1537 英翻中 DYING TO LIVE 出死入生 01/04/2026
親愛的主內訪友, 編輯者在主耶穌復活的日子, 很喜歡唱下面這首聖詩, 使我與主耶穌一同復活. 祂賜我活命的日子. 祂活在我心裡.
詩歌:
神差爱子，人称祂耶稣，祂赐下爱，医治宽恕，
God sent His beloved Son, whom people call Jesus. He gave love, healed and forgave,
死里复活，使我得自由，那空坟墓就是我得救的记号。
rose from the dead, and set me free. That empty tomb is the sign of my salvation.
因祂活着，我能面对明天，因祂活着，不再惧怕，
Because He lives, I can face tomorrow; because He lives, I no longer fear.
我深知道，祂掌管明天，生命充满了希望，只因祂活着. I know deeply that He is in control of tomorrow, and life is full of hope, simply because He lives.
CHAPTER
FIVE DYING TO LIVE Romans 6: 1 - 23
第五章 出死入生 罗马书 6: 1 - 23
During
a court session, an attorney will often rise to his feet and say, “Your Honor,
I object!” Some of the Roman Christians must have felt like objecting as they
heard Paul’s letter being read, and Paul seemed to anticipate their thinking.
In Romans 6—8 Paul defended his doctrine of justification by faith. He
anticipated three objections: (1) “If God’s grace abounds when we sin, then
let’s continue sinning so we might experience more grace” (Rom. 6; 1–14); (2)
“If we are no longer under the law, then we are free to live as we please”
(Rom. 6:15—7:6); and (3) “You have made God’s law sinful” (Rom. 7:7–25).
在法庭上，律师经常会站起来说， “法官 - 23，我反对！” 当听到保罗的書信被宣读时，一些罗马基督徒一定会感到反对，而且保罗似乎预料到他们的想法。保罗在罗马书6至8章以信心捍卫了他的称義的教導。他预料到了三个反对的意见：（1）“如果我们犯罪时，上帝的恩典豐盛，那么我们會更继续犯罪，这样就会得到更多的恩典”（罗6； 1-14）； （2）“如果我们不再受到律法的约束，那么我们就可以自由地生活”（罗6：15—7：6）； （3）“你促使上帝的律法犯罪”（罗7：7-25）。
These
objections prove that the readers did not understand either law or grace. They
were going to extremes: legalism on the one hand and license on the other. So
as Paul defended justification he also explained sanctification. He told how we
can live lives of victory (Rom. 6), liberty (Rom. 7), and security (Rom. 8). He
explained our relationship to the flesh, the law, and the Holy Spirit. In
Romans 6, Paul gave three instructions for attaining victory over sin.
这些反對的意見证明閱讀書信的人，既不了解律法，也不體會什麼是恩典。他们走向極端：一方面施行律法主义，另一面却在犯罪。因此，当保罗为稱義辩护时，也同時為成圣解释。他告诉我们如何过 "得胜（Rom 6章）"，"自由（Rom 7章）"和" 安全（Rom 8章）"的生活。他解释了我们与肉体，律法和圣灵的关系。保罗在罗马书第6章中提出了三项关于战胜罪恶的指示。
1. Know (6:1–10)
1. 知道（6：1-10）
The
repetition of the word “know” in Romans 6; 1, 6,
and 9 indicates that Paul wanted us to understand a basic doctrine. Christian
living depends on Christian learning; duty is always founded on doctrine. If
Satan can keep a Christian ignorant, he can keep him impotent.
在罗马书6章1、6和9等節中，保罗重复的提出 “真知道” 這單词； 表示他希望我们真知道這基本的教義。基督徒的生活取决于他們的學習和領悟。職责的基础始终在教義上。如果撒但能使基督徒對稱義和成聖的教義模糊，就可以使他無能力盡職。
The
basic truth Paul was teaching is the believer’s identification with Christ in
death, burial, and resurrection. Just as we are identified with Adam in sin and
condemnation, so we are now identified with Christ in righteousness and
justification. At Romans 5:12, Paul made a transition from discussing “sins” to
discussing “sin”—from the actions to the principle, from the fruit to the root.
Jesus Christ not only died for our sins, but He also died unto sin, and we died
with Him. Perhaps a chart will explain the contrasts better.
保罗的教导基本真理是信徒在“死亡”，“埋葬”和“复活”等方面，與基督认同。正如我们在罪恶和定罪中与亚当認同一样，我们现在与基督在公義和称義中認同。在罗马书5章12節中，保罗从讨论 “罪行” 过渡到讨论 “罪性”，从行动到原则，从结果子到果樹根。耶稣基督不仅为我们的罪而死，而且为罪而死，我们与祂同死。也许用图表可以更好地解释这些差异。
Romans 3:21—5:21 Romans
6—8
罗马书3:21 — 5:21 罗马书6 — 8
Substitution: He died for me Identification: I died with Him
替补：祂为我而死 身份：我与祂一起而死
He
died for my sins He
died unto sin
祂为我的罪而死 祂为我的罪而死
He
paid sin’s penealty He
broke sin’s power
祂付出了罪的刑罚 祂打破了罪的力量
Justification
: righteousness Sanctification
: righteousness imparted
称義：公義 成圣：所传的義 估算Imputed (put to my account)
(made a part of my life) （放入我的帐户） （成为我生活的一部分） Saved
by the death Saved
by His life 被死救了 被生命救了
In
other words, justification by faith is not simply a legal matter between me and
God; it is a living relationship. It is “a justification which brings life”
(Rom. 5:18, literal translation). I am in Christ and identified with Him.
Therefore, whatever happened to Christ has happened to me. When He died, I
died. When He arose, I arose in Him. I am now seated with Him in the heavenlies
(see Eph. 2:1–10; Col. 3:1–3)! Because of this living union with Christ, the
believer has a totally new relationship to sin.
换句话说，因信称義不只是我与上帝之间的律法问题；却是活生生的关系。这是 “带来生命的稱義”（罗5:18，直译）。我在基督里，与祂同在。因此，发生在基督身上的一切都发生在我身上。当祂死时，我也死了。当祂升天起时，我在祂里面一同到天堂。我现在与祂一同坐在天上（见 弗2：1-10；西3：1-3）！由于与基督的活生生的结合，信徒与罪有了全新的关系。
1.) He is dead to sin (vv. 2–5). Paul’s
illustration is baptism. The Greek word has two basic meanings: (1) a literal
meaning—to dip or immerse; and (2) a figurative meaning—to be identified with.
An example of the latter would be 1 Corinthians 10:2: “And were all baptized
unto Moses in the cloud and in the sea.” The nation of Israel was identified
with Moses as their leader when they crossed the Red Sea.
1.) 他因罪而死（2-5等节）。保罗的例子是洗礼。希腊词有两个基本含義：（1）字面意思 — 沾濕或浸入； （2）比喻的意思 — 認同。有關后者的例子是在哥林多前书10章2節：“所有人都在云和海里受洗归摩西。” 以色列人在越过红海时，摩西确定为他們的领袖。
It
appears that Paul had both the literal and the figurative in mind in this
paragraph, for he used the readers’ experience of water baptism to remind them
of their identification with Christ through the baptism of the Holy Spirit. To
be “baptized into Jesus Christ” (Rom. 6:3) is the same as “For by one Spirit
are we all baptized into one body” (1 Cor. 12:13). There is a difference between
water baptism and the baptism of the Spirit (John 1:33). When a sinner trusts
Christ, he is immediately born into the family of God and receives the gift of
the Holy Spirit. A good illustration of this is the household of Cornelius when
they heard Peter preach (Acts 10:34–48). When these people believed on Christ,
they immediately received the Holy Spirit. After that, they were baptized.
Peter’s words, “Whosoever believeth in him shall receive remission of sins”
gave to them the promise that they needed. They believed—and they were saved!
在本段中保罗似乎同时考虑了字面意义和比喻意义，因为他利用读者对水的洗礼的经历，来提醒他们通过圣灵的洗礼对基督的认同。要 “受洗归入耶稣基督”（罗6：3）与“都從一位圣灵受洗，成了一个身体” （林前12：13）。受水的洗礼和經過圣灵的洗礼是有区别的（约1：33）。当罪人信靠基督时，他会立即出生在上帝的家中，并得到圣灵的恩赐。有个很好的例子來說明這件事，就是哥尼流全家听彼得的讲道（徒10：34-48）。当他們相信基督时，他们立即受了圣灵。之后，他们受洗。彼得的话：“凡相信祂的人，罪都得到赦免”，给了他们所需要的应许。他们相信了— 和他们得救了！
Historians
agree that the mode of baptism in the early church was immersion. The believer
was “buried” in the water and brought up again as a picture of death, burial,
and resurrection. Baptism by immersion (which is the illustration Paul is using
in Rom. 6) pictures the believer’s identification with Christ in His death,
burial, and resurrection. It is an outward symbol of an inward experience. Paul
is not saying that their immersion in water put them “into Jesus Christ,” for
that was accomplished by the Spirit when they believed. Their immersion was a
picture of what the Spirit did: the Holy Spirit identified them with Christ in
His death, burial, and resurrection.
历史学家一致认为，早期教会的洗礼方式是浸入式。信徒被 “埋葬” 在水中，并再次起來表示死亡，埋葬和复活的教義。浸入式的洗礼（是保罗在罗马书6章中所使用的例证）描绘信徒在基督裡的死，葬礼和复活，與基督认同。它是内在体验的外在的表現。保罗并不是说他们浸入水中会使他们 “进入耶稣基督里”，因为在他们一相信的頃刻，圣灵就使耶穌基督進入他們裡面。他们的受洗浸禮，是圣灵的作为：圣灵見證他們與基督的死，埋葬和复活認同。
This
means that the believer has a new relationship to sin. He is “dead to sin.” “I
am crucified with Christ” (Gal. 2:20). If a drunk dies, he can no longer be
tempted by alcohol because his body is dead to all physical senses. He cannot
see the alcohol, smell it, taste it, or desire it. In Jesus Christ we have died
to sin so that we no longer want to “continue in sin.” But we are not only dead
to sin; we are also alive in Christ. We have been raised from the dead and now
walk in the power of His resurrection. We walk in “newness of life” because we
share His life. “I am crucified with Christ, nevertheless I live” (Gal. 2:20).
这意味着信徒与罪有新的关系。他現在 “死在罪恶中”。 “我与基督同钉十字架”（加2:20）。如果醉汉死了，他就不再会被醇酒诱惑，因为他的肉体對酒精的感觉上死了。他看不到，闻不到，尝不到或沒有渴望酒精的慾求。在耶稣基督里，我们已经为罪而死，所以我们不再有 “继续犯罪” 的引誘。但是，不仅因罪而死；而且还活在基督里。我们已经从死里复活，與復活的主同行在祂的大能中。我们走在 “新生命” 裡，因为我们分享祂的生命。 “尽管如此，我仍舊與基督同钉十字架”（加2:20）。
This
tremendous spiritual truth is illustrated in the miracle of the resurrection of
Lazarus (John 11). When Jesus arrived at Bethany, Lazarus had been in the tomb
four days, so there was no question about his death. By the power of His word
(“Lazarus, come forth!”) Jesus raised His friend from the dead. But when
Lazarus appeared at the door of the tomb, he was wrapped in grave clothes. So Jesus commanded, “Loose him, and let him go!” He had been
raised to walk “in newness of life.” In John 12, Lazarus was seated with Christ
at the table, in fellowship with Him. Dead—raised from the dead—set free to
walk in newness of life—seated with Christ: all of these facts illustrate the
spiritual truths of our identification with Christ as given in Ephesians
2:1–10.
拉撒路复活的奇迹说明了这偉大的属灵真理（约11章）。当耶稣到达伯大尼，拉撒路在坟墓里已经有四天了，所以他的死是毫无疑问。耶稣借着祂的话语能力（“拉撒路，出来！”）将祂的朋友从死里复活。但是，当拉撒路出现在坟墓门口时，他仍被裹屍布纏身。耶稣吩咐说，“鬆开他，讓他走！” 他已经復活可以走在 “新生命” 裡。在约翰十二章中，拉撒路与基督坐同在一張桌与祂相交。死了的人 — 从死里复活者 — 可以自由地走在 “新生命” 裡，与基督同坐：所有这些事实都说明了以弗所书2章1至10等節中，闡釋我们與基督认同的属灵真理。
Too
many Christians are “betweeners”: they live between Egypt and Canaan, saved but
never satisfied; or they live between Good Friday and Easter, believing in the
cross but not entering into the power and glory of the resurrection. Romans 6:5
indicates that our union with Christ assures our future resurrection should we
die. But Romans 6:4 teaches that we share His resurrection power today. “Since,
then, you have been raised with Christ, set your hearts on things above … For
you died, and your life is now hidden with Christ in God” (Col. 3:1, 3 niv).
太多的基督徒是 “中间人”：他们生活在埃及和迦南之间，得救了但从未满足。或者他们生活在耶稣受难日和复活节之间，他们相信十字架，但没有进入复活的大能和荣耀。罗马书6章5節表明，我们与基督的連合，保证了我们在将来必死後的复活。但是罗马书6章4節，教导我们在今天就分享耶穌复活的大能。 “所以你們若真与基督一同復活，就當求在上面的事……因为你們已經死了，你們的生命與基督一同藏在上帝里面。”（西3：1，3 新國際版）。
It is
clear, then, that the believer cannot deliberately live in sin since he has a
new relationship to sin because of his identification with Christ. The believer
has died to the old life; he has been raised to enjoy a new life. The believer
does not want to go back into sin any more than Lazarus wanted to go back into
the tomb dressed again in his grave clothes! Then Paul
introduced a second fact.
显然，信徒不能故意生活在罪中，因为他因与基督的认同而与罪恶有了新的关系。信徒已经在舊生命中死去。他已经復活享受新生命。信徒不想再陷于罪中，就像拉撒路一點都不想要再纏上裹屍布再次回到坟墓中！然后保罗提出了第二个事实。
2.) He should not serve
sin (vv. 6–10). Sin is a terrible master, and it finds a willing servant in the
human body. The body is not sinful; the body is neutral. It can be controlled
either by sin or by God. But man’s fallen nature, which is not changed at
conversion, gives sin a beachhead from which it can attack and then control.
Paul expressed the problem: “For I know that in me (that is, in my flesh)
dwelleth no good thing: for to will is present with me; but how to perform that
which is good I find not” (Rom. 7:18).
2.) 他不應服侍罪（6-10等节）。罪恶是可怕的主人，它在人的肉身中找到自愿做仆人者。肉身没有罪；它是中性的。它可以被罪挾持或上帝管理。但是人堕落的本性在後悔後并没有改变，它使罪恶成为滩头阵地，可以藉以进攻并加以控制。保罗提出这个问题，“因为知道在我（也就是肉体）肉身中没有良善。因為立志為善由得我，只是行出來由不得我”（罗7:18）。
A
tremendous fact is introduced here: the old man (the old ego, self) was
crucified with Christ so that the body need not be controlled by sin. The word
destroyed in Romans 6:6 does not mean annihilated; it means “rendered inactive,
made of no effect.” The same Greek word is translated “loosed” in Romans 7:2.
If a woman’s husband dies, she is “loosed” from the law of her husband and is
free to marry again. There is a change in relationship. The law is still there,
but it has no authority over the woman because her husband is dead.
这里有件巨大的事实：老我（老的自我，自我）与基督一起钉在十字架上，所以身体不能被罪所挾制。罗马书6章6節中的 “毁絕” 單词并不意味着被消灭。而是 “使之無能，不能產生任何效果。” 在罗马书7章2節中，将同一希腊單词翻译成 “鬆懈”。如果妇女的丈夫去世，她会从丈夫的法律中 “鬆懈”，并可以自由再婚。她與丈夫的关系发生了变化。法律雖仍然存在，但因丈夫去世，对妇女无权管制。
Sin
wants to be our master. It finds a foothold in the old nature, and through the
old nature seeks to control the members of the body. But in Jesus Christ, we
died to sin, and the old nature was crucified so that the old life is rendered
inoperative. Paul was not describing an experience; he was stating a fact. The
practical experience was to come later. It is a fact of history that Jesus
Christ died on the cross. It is also a fact of history that the believer died
with Him, and “he that is dead is freed from sin” (Rom. 6:7). Not “free to sin”
as Paul’s accusers falsely stated, but “freed from sin.”
罪想成为我们的主人。它在旧人中找到立足点，并通过旧人寻求夫挾制人身每一部分。但是在耶稣基督里，我们對罪死了，舊人被钉死在十字架上，以致使旧的生命失去犯罪的能力。保罗不是說這是经历。他说的是事实。实际经歷将在后面提出。耶稣基督死在十字架上是历史事实。信徒与他同死，这也是历史事实，“死了的人有不犯罪的自由”（罗6：7）。并非保罗的控告者错误地所說，“使罪恶自由”，而是 “從罪恶中釋放”。
Sin and
death have no dominion over Christ. We are “in Christ”; therefore, sin and
death have no dominion over us. Jesus Christ not only died “for sin,” but He
also died “unto sin.” That is, He not only paid the penalty for sin, but He
broke the power of sin. This idea of dominion takes us back to Romans 5:12–21,
where Paul dealt with the “reigns” of sin, death, and grace. Through Christ we
“reign in life” (Rom. 5:17) so that sin no longer controls our lives. The big
question now is, “I believe the facts of history, but how do I make this work
in daily experience?” This leads to Paul’s second instruction.
罪与死对基督没有力量來挾持。我们是 “在基督里”；因此，罪和死也不能挾持我们。耶稣基督不仅 “为罪而死”，还 “對抗罪而死”。也就是说，他不仅为罪付出了代价，而且还打碎了罪的權勢。这种挾持的概念使我们回到了罗马书5章12-21等節，保罗在其中处理了罪，死亡的 “挾持”和恩典的 “賜予”。通过基督，我们 “是生命的主宰”（罗5：17），因此我们從罪中釋放。现在最大的问题是：“我相信這历史的事实，但是如何在我的日常生活中體念出來呢？” 保罗在他的第二次教导提出。
2. Reckon (6:11)
2. 计算（6:11）
In some
parts of the United States, “to reckon” means “to think” or “to guess.” “I
reckon” is also the equivalent of “I suppose.” But none of these popular
meanings can apply to this verse. The word reckon is a translation of a Greek
word that is used forty-one times in the New Testament—nineteen times in Romans
alone. It appears in Romans 4, where it is translated as “count, reckon,
impute.” It means “to take into account, to calculate, to estimate.” The word
impute— “to put to one’s account”—is perhaps the best translation.
在美国某些地区，認為 “计算” 是指 “思考” 或 “猜测”。 “我认为” 也等同于 “我想”。但沒有任何一種流行的說法，适用于这节经文的含意。計算( reckon)单词是從希腊语翻译來的，在新约中使用了41次，仅僅在罗马書中便使用了19次。它出现在罗马书第4章中，其翻译为 “计数，估算，計算”。意思是 “考虑，计算，估计”。插补一词--- “存入某人的帐户” 也许是最好的翻译。
To
reckon means “to put to one’s account.” It simply means to believe that what
God says in His Word is really true in your life.
估算意味着 “存入某人的帐户”。是表示要相信上帝在你生活所說的话的話是真的。
Paul
didn’t tell his readers to feel as if they were dead to sin, or even to
understand it fully, but to act on God’s Word and claim it for themselves.
Reckoning is a matter of faith that issues in action. It is like endorsing a
check: if we really believe that the money is in the checking account, we will
sign our name and collect the money. Reckoning is not claiming a promise, but
acting on a fact. God does not command us to become dead to sin. He tells us
that we are dead to sin and alive unto God, and then commands us to act on it.
Even if we do not act on it, the facts are still true.
保罗并没有让读者觉得他們自己已为犯罪而死，或甚至完全理解它，而是按照上帝的圣言行事，为自己辩护。計算是信心的问题，是行动的问题。这就像為支票背書一样：若我们真的相信这笔钱存於立即可以支取的支票帐户之中，那么我们将签支票即可兌現，并取得钱款。計算不是要求诺言，而是根据事实行事。上帝没有命令我们为罪而死。只告诉我们，要向罪死，并向上帝活，然后命令我们对罪采取行动。即使我们不对它采取行动，事实仍然是正确的。
Paul’s
first instruction (“know”) centered in the mind, and this second instruction
(“reckon”) focuses on the heart. His third instruction touches the will.
保罗的第一個教導是（“真知道”）集中在思想上，而第二個教導是（“計算”）则集中在內心。他的第三個教導是触及到自己的意愿。
3. Yield (6:12–23)
3. 委身（6：12–23）
The
word yield is found five times in this section (Rom. 6:13, 16, 19) and means
“to place at one’s disposal, to present, to offer as a sacrifice.” According to
Romans 12:1, the believer’s body should be presented to the Lord as “a living
sacrifice” for His glory. The Old Testament sacrifices were dead sacrifices.
The Lord may ask some of us to die for Him, but He asks all of us to live for
Him.
“委身”這词在本段中用了5次（罗6：13、16、19），其含义是 “摆上，献上，奉献”。根据罗马书12章1節，信徒的身体应作为 “活祭” 荣耀的献给主。旧约的献祭是死的献祭。主可能要我们中的一些人为祂而死，但祂却要我們所有人为祂而活。
1.) How we are to yield
(vv. 12–13). This is an act of the will based on the knowledge we have of what
Christ has done for us. It is an intelligent act—not the impulsive decision of
the moment based on some emotional stirring. It is important to notice the
tenses of the verbs in these verses. A literal translation is “Do not
constantly allow sin to reign in your mortal body so that you are constantly
obeying its lusts. Neither constantly yield your members of your body as
weapons [or tools] of unrighteousness to sin; but once and for all yield yourselves
to God.” That once-and-for-all surrender is described in Romans 12:1.
1.) 我們如何委身（12-13等节）。这是基于对基督为我们自己要做的認知的意志的決斷。它是智慧的決斷，而不是罗马人基于瞬间情感的冲动而做出的决斷。注意这些经文中动词的时态很重要。直译是 “所以不要容罪不断地讓它在你必死的身上作王，使你順从身子的私慾。也不要將你們自己的肢體向罪作不义的器具；倒要一次完成地委身于上帝。” 在罗马书12章1節描述了這一次就完成的委身樣式。
There
must be in the believer’s life that final and complete surrender of the body to
Jesus Christ. This does not mean there will be no further steps of surrender,
because there will be. The longer we walk with Christ, the deeper the
fellowship must become. But there can be no subsequent steps without that first
step. The tense of the verb in Romans 12:1 corresponds with that in Romans
6:13—a once-and-for-all yielding to the Lord. To be sure, we daily surrender
afresh to Him, but even that is based on a final and complete surrender.
在信徒的生活中，一定有將身子最终完全委身给耶稣基督的時候。这不是說以後就不会有再一次的委身，因为会有。我们与基督同行越，团契就必须越深遠。但是，若没有第一步，就没有后续的步骤。罗马书12章1節中的动词时态，与罗马书6章13節中的动词时态是相对应---这是向上帝一次完成的委身。可以肯定的是，雖然每天我们都向祂清新的委身，但甚至都是基于這最後一次完成的委身。
Why
does the Lord want your body? To begin with, the believer’s body is God’s
temple, and He wants to use it for His glory (1 Cor. 6:19–20; Phil. 1:20–21).
But Paul wrote that the body is also God’s tool and God’s weapon (Rom. 6:13).
God wants to use the members of the body as tools for building His kingdom and
weapons for fighting His enemies.
主为什么要你的身体？首先，信徒的身体就是上帝的殿，祂想用它来荣耀祂自己（林前6：19-20；腓1：20-21）。但是保罗写道，身子也是上帝的工具和祂的武器（罗6:13）。上帝想利用信徒的身子的各部分作为建立祂国度的工具，和与祂對敌人作战的武器。
The
Bible tells of people who permitted God to take and use their bodies for the
fulfilling of His purposes. God used the rod in Moses’ hand and conquered
Egypt. He used the sling in David’s hand to defeat the Philistines. He used the
mouths and tongues of the prophets. Paul’s dedicated feet carried him from city
to city as he proclaimed the gospel. The apostle John’s eyes saw visions of the
future, his ears heard God’s message, and his fingers wrote it all down in a
book that we can read.
圣经讲述那些允许上帝为实现祂的旨意而使用和使用信徒身体的人。上帝用摩西手中的杖征服了埃及。祂使用大卫，利用他手中的彈弓的石頭打败了非利士的巨人。祂使用了先知的口和舌头傳說祂的話語。保罗奉獻他的一双脚踏实地从一个城到另一城市宣讲祂福音。祂用使徒约翰的眼睛看到了未来的景象，他的耳朵听到了上帝的信息，使用他的手指写下全部祂的啟示，我们可以阅读整本啟示錄。
But you
can also read in the Bible accounts of the members of the body being used for
sinful purposes. David’s eyes looked on his neighbor’s wife; his mind plotted a
wicked scheme; his hand signed a cowardly order for the woman’s husband to be
killed. As you read Psalm 51, you see that his whole body was affected by sin:
his eyes (Ps. 51:3), mind (Ps. 51:6), ears (Ps. 51:8), heart (Ps. 51:10), and
lips and mouth (Ps. 51:14–15). No wonder he prayed for a thorough cleansing
(Ps. 51:2)!
但是，在圣经中你也能读到人的肢体被用于以犯罪為目的醜惡事。大卫的目光注视着邻居的妻子沐浴。他的思想策划邪恶的计划；他的手懦弱的签下命令，杀死那女子的丈夫。当你阅读诗篇51篇时，会看到大衛的整个肢体都受到罪的影响：他的眼睛（诗51：3），思想（诗51：6），耳朵（诗51：8），心（诗51）。 ：10），以及嘴唇和嘴巴（诗51：14-15）。难怪他要为他秩全身彻底清洗的祈祷（诗51：2）！
2.) Why we are to yield
(vv. 14–23). Three words summarize the reasons for our yielding: favor (Rom.
6:14–15), freedom (Rom. 6:16–20), and fruit (Rom. 6:21–23).
2.) 我们为什么要委身（14-23节）。三个單词概括了委身的原因：(1.) 恩典（罗6：14-15），自由（罗6：16-20），和結果子（罗6：21-23）。
(1). Favor (vv. 14–15).
It is because of God’s grace that we yield ourselves to Him. Paul has proved
that we are not saved by the law and that we do not live under the law. The
fact that we are saved by grace does not give us an excuse to sin, but it does
give us a reason to obey. Sin and law go together. “The sting of death is sin;
and the strength of sin is the law” (1 Cor. 15:56). Since we are not under law,
but under grace, sin is robbed of its strength.
(1.) 恩典（14-15节）。因为上帝的恩典，我们才委身于祂。保罗证明律法不能拯救我們，我们也不能活在法律之下。我们被恩典得救的事实，并不能给我们作犯罪的借口，但是可以为我们提供順服的理由。罪与律法同归于尽。 “死亡的痛苦是罪造成；罪的力量出於律法”（林前15:56）。由于我们不是在法律之下，而是在恩典之下，因此罪恶被剥夺了它力量。
(2). Freedom (vv.
16–20). The illustration of the master and servant is obvious. Whatever you
yield to becomes your master. Before you were saved, you were the slave of sin.
Now that you belong to Christ, you are freed from that old slavery and made the
servant of Christ. Romans 6:19 suggests that the Christian ought to be as
enthusiastic in yielding to the Lord as he was in yielding to sin. A friend
once said to me, “I want to be as good a saint as I was a sinner!” I knew what
he meant because in his unconverted days he was almost “the chief of sinners.”
(2.) 自由（16-20 等節）。主人和仆人的舉例很明显。无论你委身于誰，他都将成为你的主人。在你得救之前，你是罪的奴隶。现在你委身于基督，就摆脱去了旧有的奴隶地位，而成为了基督的仆人。罗马书6章19節，建議基督徒应该像屈服于罪一样的热心委身于主。一位朋友曾经对我说，“我想像罪人一样的成为圣人！” 我知道他的意思，因为在他在未悔改之前的日子里，他几乎是 “所有犯罪人之首”。
The
unsaved person is free—free from righteousness (Rom. 6:20). But his bondage to
sin only leads him deeper into slavery so that it becomes harder and harder to
do what is right. The Prodigal Son is an example of this (Luke 15:11–24). When
he was at home, he decided he wanted his freedom, so he left home to find
himself and enjoy himself. But his rebellion only led him deeper into slavery.
He was the slave of wrong desires, then the slave of wrong deeds, and finally
he became a literal slave when he took care of the pigs. He wanted to find
himself, but he lost himself! What he thought was freedom turned out to be the
worst kind of slavery. It was only when he returned home and yielded to his
father that he found true freedom.
未得救的人是自由的 --- 没有公义的自由（罗6：20）。但是罪對他的束缚只会使他更深地陷入作罪的奴隶，因此变得越来越困难的來做正當的事情。败家子就是最恰當的例子（路15：11-24）。当他在家时，他决心想要自由，于是他离家出走，去寻找他的自我，并享受他的自我。但是他的背逆只会使他更深地陷入奴役。他是错误慾望的奴隶，然后是错误罪行的奴隶，最后当他要作照顾猪的工作时，就成为價真貨實的奴隶。他想找到自己，但迷失了自己！他所认为的自由却是最恶劣的奴役。直到他家屈服于父亲时，他才找到了真正的自由。
(3). Fruit (vv. 21–23).
If you serve a master, you can expect to receive wages. Sin pays wages—death!
God also pays wages—holiness and everlasting life. In the old life, we produced
fruit that made us ashamed. In the new life in Christ, we produce fruit that
glorifies God and brings joy to our lives. We usually apply Romans 6:23 to the
lost, and certainly it does apply, but it also has a warning for the saved.
(After all, it was written to Christians.) “There is a sin unto death” (1 John
5:17). “For this reason many among you are weak and sick, and a number sleep”
(1 Cor. 11:30 nasb). Samson, for example, would not yield himself to God, but
preferred to yield to the lusts of the flesh, and the result was death (Judg.
16). If the believer refuses to surrender his body to the Lord, but uses its
members for sinful purposes, then he is in danger of being disciplined by the
Father, and this could mean death. (See Heb. 12:5–11; and note the end of v. 9
in particular.)
(3.) 結果子（21-23等节）。如果你服侍主人，可以期望得到工资。罪的工價就是死！上帝給付的工價却是圣洁和永遠的生命。在舊人的生活中，我们結出的果子，使我们感到羞耻。在基督裡的新生命，使我们结出荣耀上帝，且为我们的生活带来喜乐的果子。我们通常将罗马书6章23節应用于失喪者，的確也适用，但同时它也是对被拯救者发出警告。 （毕竟，这是写给基督徒的。）“有致死的罪”（约翰一书5:17）。 “因此，你们当中许多人身体虚弱的，生病的，并且死的也不少”（林前11:30）。例如，参孙不委身于上帝，而宁愿屈服于肉体的慾望，结果死了（士16）。如果信徒拒绝委身给主，而将其用于犯罪，那么他就會受到天父管教处分的危险，这可能意味着是死。 （见 来12：5-11；并特别注意第9节的结尾。）
These
three instructions need to be heeded each day that we live. Know that you have
been crucified with Christ and are dead to sin. Reckon this fact to be true in
your own life. Yield your body to the Lord to be used for His glory.
我们每一天生活中，都必需要注意这三件教導。真知道你已與基督同钉在十字架上，并且为罪而死。在你的生活中當算(reckon)是真實的。委身于主，以荣耀祂。
Now
that you know these truths, reckon them to be true in your life, and then yield
yourself to God.
现在你真知道这些真理，當算它们在你的生活中是真实的，然后委身于上帝。
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