gratification.960 Once again, we must remember that Paul is not here using “flesh” as we often do, to denote sexual sin specifically. To be “in the flesh,” or “carnal,” or “fleshly,” includes, in the sense Paul is using flesh here, all sins. The person who is preoccupied with his or her own success in business, at the expense of others and of God, is just as much dominated by the flesh as the person who commits adultery. Both persons are manifesting, in different ways, that destructive, self-centered rebellion against God and his law which can be overcome only by the power of God’s Spirit in Christ. Verse 8, on the other hand, plainly shows that people cannot rescue themselves from this condition. As long as people are “in the flesh”—and only the Spirit can rescue us from this envelopment in the flesh—they are totally unable to please God.

9

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

For the rest of the verse makes absolutely clear that (1) to be a Christian is to be indwelt by God’s Spirit; and (2) to be indwelt by God’s Spirit means to be “in the Spirit” and not “in the flesh.” Paul’s language is positional: he is depicting the believer’s status in Christ, secured for him or her at conversion.963

罗马书（第二版）（1. 生命的灵（8:1-13））

首先，虽然信徒不再“在律法之下”（罗马书 6:14, 15），受其约束性权威（7:4），但上帝的律法在某种程度上仍然是衡量上帝喜悦行为的标准。其次，保罗对基督之外之人的评价可以公正地总结为完全堕落和完全无能的神学范畴。“完全堕落”并不意味着所有人都是尽可能邪恶的——所有人都会犯下所有可能的罪行——也不否认每个人内心都有善的认知。相反，它的意思是，除了基督之外的每个人都完全处于罪恶的力量的控制之下，这种力量延伸到人的所有能力。保罗的语言清楚地表明了这一点：所有非基督徒都有一种“心态”，一种完全的生活方向，这种心态天生就对上帝怀有敌意（第 7 节）。所有人，从亚当的本性中衍生出来，都不可救药地倾向于自己的利益（incurvatus in se），而不是他人或上帝的利益。我们所被吸引的各种罪恶——对财富、地位、权力或性快感的渴望——只是这种潜在疾病的不同症状，这种对自我满足的偶像崇拜倾向。960 再次，我们必须记住，保罗在这里没有像我们经常做的那样使用“肉体”来专门表示性罪。保罗在这里使用肉体时，“在肉体里”或“肉欲”或“肉欲”包括所有罪恶。一个专注于自己事业成功、以牺牲他人和上帝为代价的人，与犯奸淫的人一样，受肉体支配。这两个人都以不同的方式表现出对上帝及其律法的破坏性、以自我为中心的反叛，只有靠基督里上帝之灵的力量才能克服这种反叛。另一方面，第 8 节清楚地表明，人们无法将自己从这种状况中拯救出来。只要人们“在肉体中”——只有圣灵才能将我们从肉体的包围中拯救出来——他们就完全无法取悦上帝。

9

罗马书（第二版）（1. 生命的灵（8:1-13））

因为其余的经文绝对清楚地表明：（1）成为基督徒就是被上帝的灵所居住；（2）被上帝的灵所居住意味着“在灵里”而不是“在肉体中”。保罗的语言是位置性的：他描绘了信徒在基督里的地位，这是在皈依时为他或她获得的。963

虽然不受律法的约束但律法仍然成为讨神喜悦的标准

保罗要强调的是不信神的人没有讨神喜悦的动力和可能因为是与神为敌

成为基督徒就是被上帝的灵内住

被上帝的灵内住意味着“在灵里”而不是“在肉体中”

v10

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

10.基督若在你們心裏，身體就因罪而死，心靈卻因義而活。直譯：「身體是死的⋯⋯靈是活的」。「身體是死的」，意思是它仍臣服於死亡，得罪的工價；用「死」比用「朽壞」語氣更强。另有一個問題，此處的「靈」是指信徒本身的靈，或是指內住的聖靈。到目前爲止，第八章的pneuma都是指神的靈，因此有人假定這個字在此處意義也相同。然而，在下面第16節，這字是指信徒的靈（參前面一9）。對保羅而言，人的靈本來不是活的，必須等神的靈將其復甦；因此如果「（人的）靈活」，乃是因爲「（神的）靈是生命」。本節末提到的「義」，是信心 p 156 所接受的神的義（一17；三22）——稱義。保羅的話可以意譯爲：「如果你們是信徒，復活的基督就住在你們裏面。從一方面來說，由於罪的後果，你們的身體仍然臣服於暫時的死亡，這是事實；但是，從另一方面來說，住在你們裏面的聖靈，就是賜生命的基督之靈，正賜給你們因稱義而來的永生」（參五18，直譯爲「生命的稱義」）。

不妨注意，「基督若在你們心裏」和「如果神的靈住在你們心裏」（第9節，參11節），這兩者即使在理論上可以分開，實際上卻是相等的。藉著聖靈，復活基督的內住得以彰顯、維持。同樣，「在基督耶穌裏」（第1節）與「在聖靈裏」（第9節），實際上也不可區分。

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Paul is teaching that the believer, although still bound to an earthly, mortal body, has residing within him or her the Spirit, the power of new spiritual life, which conveys both that “life” in the sense of deliverance from condemnation enjoyed now and the future resurrection life that will bring transformation to the body itself. All this takes place “because of righteousness,” this “righteousness” being that “imputed righteousness” which leads to life (see 5:21).977

11

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

The cause-and-effect relationship between Christ’s resurrection and the believer’s, made so plain in Rom. 6:5 (see 8:17), lies behind Paul’s affirmation that God will give life to “our mortal bodies” just as he raised Christ from the dead. And in keeping with Paul’s focus throughout this part of Rom. 8, it is the Spirit who is the instrument by whom God raises the body of the Christian.982 As in v. 9, the indwelling of the Spirit suggests that the Spirit has made his home in the believer; and since the Spirit is “life” (v. 10b; see v. 2: “the Spirit of life”), his presence cannot but result in life for that body which he inhabits. The Spirit’s life-giving power is not circumscribed by the mortality of p 516 the body but overcomes and transforms that mortality into the immortality of eternal life in a resurrected body.

12

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Once more, we note that flesh refers not only to our physical, or animal, appetites (e.g., for food, or drink, or sex); nor does it refer even to a nature within us (as the NLT rendering “sinful nature” can imply). “Flesh” sums up what we often call “the world”: all that is characteristic of this life in its rebellion against God. It is to this power of the old age that we are no longer obliged to render obedience. Against Dunn, this does not imply that believers “belong to the realm of the flesh, inescapably”; rather, it means that our (definitive) rescue from “the realm of the flesh” (see 7:5 and 8:9) has not removed us from contact with, and influence from, the flesh. Still embodied (see 8:10 and v. 13), we have in this life a continuing relationship to that old realm of sin and death—but we no longer belong to it. Like freed slaves who might, out of habit, obey their old masters even after being released—legally and positionally—from them, so we Christians can still listen to and heed the voice of that old master of ours, the flesh.

罗马书（第二版）（1. 生命的灵（8:1-13））

保罗教导说，信徒虽然仍然被束缚在尘世的凡人身体里，但圣灵居住在他或她的心中，圣灵是新灵性生命的力量，它既传达了现在享受的免于谴责的“生命”，也传达了未来复活的生命，这将给身体本身带来转变。所有这些都是“因为公义”而发生的，这种“公义”是导致生命的“归算公义”（见 5:21）。977

11

罗马书（第二版）（1. 生命的灵（8:1-13））

基督复活与信徒复活之间的因果关系在罗马书中得到了明确阐述。 6:5（见 8:17）是保罗肯定上帝将赐予“我们必死的身体”生命的原因，就像他使基督从死里复活一样。根据保罗在罗马书第 8 章这部分的重点，圣灵是上帝使基督徒的身体复活的工具。982 正如第 9 节中所说，圣灵的居住表明圣灵已在信徒中安家；由于圣灵是“生命”（第 10b 节；见第 2 节：“生命的灵”），他的存在必然会为他居住的身体带来生命。圣灵赋予生命的力量不受身体死亡的限制，而是克服了死亡，并将其转化为复活身体中永生的不朽。 12

罗马书（第二版）（1. 生命的灵（8:1-13））

我们再次注意到，肉体不仅指我们的身体或动物欲望（例如，对食物、饮料或性的欲望）；它甚至不指我们内心的本性（正如 NLT 翻译为“罪恶的本性”所暗示的那样）。“肉体”概括了我们经常称之为“世界”的东西：所有这种生活对上帝的反抗的特征。我们不再需要服从这种旧时代的力量。与 Dunn 的观点相反，这并不意味着信徒“不可避免地属于肉体的领域”；相反，这意味着我们从“肉体的领域”中（最终）获救（见 7:5 和 8:9）并没有使我们脱离肉体的接触和影响。我们仍然有肉身（见 8:10 和 13 节），在今生我们与罪恶和死亡的旧世界有着持续的关系——但我们不再属于它。就像被释放的奴隶，即使从法律和地位上被释放，出于习惯，他们仍会服从他们的旧主人，因此我们基督徒仍然可以倾听和留意我们旧主人——肉体的声音。

基督的复活与我们的复活为因果关系

圣灵是上帝使基督徒身体复活的媒介

圣灵的内住提供信徒摆脱肉体的可能

v13

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

在六11，保羅勤勉信徒要看自己向罪是死的，現在則吿訴他們，要對待從前的惡行如同已死，與己無關（西三5亦同）。我們可以參考加拉太書五24：「凡屬基督耶穌的人，是已經把肉體，連肉體的邪情私慾，同釘在十字 p 157 架上了」

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

This death is not, of course, physical death, for it would hardly make sense to make physical death, the fate of all who do not live until the Lord’s return—believers and p 517 unbelievers alike—the penalty only for those who live according to the flesh. What is meant is death in its fullest theological sense: eternal separation from God as the penalty for sin. We must not eviscerate this warning; Paul clearly affirms that his readers will be damned if they continue to follow the dictates of the flesh. As Murray puts it, “The believer’s once-for-all death to the law of sin does not free him from the necessity of mortifying sin in his members; it makes it necessary and possible for him to do so.”989

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Paul insists that what God has done for us in Christ is the sole and final grounds for our eternal life at the same time as he insists on the indispensability of holy living as the precondition for attaining that life.990 Neither the “indicative”—what God has done for us in Christ—nor the “imperative”—what we are commanded to do—can be eliminated. Nor can they be severed from one another; they are inextricably connected. The point of that connection in this passage is the Spirit. The same Spirit that “set us free from the law of sin and death” has taken up residence within us, producing in us that mind-set which tends toward the doing of God’s will and resists the ways of the flesh.

The Letter to the Romans (Second Edition) (1. The Spirit of Life (8:1–13))

Paul gives Christians the responsibility to conquer the domination of sin in their lives; but he stresses that they can do this only “through the Spirit.”994 Holiness of life, then, is achieved neither by our own unaided effort—the error of moralism or legalism—nor by the Spirit apart from our participation—as some who insist that the key to holy living is surrender or “let go and let God” would have it—but by our constant living out the life placed within us by the Spirit who has taken up residence within.995 We face here another finely nuanced balance that must not be tipped too far in one direction or the other. Human activity in the process of sanctification is clearly necessary; but that activity is never apart from, nor finally distinct from, the activity of God’s Spirit. Deidun puts it like this: the Christian imperative “demands the Christian’s continuing ‘yes’ to an activity which does not originate in himself, but which is nevertheless already real and actual in the core of his being.”996

罗马书（第二版）（1. 生命的灵（8:1-13））

当然，这种死亡不是肉体的死亡，因为将肉体的死亡，即所有活不到主再来之人的命运——信徒和非信徒都一样——作为只对那些按照肉体生活的人的惩罚，几乎是说不通的。这里指的是死亡在其最完整的神学意义上：永远与上帝分离是罪的惩罚。我们不能忽视这个警告；保罗清楚地肯定，如果他的读者继续遵循肉体的指示，他们就会被诅咒。正如默里所说，“信徒对罪律的一次永远的死亡并不能使他免于在他的肢体中克制罪的必要性；这使得他必须并可能这样做。”989

《罗马书》（第二版）（1. 生命的灵（8:1-13））

保罗坚持认为，上帝在基督里为我们所做的是我们永生的唯一和最终理由，同时他坚持认为，神圣的生活是获得永生的先决条件。990 无论是“指示性”——上帝在基督里为我们所做的——还是“命令性”——我们被命令去做的事情——都不能被消除。它们也不能彼此分离；它们是密不可分的。这段经文中这种联系的重点是圣灵。同样的圣灵“使我们脱离了罪和死的律”，已经住在我们里面，在我们里面产生了那种倾向于遵行上帝旨意、抵制肉体方式的心态。

罗马书（第二版）（1. 生命的灵（8:1-13））

保罗赋予基督徒战胜罪恶在他们生活中的统治的责任；但他强调，他们只能“通过圣灵”才能做到这一点。994 因此，生命的圣洁既不是靠我们自己不加帮助的努力（道德主义或律法主义的错误），也不是靠圣灵与我们参与的结合而实现的（有些人坚持认为，圣洁生活的关键是臣服或“放手让上帝来做”）；而是靠我们不断活出圣灵赋予我们的生活，圣灵住在我们里面。995 我们在这里面临着另一种微妙的平衡，这种平衡不能偏向一个方向或另一个方向。人类在圣化过程中的活动显然是必要的；但这种活动永远不会与上帝之灵的活动分开，也不会最终与上帝之灵的活动截然不同。戴顿是这样说的：基督教的命令“要求基督徒不断地‘是’，尽管这种活动不是源自他自己，但在他的存在核心中已经是真实存在的。”996

v14-17 收养为义子

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

First, we should notice the way Paul relates believers’ “sonship” to Jesus’ unique sonship. References to Jesus as God’s own Son bracket the chapter (8:3, 32), while the ultimate purpose of God’s work in our lives is to conform us to the likeness of his Son (8:29). The “Abba” cry in this paragraph furthers this connection: we believers have the privilege of using the name for God that was distinctly Jesus’ own. Second, being “sons” of God explains further why those who are placed under the dominion of the Spirit experience eschatological life (v. 14, in relation to v. 13). And, third, being children of God also places believers squarely in the “already-not yet” tension created by their belonging to the new realm of righteousness at the same time as they continue to live in the midst of the old realm of sin and death. In a word, being a “child” of God means to be an “heir” of God also, and thereby one who must look to the future for the full enjoyment of “sonship” (v. 17, in relation to vv. 18–30).998 These points carry the basic thrust of the paragraph, with vv. 15–16 a somewhat parenthetical elaboration and justification of the assertion that those led by the Spirit are sons of God.999 This paragraph, then, carries forward Paul’s theme of assurance in three ways: (1) it gives further reason for the triumphant proclamation that believers who have God’s Spirit will “live”; (2) it adds to the growing list another important description—“sons of God”—of believers as God’s people, the heirs of God’s promises; and (3) it provides yet further justification for Paul’s categorical assertion that “there is now no condemnation for those who are in Christ Jesus” (v. 1).1000

14

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

The imperatival accent of v. 13, which, in itself, could mislead the reader into thinking that life could be gained through works, is immediately qualified in an “indicative” direction. This is signaled by the passive “as many p 521 as1002 are led.”1003 To be “led by the Spirit” probably means not to be guided by the Holy Spirit1004 but, as in Gal. 5:18, to have the direction of one’s life as a whole determined by the Spirit.1005 The phrase is thus a way of summarizing the various descriptions of the life of the Spirit that Paul has used in vv. 4–9.

罗马书（第二版）（2. 收养之灵（8:14-17））

首先，我们应该注意到保罗将信徒的“儿子身份”与耶稣独特的儿子身份联系起来的方式。将耶稣作为上帝的儿子的提法放在了本章的括号中（8:3、32），而上帝在我们生活中工作的最终目的是让我们符合他儿子的形象（8:29）。本段中的“阿爸”呼喊进一步加深了这种联系：我们信徒有权使用耶稣自己的名字来称呼上帝。其次，作为上帝的“儿子”进一步解释了为什么那些被置于圣灵统治之下的人会经历末世生活（第 14 节，与第 13 节相关）。第三，作为神的儿女，信徒也陷入了“已经—尚未”的紧张境地，这是因为他们一方面属于新的义境，同时又继续生活在旧的罪恶和死亡境地之中。总之，成为神的“儿女”也意味着成为神的“继承人”，因而必须放眼未来，充分享受“儿子的名分”（第 17 节，与第 18-30 节相关）。998 这些要点构成了本段的基本主旨，第 15-16 节则以插入语的形式阐述和论证了那些被圣灵引导的人是神的儿子这一断言。999 因此，本段从三个方面延续了保罗的确据主题：（1）它进一步为拥有神的灵的信徒将“活着”的胜利宣告提供了理由； (2) 它在不断增长的名单上增加了另一个重要的描述——“上帝的儿子”——信徒是上帝的子民，是上帝应许的继承人；(3) 它为保罗的明确断言“如今，那些在基督耶稣里的就不定罪了”(第 1 节)提供了进一步的依据。1000

14

《罗马书》(第二版) (2. 收养的精神 (8:14-17))

第 13 节的命令式重音本身可能会误导读者认为可以通过工作获得生命，它立即被限定为“指示性”方向。被动语态“尽可能多的人 521 被引导”1002 表明了这一点。“被圣灵引导”可能意味着不是被圣灵引导1004，而是像加拉太书一样。 5:18，让圣灵决定一个人整个生命的方向。1005 因此，这个短语总结了保罗在第 4-9 节中所使用的圣灵生活的各种描述。

内容：

信徒儿子的身份出于基督儿子的身份

圣灵让我们享受仅有耶稣（儿子）才有的特权 - 称呼上帝为 “阿爸，父”

上帝在我们生命中工作的目的是成为他儿子的样式

作为神的儿女信徒会经历已然-未然的张力

成为神的儿女也意味着成为后嗣（继承人）

三个目的：

信徒可以靠圣灵得生命

信徒可以靠圣灵得身份

信徒可以靠圣灵得产业

领养的概念：

在一世纪，领养儿子是一件家族中极其重要的事，养父要特别挑选，义子要为养父存留名字，继承产业，彰显父亲的品德

保罗表达了两种心的对立：奴仆的心和儿子的心

圣灵不仅使我们成为上帝的孩子；他还让我们意识到我们是上帝的孩子

呼叫表达情感，我们认识上帝为父亲并非仅仅来自理性思考或外部证词，而是深切的感受和体验这一真理

阿爸是亚兰文中小孩子对父亲的称呼，虽然犹太人称上帝为父但不会用这个词

马可福音 14：36 CUV

36 他说：「阿爸！父啊！在你凡事都能；求你将这杯撤去。然而，不要从我的意思，只要从你的意思。」

「這只不過是一個小小的字，然而意義卻包括了一切。它不是單用口說的，惟有發自內心的愛能夠這樣脫口而出。雖然痛苦、恐懼將我重重包圍，我似乎被祢遺忘，從祢面前被棄絕，但我是祢的孩子，因基督的緣故祢是我的人；因爲那位蒙愛者，我得蒙眷愛。因此，父啊，這個萌發在心中的小小的字大有效驗，勝過德摩斯申尼斯(Demosthenes),西塞羅，和世上一切辯士的口才。這不是話語所能表達的，惟有嘆息才能，因爲任何口舌都不足以表達其意，這種嘆息無法由話語或雄辯來取代。」-马丁路德

保罗对圣灵赐予儿子身份的工作的描述，是圣经中对信徒的喜乐和安全感最美丽的描述之一。第 15 节的核心是两种“精神”的对立：“奴仆之灵”，信徒没有收到，而“收养之灵”，我们已经收到。1015

信徒收到的圣灵不会再带来他们在基督教前状态所遭受的焦虑和对审判的恐惧（比较加拉太书 4:8-10）。由于保罗将律法描绘为使人意识到罪恶和相应的谴责惩罚（见 3:20；7:7-13），他可能暗指律法的职责。与这种在公义审判者上帝面前内心的恐惧形成对比的是，在上帝，我们的天父面前，上帝的灵在基督徒心中产生平安和安全感。保罗几乎找不到比“收养”更好的词来描述这种平安和安全。这个词表示希腊，特别是罗马的法律制度，人们可以“收养”一个孩子，并赋予该孩子通常属于亲生孩子的所有合法权利和特权。

保罗使用动词“呼喊”强调，我们对上帝作为父亲的认识并非来自理性的思考，也并非仅仅来自外部的证词，而是来自深刻感受和强烈体验的真理。1030 如果有些基督徒错误地将他们的救赎保证仅仅建立在感觉上，那么许多其他基督徒则错误地将救赎保证仅仅建立在事实和论据上。事实上，保罗在这里所说的话让人怀疑，一个人是否能真正体验上帝的收养之灵而不影响情绪。

我们应该将这节经文与 8:23 之间明显的矛盾归因于基督徒末世地位的“已经-尚未”紧张关系：“已经”真正“被收养”进入上帝的家庭，享有一切好处和特权，但“尚未”接受“遗产”，通过该遗产，我们将符合上帝儿子的荣耀形象（见 8:29）。

信徒呼喊“阿爸，父啊”，不仅表达了他或她作为上帝的孩子属于上帝的意识，而且表达了他或她拥有与耶稣本人相当的地位的意识。耶稣用亚拉姆语“阿爸”来称呼他的父亲，希腊文《马可福音》（14:36）和讲希腊语的保罗教会保留了这个词，这证明人们记住并珍视这个词，认为它独特而有意义。保罗将圣灵居住的基督徒也用这个词来称呼上帝，表明基督徒与上帝的关系就像（当然，并不完全一样）基督与天父的关系。上帝收养我们，没有半途而废；我们已成为家庭的正式成员，并享有该家庭成员的所有特权。阿爸是亞蘭文（屬「强調語氣」），後來猶太人沿用（直到今日講希伯來話的家庭如此說），是小孩子對父親的稱呼。在會堂的崇拜中，猶太人也稱神爲父（至今依然），但不會用這個字。外邦敎會的敬拜用語卻用了這個字，其來由最好的解釋，是耶穌曾用這字，這是祂的特點。

v15

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

「這是一連串美麗的經歷經節，都出自同一個模型，都採用同一個樣式，否定的在前，肯定的在後；一邊是捆綁、世界、害怕；另一方則是兒子的地位，屬靈的恩賜、能力、愛、和聖化的常識176。」

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

「領養」（舊的英文版本在此用這詞）在我們聽來，似乎有些不自然；但是在第一世紀的羅馬，領養的兒子是養父特別遴選的，要存留他的名字，繼承他的產業；他的地位一點不在親生兒子之下，甚至更能得到父親的寵愛，更能表現父親的品德。

「阿爸！父！」這個用法在新約另外出現兩次——馬可福音十四36（耶穌在客西馬尼園的禱吿），和加拉太書四6（以上14節註釋已引用過）。阿爸是亞蘭文（屬「强調語氣」），後來猶太人沿用（直到今日講希伯來話的家庭如此說），是小孩子對父親的稱呼。在會堂的崇拜中，猶太人也稱神爲父（至今依然），但不會用這個字。外邦敎會的敬拜用語卻用了這個字，其來由最好的解釋，是耶穌曾用這字，這是祂的特點。另一個假設也極有可能，就是，耶穌敎導門徒禱吿說：「父啊，願人都尊祢的名爲聖」，乃是鼓勵他們用阿爸來說「父」字。這個非希臘文的字進到講希臘話的敎會之後，又被强化，加上了與它同意的希臘字，hopatēr（這兩個用語放在一起，就成了「阿爸！父！」）。値得注意的是，保羅理所當然地認爲，羅馬的信徒也熟知這種稱呼，就像他所帶領信主的加拉太人一樣，雖然羅馬人不是他帶領的。

「這只不過是一個小小的字，然而意義卻包括了一切。它不是單用口說的，惟有發自內心的愛能夠這樣脫口而出。雖然痛苦、恐懼將我重重包圍，我似乎被祢遺忘，從祢面前被棄絕，但我是祢的孩子，因基督的緣故祢是我的人；因爲那位蒙

p 159 愛者，我得蒙眷愛。因此，父啊，這個萌發在心中的小小的字大有效驗，勝過德摩斯申尼斯(Demosthenes),西塞羅，和世上一切辯士的口才。這不是話語所能表達的，惟有嘆息才能，因爲任何口舌都不足以表達其意，這種嘆息無法由話語或雄辯來取代177。」马丁路德

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

因此，能稱神爲「父」，就表明有聖靈的內住，正像能稱耶穌爲「主」一樣（林前十二3）。

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

Paul’s description of the Spirit’s work in conferring sonship forms one of the most beautiful pictures of the believer’s joy and security anywhere in Scripture. The heart of v. 15 is an antithesis between two “spirits”: the “spirit of slavery,” which believers have not received, and the “spirit of adoption,” which we have.1015

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

the Spirit that believers have received does not bring about again that anxiety and fear of judgment which they suffered in their pre-Christian state (compare Gal. 4:8–10). Since Paul has pictured the law as bringing awareness of sin and the corresponding penalty of condemnation (see 3:20; 7:7–13), he probably alludes to the ministry of the law. Contrasted with this inner sense of dread before God, the righteous judge, is the sense of peace and security before God, our heavenly Father, that is produced by God’s Spirit in the heart of Christians. Paul could hardly have chosen a better term than “adoption” to characterize this peace and security. The word denoted the Greek, and particularly Roman, legal institution whereby one can “adopt” a child and confer on that child all the legal rights and privileges that would ordinarily accrue to a natural child.1021 This background is probably primary in understanding Paul’s use of the imagery.1022 However, we should not ignore probable allusions to the OT and Judaism. “Adoption” is one of the privileges of Israel (Rom. 9:4), and Israel, as we have seen, is regularly characterized as God’s “son” or “sons” in the OT and Judaism (see the notes on v. 14). Once again, then, Paul has taken a term that depicts Israel’s unique status as God’s people and transferred it to Christians.1023

p 524 Since adoption, according to 8:23, takes place when the body is redeemed, some interpret “Spirit of adoption” here in the sense of “the Spirit that anticipates, or pledges, our adoption.”1024 But this flies in the face of the immediate context, in which the stress is on the present enjoyment of our status as God’s children.1025 We should, then, attribute the apparent contradiction between this verse and 8:23 to the “already-not yet” tension of the Christian’s eschatological status: “already” truly “adopted” into God’s family, with all its benefits and privileges, but “not yet” recipients of the “inheritance,” by which we will be conformed to the glorious image of God’s own Son (see 8:29).

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

In using the verb “crying out,” Paul stresses that our awareness of God as Father comes not from rational consideration nor p 525 from external testimony alone but from a truth deeply felt and intensely experienced.1030 If some Christians err in basing their assurance of salvation on feelings alone, many others err in basing it on facts and arguments alone. Indeed, what Paul says here calls into question whether one can have a genuine experience of God’s Spirit of adoption without its affecting the emotions.

In crying out “Abba, Father,” the believer not only gives voice to his or her consciousness of belonging to God as his child but also to having a status comparable to that of Jesus himself. The Aramaic abba was the term Jesus used in addressing his Father, and its preservation in the Greek Gospel of Mark (14:36) and in the Greek-speaking Pauline churches attests to the fact that it was remembered and treasured as distinctive and meaningful. In ascribing to Christians indwelt by the Spirit the use of this same term in addressing God, Paul shows that Christians have a relationship to God that is like (though, of course, not exactly like) Christ’s own relationship to the Father. In adopting us, God has taken no half measures; we have been made full members of the family and partakers of all the privileges belonging to members of that family.

v16

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

The Holy Spirit is not only instrumental in making us God’s children; he also makes us aware that we are God’s children.

v17

丁道爾新約聖經註釋--羅馬書 (1.靈裏的生活（八1〜17）)

就是神的後嗣，和基督同作後嗣。他們與基督同作後嗣，因爲他們靠恩典將承受的榮耀，乃是祂有權享有的榮耀（參約十七22〜24）。

如果我們和祂一同受苦，也必和祂一同得榮耀。受苦是榮耀不可或缺的序曲。因此當保羅說（林後四16）：「举們⋯⋯外體雖然毀壞，內心卻一天新似一天」，他的意思是說，那些令「外體」（英譯：外在的性情）毀壞的痛苦、剝削，正是神的靈所用的工具，使內心（英譯：內裏的人）愈來愈得更新，直到最後，外在的性情完全消失，而內裏的人（「新人」）完全成爲基督的形像（參林後三18，西三10）。

The Letter to the Romans (Second Edition) (2. The Spirit of Adoption (8:14–17))

Christians are, then, “heirs of God.” Paul might mean that believers inherit p 528 what God has promised,1043 but it is perhaps more likely that he means that we inherit God himself.1044 By being conformed to Christ (8:29), believers can share in God’s own glory (8:18, 30; 5:2). In immediately adding “fellow heirs with Christ,” Paul is not correcting the first description but filling it out by reminding us that Christians inherit the blessings of God’s kingdom only through, and in, Christ.1045 We, “the sons of God,” are such by virtue of our belonging to the Son of God; and we are heirs of God only by virtue of our union with the one who is the heir of all God’s promises (see Mark 12:1–12; Gal. 3:18–19; Heb. 1:2).

In a typical NT preservation of the eschatological reservation, Paul adds that this glorious inheritance is attained only through suffering (see the similar transition in 5:1–4). Because we are one with Christ, we are his fellow heirs, assured of being “glorified with him.” But, at the same time, this oneness means that we must follow Christ’s own road to glory, “suffering with him” (see also Phil. 1:29; 3:10; 2 Cor. 1:5). Both the present tense of the verb and the continuation of the thought in v. 18 show that this suffering is not identical to that “dying with Christ” which takes place at conversion. Rather, the suffering Paul speaks of here refers to the daily anxieties, tensions, and persecutions that are the lot of those who follow the one who was “reckoned with the transgressors” (Luke 22:37). Paul makes clear that this suffering is the condition for the inheritance; we will be “glorified with” Christ (only) if1046 we “suffer with him.”1047 Participation in Christ’s glory can come only through participation in his suffering.1048 What Paul is doing is setting forth an unbreakable “law of the kingdom” according to which glory can come only by way of suffering. For the glory of the kingdom of God is attained only through participation in Christ, and belonging to Christ cannot but bring our participation in the sufferings of Christ. Just as, then, Christ has suffered and entered into his glory (1 Pet. 1:11), so Christians, “fellow heirs with Christ,” suffer during this present time in order to join Christ in glory. This glory is mainly future, but believers can begin to experience it in a preliminary form even now.1049

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

In vv. 1–17, Paul has focused on the Spirit as the agent through whom believers are granted life and sonship. Christians need no longer fear condemnation (v. 1) because they have been transferred from death to life and been adopted into God’s family. But the problem that Paul had already broached in vv. 10–11 is insistently raised by v. 17b: How can Christians maintain hope for eternal life in the face of sufferings and death? How can those who have been set free “from the law of sin and death” die? How can God’s very own, dearly loved children suffer? Do not these contradict, or at least call into question, the reality of Paul’s “there is now no condemnation for those who are in Christ Jesus”? The exposition of the future glory to be enjoyed by the believer is necessary to answer this objection. In a sense, what Paul is saying in vv. 18–30 is that the Christian must go the way of his Lord. As for Jesus glory only followed suffering, so for the Christian (see v. 17c). The life we now definitively enjoy is, nonetheless, incomplete or, better, inchoate—present but not yet fully worked out.

罗马书（第二版）（2. 收养的精神（8:14-17））

因此，基督徒是“神的继承人”。保罗的意思是信徒继承了神的应许，1043 但更有可能的是，他指的是我们继承了神自己。1044 通过效法基督（8:29），信徒可以分享神自己的荣耀（8:18, 30；5:2）。保罗立即加上“与基督同为继承人”，并不是在纠正第一个描述，而是在补充它，提醒我们基督徒只能通过基督并在基督里继承神国的祝福。1045 我们，即“神的儿子”，是因着我们属于神的儿子而成为这样的儿子；我们之所以是神的继承人，只是因为我们与神所有应许的继承人联合（见马可福音 12:1-12；加拉太书 3:18-19；希伯来书 1:2）。

保罗在新约中对末世论保留的典型保留中补充说，只有通过受苦才能获得这种荣耀的遗产（见 5:1-4 中的类似过渡）。因为我们与基督合一，所以我们是他的共同继承人，确信会“与他同得荣耀”。但同时，这种合一意味着我们必须追随基督自己的荣耀之路，“与他同受苦难”（另见腓立比书 1:29；3:10；哥林多后书 1:5）。动词的现在时态和第 18 节中思想的延续都表明，这种苦难与皈依时发生的“与基督同死”并不相同。相反，保罗在这里所说的苦难指的是那些跟随“被算为罪犯”的人（路加福音 22:37）的日常焦虑、紧张和迫害。保罗明确表示，这种苦难是继承的条件；我们只有“与基督同受苦难”1046，才能“与基督同得荣耀”。1047 只有通过参与基督的苦难，才能分享基督的荣耀。1048 保罗所做的是制定一条牢不可破的“王国法则”，根据该法则，荣耀只能通过苦难来实现。因为只有通过参与基督才能获得上帝王国的荣耀，而属于基督就不能不让我们参与基督的苦难。正如基督受苦并进入他的荣耀（彼得前书 1:11）一样，基督徒“与基督同为后嗣”，在现今的时间里受苦，以便与基督一起获得荣耀。这种荣耀主要是未来的，但信徒现在就可以开始以初步的形式体验它。1049

罗马书（第二版）（3. 荣耀之灵（8:18-30））

在第 1-17 节中，保罗将重点放在圣灵上，通过圣灵，信徒被赋予生命和儿子身份。基督徒不再需要害怕定罪（第 1 节），因为他们已经从死亡转移到生命，并被收养到上帝的家庭中。但保罗在第 10-11 节中已经提出的问题在第 17b 节中被坚持提出：基督徒如何在苦难和死亡面前保持对永生的希望？那些已经“摆脱了罪和死的律”的人怎么会死？上帝自己深爱的孩子怎么会受苦？这些难道不是与保罗所说的“如今，那些在基督耶稣里的就不定罪了”的现实相矛盾，或者至少是令人质疑的吗？要回答这一反对意见，就必须阐明信徒将享受的未来荣耀。从某种意义上说，保罗在第 18-30 节中所说的是，基督徒必须走主的道路。对于耶稣来说，荣耀只有在受苦之后才会出现，对于基督徒来说也是如此（见第 17c 节）。然而，我们现在确实享受的生活是不完整的，或者更确切地说，是不成熟的——存在但尚未完全实现。

后嗣含有继承的概念，在这里表达继承神的应许，分享上帝的荣耀

与基督一同得荣耀的前提是要与基督一同受苦

受苦的意义在于与基督联合，效法基督的受苦

这种苦难并不仅限于为信仰遭受逼迫

基督徒如何在苦难和死亡面前保持对永生的希望？

那些已经“摆脱了罪和死的律”的人怎么会死？上帝自己深爱的孩子怎么会受苦？

这些难道不是与保罗所说的“如今，那些在基督耶稣里的就不定罪了”的现实相矛盾，或者至少是令人质疑的吗？

v18-30 未来的荣耀

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

Although “glory” is mentioned only three times in vv. 18–30, it is the overarching theme of this passage. Occurring at both the beginning (v. 18—“the glory that shall be revealed in us”) and at the end (v. 30—“these he glorified”), this concept frames these verses, furnishing us with an important indicator of Paul’s central concern.

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

And, while the Spirit is not mentioned nearly as often in vv. 18–30 as in vv. 1–17, it is just in bridging this gap between our present status and our future deliverance that p 532 the Spirit plays the crucial role. For the Spirit is the “first fruits”—the pledge, or first installment, of God’s gifts to us that both anticipates and guarantees the gift of glory yet to come (v. 23). The Spirit connects our already with our not yet, making “the hope of glory,” though unseen, as certain as if it were already ours—which, in a sense, it is (see “glorified” in v. 30).

18-25

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

但是，未來的榮耀遠超過現今的痛苦。比起那超越、永恆的榮耀，苦難就顯爲輕省、短暫了。因此，在一、兩年之前，保羅雖然剛遭受（對他而言）前所未經的苦難，卻能寫信許他在哥林多的朋友，而他們保證，「這至暫至輕的苦楚，要爲我們成就極重無比、永遠的榮耀（林後四17）。榮耀不僅是苦難的補償， p 161 實際上它是由苦難而生。對信徒而言，這兩者有根本的關係，正像它們在主的身上一樣。

當那榮耀的黎明來臨之時，榮耀將在全世界神的子民身上彰顯，基督的敎會將得榮耀。這榮耀的某一方面已經可以辨認出來；保羅看出敎會有一份特殊的光采，他在其他地方寫道，敎會是與神和好之人的團契，並認爲神現今將它展示於天上的活物面前，顯爲神和好工作的傑作：「爲要藉著敎會，使天上執政的、掌權的，現在得知神百般的智慧」（弗三10）。但是，現在所見的是有限的、欠工整的；等到神子民最終達到祂爲他們所定的目標——完全酷似祂榮耀的兒子，便可看見完美的全貌了。

然而，不僅神的子民有榮耀的盼望，保羅說，所有的受造之物都在企盼等候那日，就是神的衆子顯現於榮耀中之日。今世，正如傳道者所說，「虛空的虛空」乃是日光之下一切事的寫照（傳一2，十二8）。但是這種虛空，這種荒涼、破壞、捆綁，只是暫時的；現今人類虧缺了神的榮耀，因此宇宙整體皆無法達到它原初受造的目標。受造之物正像人類一樣需要救贖，因爲受造之物也像人類一樣，服在墮落之下。

全宇宙墮落的敎義，隱含於創世記第三章（地爲人的緣故受了咒詛直到啓示錄廿二章（這咒詛終於被廢去）。面對聖經創造的敎義與我們所知的生活實況，若要力持公允，我們必須採取這樣的世界觀。人是「大自然」的一部份，他所屬的這整個「大自然」受造時是美好的，卻被捲入罪的破壞、荒涼之中，將來終必得著救贖。這裏認爲，「大自然」的救贖將會與人身體的得贖同時發生，這不是偶然的巧合，因爲人的身體是使他與物質世界相 p 162 連的部份。人受命要管理「較低層次」的受造物，而當他墮落時，受造之物也受到牽連；藉著「第二個人」的救贖工作，墮落的擔子得以解脫，不僅是爲了人，也爲了那靠賴人的受造之物。

今曰的人，若自私地强用自然資源，會使美地成爲荒漠，然而若盡責地管理，卻能使沙漠如玫瑰綻放；那麼，完全得贖的人類對於所託管的受造之物，又會有多大的影響力呢？以賽亞瞻望新世紀中豺狼能與羊羔和平共存，他以詩體說出了他的希望，但是他的詩銘刻於人心的，不是寄情山水的詩意情懷，而是非常合乎聖經、富含實質的事：

「在我聖山的遍處，

這一切都不傷人、不害物，

因爲認識耶和華的知識要充滿遍地，

好像水充滿洋海一般。」（賽十一9）

基督徒不會認爲，今世是「所有可能的世界最好的世界」，也不會將世界一筆勾消，視爲屬於魔鬼。世界是屬神的，神要因祂一切的工作得着榮耀。當造物主得着榮耀之時，祂所造的萬有都將蒙受祝福。

保羅的這些話不是說，在神榮耀彰顯的那一日，現今的物質世界將全然廢棄，由一個全新的宇宙來取代；他的意思乃是，現今的世界會改變，以致能實現神創造它的本意。在這裏我們又可聽見一個舊約盼望的回聲——神會造「新天新地，有義居在其中」（彼後三13，引自賽六十五17，六十六22；參啓廿一1）。但是世界的改變必須仰賴人完全得着改變，就是神的恩典所做的工作。

p 163 神的恩典已經開始在稱義的人身上工作；它繼續不斷在工作，聖靈的內住就是充份的證明；這份同樣的恩典，將在「耶穌基督的日子」，將起步如此美好的工作完全竣工。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

但是，內住的聖靈不僅表明：神的恩典現在正繼續在信徒裏面工作，也保證他們未來將得榮耀——不只保證而已，它也是那榮耀的第一筆頭款。從神在子民身上的工作，以及爲他們成就的事而言，今世和來世之間沒有間斷之處。

如果無生命的受造物尙且盲目地渴望它得釋放的日子，那得贖的團體旣已看見閃爍在他們前面的榮耀，更會明智地爲它的實現而奮鬥。對他們而言，那一日他們將被全宇宙公認爲神的兒女；對他們而言，那一日也將是復活之日，目前卑下的身體將改變爲基督榮耀身體的樣式，那時，人性的整體終於能經歷祂救贖的恩惠。

這就是神子民的盼望——正如保羅在另一封信所寫：「基督在你們心裏成了有榮耀的盼望」（西一27）。這個盼望在他們的救恩裏面是一項主要的成份，使他們有力量能接受今世的試煉，以致在百般的忍耐之後，可以臝得生命；盼望，是基督徒生活無上的恩典之一，與信心和愛並駕齊驅。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

23.聖靈初結果子。聖靈現今的內住，便是「初結的果子」(aparchē);亦即爲信徒預備的永遠榮耀產業的「頭款」、「首筆付款」。哥林多後書一22，五5，以弗所書一14，對聖靈也顯然有同樣的敎導，所用的希臘文爲arrhabōn,「憑據」或「定金」。

18

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

These “sufferings of the present time” are not only those trials that are endured directly because of confession of Christ—for instance, persecution—but encompass the whole gamut of suffering, including things such as illness, bereavement, hunger, financial reverses, and death itself. To be sure, Paul has spoken of our suffering in v. 17 as “suffering with Christ.” But there is a sense in which all the suffering of Christians is “with Christ,” inasmuch as Christ was himself subject, by virtue of his coming “in the form of sinful flesh,” to the manifold sufferings of this world in rebellion against God. The word Paul uses here1064 p 534 refers to “sufferings” in any form; and certainly the “travail” of creation, with which the sufferings of Christians are compared (vv. 19–22), cannot be restricted to sufferings “on behalf of Christ.” And the qualification “of the present time” links these sufferings with the old age of salvation history, conquered in Christ but remaining as the arena in which the Christian must live out his or her new life.1065

19-25

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

19 Verses 19–25 support in some way what Paul has said in v. 18.1070 But in what way? Is Paul explaining and demonstrating the suffering he has mentioned;1071 giving reasons for the patient endurance commanded by implication in v. 18;1072 supporting the certainty of the future manifestation of glory;1073 or giving evidence of the transcendent greatness of the glory?1074 None of these suggestions does justice to the focus of these verses, which is on the longing anticipation of future transformation shared by both the creation and Christians. In these verses, therefore, Paul supports and develops “to be revealed” in v. 18 by showing that both creation and Christians (1) suffer at present from a sense of incompleteness and even frustration; and (2) eagerly yearn for a culminating transformation.

The word “eager expectation” suggests the picture of a person craning his or her neck to see what is coming.1076

1076 The Greek word is ἀποκαραδοκία, from κάρα (“head”) + δέχομαι (“stretch”), with the prefix ἀπο- perhaps meaning “away from.” See Phillips’s paraphrase: “the creation is on tiptoe …”). The word is extant only in Christian literature (in the NT only here and in Phil. 1:20), although the cognate verb occurs elsewhere (e.g., Josephus, J.W. 3.264). Bertram (“ἀποκαραδοκία,” 264–70) finds a note of anxiety in the word, but this is improbable (Denton, “Ἀποκαραδοκία,” 138–40).

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

I think that creation here denotes the “subhuman” creation.1080 Like the psalmists and prophets who pictured hills, meadows, and valleys “shouting and singing together for joy” (Ps. 65:12–13) and the earth “mourning” (Isa. 24:4; Jer. 4:28; 12:4), Paul personifies the subhuman creation in order to convey to his readers a sense of the cosmic significance of both humanity’s fall into sin and believers’ restoration to glory.1081

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

20 In this verse and in v. 21 (which make up one sentence in Greek) Paul explains what many of his readers would naturally be wondering: Why must the creation be eagerly anticipating the revelation of the sons of God? The reason, Paul says, is that the subhuman creation itself is not what it should be, or what God intended it to be. It has “been subjected to “frustration.”1083 In light of a probable allusion to the story of the Fall in Gen. 3, the word probably denotes the “frustration” occasioned by creation’s being unable to attain the ends for which it was made.1084 Humanity’s fall into sin marred the “goodness” of God’s creation, and creation has ever since been in a state of “frustration.”1085 However, while Gen. 3 is obviously behind Paul’s reference here, he probably also alludes to the OT prophetic portrayal of the earth’s suffering that comes as a result of continuing human selfishness and sin. Especially striking are similarities between what Paul says here and Isa. 24–27. The “frustration” of creation, therefore, while rooted in the primeval Fall, is also the result of the failure of p 538 human beings to live as the careful and loving stewards of the created world that God originally meant them to be.1086

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

21 In this verse, Paul specifies the content of the hope that he mentioned at the end of v. 20:1093 “[the hope that] the creation itself1094 would be set free from the bondage to decay into the freedom of the glory of the children of God.” Creation, helplessly enslaved to the decay1095 that rules this world after the Fall, exists in the hope that it will be set free to participate in the eschatological glory to be enjoyed by God’s children. Paul describes this glory in terms of freedom; we might paraphrase, “the freedom that is associated with the state of glory to which the children of God are destined.”1096 The repetition of the freedom idea—“set free … into1097 the freedom”—suggests that it is only with and because of the glory of God’s children that creation experiences its own full and final deliverance.1098 As in v. 19, then, the hope of the creation is related to, and even contingent upon, the glory to be given p 540 Christians.1099 We might also note that the idea of creation “being set free” strongly suggests that the ultimate destiny of creation is not annihilation but transformation. God intends his “new creation” work to include creation itself, reminding us of the value God places on the nonhuman world and, consequently, the need for us as God’s children to value that world as well.1100 When will this transformation take place? If one adopts a premillennial structure of eschatology (see Rev. 20:4–6), then it is tempting to apply the language Paul uses here to that period of time. But we cannot be certain that Paul has the millennium in mind because there is some evidence that the language he uses could also apply to the eternal state (see, e.g., the description of “the new heaven and new earth” in Rev. 21:1–22:7).

23

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

frustration at the remaining moral and physical infirmities that are inevitably a part of this period between justification and glorification (see 2 Cor. 5:2, 4) combined with longing for the end of this state of weakness.1110

p 542 Paul defines those who experience this frustrated longing for final deliverance as those “who have the first fruits of the Spirit.” This way of describing the Spirit touches on one of his most important ministries. As “first fruits” alludes to both the beginning of a process and the unbreakable connection between its beginning and the end,1111 so our possession of the Spirit means both that God’s eschatological redemptive work has begun and that this redemptive work will surely be brought to its intended culmination. The Spirit, in this sense, is both the “first installment” of salvation and the “down payment” or “pledge” that guarantees the remaining stages of that salvation.1112

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

it is because we possess the Spirit as the first installment and pledge p 543 of our complete salvation that we groan, yearning for the fulfillment of that salvation to take place. The Spirit, then, functions to join inseparably together the two sides of the “already-not yet” eschatological tension in which we are caught. “Already,” through the indwelling presence of God’s Spirit, we have been transferred into the new age of blessing and salvation. But the very fact that the Spirit is only the “first fruits” makes us sadly conscious that we have “not yet” severed all ties to the old age of sin and death.1114 A healthy balance is necessary in the Christian life, in which our joy at the many blessings we already possess should be set beside our frustration at our failures and our intense yearning for that day when we will fail no more—when “we shall be like him.”

"Most people, if they had really learned to look into their own hearts, would know that they do want, and want acutely, something that cannot be had in this world. There are all sorts of things in this world that offer to give it to you, but they never quite keep their promise [...] If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world."

Lewis continues, "Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing. If that is so, I must take care, on the one hand, never to despise, or be unthankful for, these earthly blessings, and on the other, never to mistake them for the something else of which they are only a kind of copy, or echo, or mirage. I must keep alive in myself the desire for my true country, which I shall not find till after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that other country and to help others to do the same."

- C. S. Lewis, from Mere Christianity, pp. 135-137.

26-30

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

在今世一切的試煉之中，內住的聖靈也以祂的代求來幫助信徒。祂在信徒生命裏所蘊育的那份對聖潔與榮耀的渴慕，非常深 p 164 沈，無法以言語來述說。在宗敎生活的某一個階段，禱吿時運用準確的字句十分重要；但是當人的靈與神的靈最親密相契之時，言語不但顯爲不足，甚至會攔阻祈禱。但是在神面前，所有的思想都像敞開的書；祂可以看出，祂子民心中無言的「嘆息」有聖靈之聲在代求，是按著祂的旨意而求的，祂就應允這些祈求。

其實，神掌管的恩典運行在一切事上，使萬事都爲祂子民效力，甚至目前痛苦、愁煩、難擔的事也不例外。保羅說，「我們曉得」事實必是如此，他可以用親身的經歷來證明這個眞理，例如，他發現艱難的環境竟可使福音更加傳揚出去（腓一12），而令他最感痛苦、最不能接受的試煉，卻是使基督的能力彰顯在他身上的途徑（林後十二9〜10）。

現在，他讓自己的心思前後奔騰，綜觀神對祂子民的全盤計劃。在創造世界之前，神已經預先知道他們，並且作了預定——預定他們最終必有得贖之日，那時將完全成爲祂兒子的樣式。神兒子本身是「那不能看見之神的像」（西一15，參林後四4）。神「照著祂的形像」造人，是邁向祂亙古以來所定目標的第一步，要祂創造的活物分享祂自己的榮耀，到受造物所能分享造物主之榮耀的最大極限。在舊的創造中，神的形像被罪損壞，因此現在的人已經虧缺了受造之時的榮耀，然而神的目標卻不因此遭受挫敗。到了適當的時刻，神的形像藉那位「新的人」展示於世上，凡是憑信心與祂連合的人，都逐漸被改變成祂的形像——榮耀不斷進深——直到那日，借用另一位新約作者的話說，他們必將完全像祂，因爲必得見祂的「眞體」（約壹三2）。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

26.聖靈親自⋯⋯替我們禱告。約翰福音十四16，26，十五26，十六7稱祂爲門徒的「保惠師」(paraklētos)（亦參下面34節的註釋）。參以弗所書六18：「靠著聖靈隨時多方禱吿祈求」。當信徒「靠著聖靈」禱吿，聖靈也親自替他們代求。（參48頁）

用説不出來的歎息。「透過我們無法用言辭表達的呻吟」(NEB)。此處的名詞stenagmos,與動詞stenazo（23節曾用）一樣，可以指嘆息或指呻吟。這裏的意思或許可以包括用「方言」在聖靈裏向神說話（林前十四2），但是更涵蓋了從心靈深處湧出的渴望與愛慕，那份無法用日常語言訴淸的感受。這種禱吿是內住的聖靈在禱吿，天父——即禱吿的對象——立刻會明白祂的思想（27節）。這些「無法用言辭表達的呻吟」也不能說與23節的呻吟無關，信徒（與所有的受造之物相同）藉這個方式，表達出對未來復活榮耀的渴望，他們一切禱吿所求的，都將在那時完全實現。（參39頁及小註77）

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

27.〜28.我們曉得萬事都互相效力，吋愛神的人得益處。「我們曉得」表達了在信心裏的知識。在文法上，「萬事」可以作主格（作「互相效力」的主詞，參AV），也可以作受格（可能性更大）。如果是受格，則或是直接受詞（「祂促成萬 p 168 事」‘He works all things’），或是副詞（「在各樣事上」‘in everything’,可能性也更大）。名詞「神」原文爲「愛」的受詞，RSV將它挪到前面，成爲「效力」的主詞(RSV譯爲in everything God works for good with those who love him.)

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

就是按祂旨意被召的人。他們「被召」，不是指廣義的「被召的多，選上的少」，而是指「有效的呼召」，即「神的靈所作的工，使我們認識自己的罪與悲慘的狀況，開啓我們的心竅認識基督，更新我們的意願，勸導我們並加添力量給我們，使我們能接受耶穌基督，就是福音白白提供我們的那一位180。」

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

29.因爲祂豫先所知道的人，就豫先定下。這裏神的預知(foreknowledge)包含了揀選的恩典，舊約的「認識」(to know)一字常隱含此意。當神以這種特別的方式認識人，祂便作了揀選。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

效法祂兒子的模樣，使祂兒子在許多弟兄中作長子。（譯註：「效法」英譯爲to be conformed to,現代譯本譯爲：「使⋯⋯有相同的特質」）。這個新創造，就是要成爲基督模樣的新團體（基督本身是神的形像：林後四4；西一15），從起初便是神預知及預施憐憫的對象。對新約的作者們而言，創世記一26神在創造時所說的話：「我們要照著我們的形像，按著我們的樣式造人」，其含意包括了要達到這個目標。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

30.豫先所定下的人，又召他們來；所召來的人，又稱他們 p 170 爲義。神的子民以信心回應祂的呼召，又因信而得稱義。

所稱爲義的人，又吋他們得榮耀。神子民得着榮耀，是這一連串「連鎖推理」的高潮——即29、30節所用的語法結構，前一句推理的述詞成了下一句推理的主詞。更重要的，這乃是神旨意的高潮，包括了他們至終完全改變成基督的形像。

丁道爾新約聖經註釋--羅馬書 (2.未來的榮耀（八18〜30）)

因此，神充滿恩典的預定，目的即在創造一個新族類，可以分享、展示造物主的榮耀（參五2）。爲達成這目標的一連串步驟，在此一子句接一子句地陳述了出來。預知和預定屬於神永恆的計劃；呼召和稱義已經成爲祂子民的經歷；但是，從他們的經歷而言，榮耀則是未來的事。那麼，爲何保羅對這一點也用過去式，與神的其他作爲完全一樣？也許他是倣效希伯來文「預言式的過去式」，亦即，對一件預言的事件非常有把握，以至談論它時，好像它已經發生過了182。從歷史的角度，神的子民還沒有得着榮耀，但是，從神旨意的角度，他們在永恆裏已經被命定要得榮耀，因此——「所稱爲義的人，又叫他們得榮耀（過去式）。」

爲什麼保羅在這裏直接從稱義講到榮耀，而沒有論到基督徒現今靠聖靈的能力成聖的經歷？一部份無疑是因爲，那未來的榮耀已經出現在他的心目中；但是，更重要的理由，是因成聖與榮耀兩者的分別，只是程度的不同，不是類別的不同。成聖是在今世逐漸改變成基督的心思或形像（參林後三18；西三10）；榮耀則是在來世完全改變成基督的形像。成聖是榮耀的起步，榮耀是成聖的成全。保羅企望恩典之工的成全——這份工作的開始，就已保證必定會竣工：「那在你們心裏動了善工的，必成全這 p 171 工，直到耶穌基督的日子」（腓一6）。

26

The word we have translated “come to the aid of” connotes “joining with to help,” “bearing a burden along with.”1129 The Spirit joins with us in bearing the burdens imposed by our “weakness.” This weakness may be specific—inability in prayer or external sufferings (v. 18)—but is probably general: the “totality of the human condition” (Dunn), the “creatureliness” that characterizes even the child of God in this period of overlap between the old age and the new.1130 p 546 This condition means that we believers do not know “what we are to pray as it is necessary.”1131 The wording of the clause indicates that it is not the manner, or style, of prayer that Paul has in view but the content, or object, of prayer—what we are to pray for.1132

1129 The verb is συναντιλαμβάνομαι. It occurs only three (or four) times in the LXX. In both Exod. 18:22 and Num. 11:17, it translates Heb. וִנָשְׂאוּ אִתְּךָ, where the people appointed to assist Moses are said to “bear the burden with you.” The with idea, clearly present here, is probably also to be found in Ps. 89:21, where the Lord promises that his hand “will be established with” (תִּכּוֹן עִמּוֹ) David. (The verb is v.l. in Ps. 88:22.) The only NT occurrence of the verb is in Luke 10:40, where Martha requests that Jesus command her sister to “join with her in helping” (ἵνα μοι συναντιλάβηται). It should be noted that in all these texts, the dative denotes the person to whom “help” is given, while in Rom. 8:26 the dative denotes the situation that necessitates the help. But, as Balz suggests, the object of the implied “with” is “hidden” in the ἡμῶν (Heilsvertrauen, 71–72); it is justified, then, to retain the original force of the preposition (see also Harrison).

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

What Paul apparently has in mind is that inability to discern clearly God’s will in the many things for which we pray

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

I take it that Paul is saying, then, that our failure to know God’s will and consequent inability to petition God specifically and assuredly is met by God’s Spirit, who himself expresses to God those intercessory petitions that perfectly match the will of God. When we do not know what to pray for—yes, even when we pray for things that are p 548 not best for us1143—we need not despair, for we can depend on the Spirit’s ministry of perfect intercession “on our behalf.”

27

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

God knows what the Spirit intends, and there is perfect harmony between the two, because it is in accordance with God’s will that the Spirit intercedes for the saints.1149 There is one in heaven, the Son of God, who p 549 “intercedes on our behalf,” defending us from all charges that might be brought against us, guaranteeing salvation in the day of judgment (8:34). But there is also, Paul asserts in these verses, an intercessor “in the heart,” the Spirit of God, who effectively prays to the Father on our behalf throughout the difficulties and uncertainties of our lives here on earth.

28

万事

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

it is important to insist that “all things” do not tend toward good in and of themselves, as if Paul held to a “naively optimistic” interpretation of history (Dodd’s objection to this rendering). Rather, it is the sovereign guidance of God that is presumed as the undergirding and directing force behind all the events of life.

益处

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

we should probably include in the word those good things in this life that contribute to that final salvation and sustain us on the path to that salvation.1171 Certainly Paul does not mean that the evil experienced by believers in this life will always be reversed, turned into good. For many things that we suffer will contribute to our good only by refining our faith and strengthening our hope. In any case, we must be careful to define good in God’s terms, not ours. The idea that this verse promises the believer material wealth or physical well-being, for instance, betrays a perversion of good into an exclusively material interpretation. God may well use trials in these areas to produce what he considers a much higher good: a stronger faith, a more certain hope (see 5:3–4). But the promise to us is that there is nothing in this world that is not intended by God to assist us on our earthly pilgrimage and to bring us safely and certainly to the glorious destination of that pilgrimage.

爱神的人

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

“Loving God” is therefore a qualification for the enjoyment of the promise of this verse,1174 but p 552 it is a qualification met by all who belong to Christ. In other words, Paul does not intend to suggest that the promise “all things work for good” ceases to have validity for a Christian who is not loving God enough. “Loving God” sums up the basic inner direction of all Christians—but only of Christians.

按照神旨意被召的人

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

The second description of those to whom this promise applies looks at our relationship to God from its other, divine, side. While we must not play one of these descriptions off against the other—for both are important—it is nevertheless clear, from vv. 29–30, that this second clause contains the real reason why Christians can know that “all things work for good.” We might paraphrase: “we know that all things are working for good for those of us who love God; and we know this is so because we who love God are also those who have been summoned by God to enter into relationship with him, a summons that is in accordance with God’s purpose to mold us into the image of Christ and to glorify us.” “Those who are called,” then, describes Christians not as the recipients of an invitation that was up to them to accept or reject, but as the objects of God’s effectual summoning of them to become the recipients of his grace.1175

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

Paul adds “according to [God’s] purpose” to p 553 “those who are called” to indicate that God’s summons of believers was issued with a particular purpose, or plan, in mind—that believers should become like Christ and share in his glory. And it is because this is God’s plan for us who are called and who, thereby, love God, that we can be certain that all things will contribute toward “good”—the realization of this plan in each of our lives.

29-30

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

Paul exposits God’s plan in four parallel clauses, in which Paul repeats key verbs as a way of connecting them closely together.1184 He thereby creates what has been called a “golden chain” and has furnished theologians throughout the history of the church with rich material for the construction of a doctrine of soteriology—particularly for its earliest (predestination) and latest (perseverance) stages. While such application is justified, we must remember that (1) Paul does not intend to give a complete picture of his, still less of NT, soteriology; and (2) these verses have a definite role to play in the argument of this chapter.

The Letter to the Romans (Second Edition) (3. The Spirit of Glory (8:18–30))

it is only some individuals—those who, having been “foreknown,” were also “predestined,” “called,” “justified,” and “glorified”—who are the objects of this activity; and this shows that an action applicable only to Christians must be denoted by the verb. If, then, the word means “know intimately,” “have regard for,”1192 this must be a knowledge or love that is unique to believers and that leads to their being predestined. This being the case, the difference between “know or love beforehand” and “choose beforehand” virtually ceases to exist.1193 What, then, is the meaning of this “beforehand”? While it is of course true that God’s actions, in and of themselves, are not bound to created “time,”1194 it is also clear that the “before” can have no other function than to set the divine action in the conceptual framework of what we call time. The “before” of God’s choosing, p 555 then, could relate to the time at which we come to love God (v. 28),1195 but 1 Pet. 1:20 and Eph. 1:4 suggest rather that Paul would place this choosing of us “before the foundation of the world.”1196

chain of salvation: Ordo salutis

In theology, we speak of the ordo salutis and the historia salutis. The historia salutis is the history of salvation, and most of the Bible is concerned with it. When we do theology from the perspective of the historia salutis, we consider what Christ our Head has done and what He has been given, and then we consider what we as members of Him participate in. He suffered and was glorified, and in union with Him so have we. He was raised, ascended to heaven, and sits enthroned; in union with Him we have these privileges in essence now, and look forward to their fulness in the world to come. He judges all men, and we in union with Him will also judge the world. This is the way theology is done in terms of the historia salutis.

The ordo salutis is the order of salvation. This focuses on the acts of God and the response of the individual in salvation. God calls us, produces regeneration in us, so that we respond with repentance, faith, and obedience. Behind the divine call is God's electing decree. The ordo salutis is not concerned with a temporal sequence of events, but with a logical order.

Paul provides a condensed form of the ordo salutis in Romans 8:29–30. He tells us that God foreknew certain people and predestinated them to be conformed to the image of His Son. Since God exists in eternity, foreknowledge and predestination are not sequential actions on His part, but logical aspects of His decree. Romans 8:30 says that God called these people to His kingdom, and that those who are called are justified. Since we are justified by faith, we can insert faith between calling and justification. In fact, God's inward call produces regeneration in us, which causes us to cry out in repentance and faith, so that we are justified.

There is no time sequence in this, as if we could be called for a while before we are regenerated, and then live regenerated without having repented, and then we could repent but not turn to Christ, and then finally come to justifying faith. No, they are all logical steps in the same event. When God calls us we are immediately regenerated, and we turn from sin to God in one action, which justifies us. And those who are justified are immediately glorified in the sense of being adopted as children of God.

v31-39 信心的得胜

丁道爾新約聖經註釋--羅馬書 (3.信心的勝利（八31〜39）)

神賜祂子民救恩的目的，正按祂所預定的，邁向成全之中；對信心所能產生最大的鼓勵，莫過於默想這一件事吧？旣然神成了他們有力的拯救，還有什麼力量能勝過他們？旣然祂已經爲他們犧牲自己的兒子，祂至極的愛彰顯無遺，難道祂還會吝惜什麼好處，不賜給他們嗎？保羅暫時假想一種法庭狀況，信徒站著受審判；可是誰敢前來作原吿？審判萬有的神，已經親自宣佈赦罪與稱義了，誰能說祂的判決有問題？原吿或許不敢出現，但是被吿的辯護者卻在場，而且很活躍：從死裏復活的基督高居神的右邊，爲祂的子民普遍代求。祂的愛和他們之間，沒有一物可以成爲阻隔——他們所經歷過，或未來可能受到的一切試煉、痛苦，都無法成爲阻隔。在屬靈的爭戰中，超自然與自然的大能都在列陣攻撃他們，但是藉著祂，他們可以全然得勝，並且依舊爲祂永不改變的愛環繞，從其中得到力量，無窮無盡。

The Letter to the Romans (Second Edition) (E. The Believer’s Security Celebrated (8:31–39))

This beautiful and familiar celebration of the believer’s security in Christ comes in response to Paul’s rehearsal of the blessings that have been granted to the believer through the gospel. Since Paul has been enumerating these blessings from virtually the first verses of the letter, this paragraph could be the climax of the letter up to this point.1224 At the other extreme, “these things” in v. 31 could refer only to those blessings enumerated in the immediately preceding verses (28, or 29–30).1225 But the similarity between the language and contents of this passage and Rom. 5 suggests rather that this paragraph, while responding immediately p 560 to what Paul has been saying in chap. 8, and especially 8:18–30,1226 is intended to cap Paul’s many-sided discussion of Christian assurance in chaps. 5–8 as a whole.1227 Thus, we hear again, as in 5:1–11, of the love of God in Christ for us and the assurance that that brings to us; of the certainty of final vindication because of the justifying verdict of God; and of how these great forces render ultimately impotent and unimportant the tribulations of this life.

The Letter to the Romans (Second Edition) (E. The Believer’s Security Celebrated (8:31–39))

the simplest and most natural is to divide the paragraph into two parts: vv. 31–34 and vv. 35–39.1230 The first is dominated by judicial imagery—“on our behalf,” “hand over,” “bring any charge,” “justify,” “condemn,” “intercede.” God being “for us” means that the verdict he has already rendered in justification stands as a perfect guarantee of vindication in the judgment. In vv. 35–39, Paul expands the picture by adding to our assurance for the last day assurance for all the days in between. Not only is the believer guaranteed ultimate vindication; he or she is also promised victory over all the forces of this world. And the basis for this many-faceted assurance is the love of God for us in Christ; God’s, or Christ’s, love is the motif of this paragraph, mentioned three times (vv. 35, 37, 39; see 5:5–8).

31

The Letter to the Romans (Second Edition) (E. The Believer’s Security Celebrated (8:31–39))

This is how Chrysostom put it:

Yet those that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God’s wisdom turneth their plots unto our salvation and glory. See how really no one is against us!

32 举重明轻

33-34 举轻明重：回应以赛亚书50：8-9的挑战，替我们祈求（以赛亚书53：12）

35

The Letter to the Romans (Second Edition) (E. The Believer’s Security Celebrated (8:31–39))

The list of difficulties that follows requires little comment, except to note that all the items except the last are found also in 2 Cor. 11:26–27 and 12:10, where Paul lists some of those hazards he himself has encountered in his apostolic labors. All these, then, Paul himself has experienced, and he has been able to prove for himself that they are quite incapable of interfering with his enjoyment of Christ’s love. And the last—the “sword,” death by execution—Paul was to find overcome for him in the love of Christ at the end of his life.

丁道爾新約聖經註釋--羅馬書 (3.信心的勝利（八31〜39）)

36.如經上所記：「我們爲祢的緣故，終日被殺；人看我們如將窣的羊。」引自詩篇四十四22，那裏是懇求神急速救援，因爲以色列人落入了極大的痛苦中。

已經得勝有餘了。希臓文爲hypernikōmen,「我們是超越的得勝者。」

全宇宙中沒有任何事，無論是在時間中、或在空間中的事物，能傷及父對神兒女的愛，因基督是他們得着這愛的保障。

39

The Letter to the Romans (Second Edition) (E. The Believer’s Security Celebrated (8:31–39))

The subparagraph ends on the note with which it began: the impossibility that the believer can be “separated” from the divine love. The fact that this love is identified specifically as “the love of Christ” in v. 35 and “the love of God” here only shows again how much Paul joined (without equating) God and Christ in the experience of the believer. But even here, this love of God for us1291 is “in Christ Jesus our Lord.” For it is in giving “his own Son” that God’s love is above all made known to us, and only in relation to Christ do we experience the love of God for us. As we have noted repeatedly, the absence from Romans of an extended passage on Christology per se should not blind us to the centrality of Christology in the letter. Here again, as at the conclusion of chaps. 5; 6, and 7 (see v. 25a), Paul reiterates the supreme significance of Christ for all that he is teaching.

灵里生活 Spiritual Life

十字架上与主同死、同葬且同复活， 如今一同升到天上，活着不再是我。主住里面，占领一切， 看主所看，说主所说，求主所求，作主所作，祂是我主。

不是自己努力挣扎，是主里面动工， 不是自己模仿基督，是主里面长大。主住里面，变化一切， 爱主所爱，乐主所乐，忧主所忧，负主所负，主心我心。

不是自己想作甚么，只愿主旨成就， 不是自己奢望甚么，只愿主话成全。主住里面，实现一切， 听主所许，信主所许，爱主所许，望主所许，主话必成。

不与世人同负一轭，乐在主内同工， 不是自己单独追求，也爱彼此建立。主住里面，联络一切， 同心合意，恒切祷告，灵里合一，爱里同工，主内一家。

这首圣诗是二十世纪初叶，中国著名的奋兴布道家–宋尚节博士所写，「灵里生活」是他感人的心声。

宋尚节（John Sung, 1901-1944）生于福建兴化县，父亲是收入菲薄的传道人，少年时常随父亲四出布道。 他学业成绩卓越，负笈美国获理化博士学位。 嗣后，他进协和神学院就读，但觉得新神学派过份推崇理性主义，他虽潜心研究各宗教，仍感人生虚空。

1927年春，他得救重生后，因行径大大地改变，被送往精神病院住了半年。1927年十月，他在返国途中，将多年辛勤所获的博士文凭及美国科学会颁他的荣誉徽章－－金钥匙一起拋入太平洋，以表老我与主同葬，矢志传福音。

回国后，他组巡回布道团在全国及东南亚各地布道，复兴之火燃遍国内及东南亚。 他在四十三岁时因肺癌而安息主怀，在他为主作工的十五年中，千万人因他的信息而得救。 宋牧师强调传道人要被圣灵充满，他对罪的指责毫不留情，因此每次聚会圣灵都大大动工，悔改信主者难以计算。

这首圣诗是由菲律宾华侨黄桢茂配曲。 黄桢茂（Huang Chen Mou）1910-2013, 原藉福建鼓浪屿。 鼓浪屿是个音乐岛屿，岛上家家户户飘扬乐声，是培育音乐家的温床。黄桢茂的父亲是当地名医，他的姊姊嫁给蔡信彰牧师，全家都是虔诚的长老会信徒，有多人在诗班事奉。

1934年黄桢茂就读于菲律宾国立大学音乐院，主修作曲，毕业后历任数华侨合唱团指挥。 1963年，他与华裔基督徒成立「雅歌团契」推动圣乐事工，屡次举办圣乐大合唱，东南亚圣乐会议，提升圣乐水准和促进交流。 他也常为宋尚节、赵君影、石新我、计志文等的诗词配曲；他的圣曲，旋律柔美动人。