1538 英翻中(羅馬書第六章) CHRISTIANS AND THE LAW 基督徒与律法 02/04/2026
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
SIX CHRISTIANS AND THE LAW Romans 7 : 1-25
第六課 基督徒与律法 罗马书 7 : 1-25
Something
in human nature makes us want to go to extremes, a weakness from which
Christians are not wholly free. “Since we are saved by grace,” some argue, “we
are free to live as we please,” which is the extreme of license.
因人性的某些因素使我们想走向极端，基督徒也无法完全摆脱這種困境的弱点。有人會说，“我们因恩典得救，所以可以自由，並且随意的生活，这是极端的许可自由的說法。”
“But we
cannot ignore God’s law,” others argue. “We are saved by grace, to be sure; but
we must live under law if we are to please God.” This is the extreme expression
of legalism.
還有人争辩说，“但是，我们不能忽视上帝的律法。雖然被恩典拯救；但是我们若要取悦上帝，就必须遵守祂律法。” 这是律法制的主義极端的說法。
Paul
answered the first group in Romans 6; the second group he answered in Romans 7.
The word law is used twenty-three times in this chapter. In Romans 6, Paul told
us how to stop doing bad things; in Romans 7 he told how not to do good things.
“You were not justified by keeping the law,” he argued, “and you cannot be
sanctified by keeping the law.”
保罗以罗马书第6章回答了第一组入的辯駁。用罗马书第7章回答另一组入的辯駁。在本章中，律法一词使用過23次。保罗在罗马书第6章中，他告诉如何停止做坏事。在罗马书第7章中，他讲述了如何不能做善事。他争辩说，“你不可能因遵守律法来稱義，並且也不能因遵守律法而成圣。”
Every
growing Christian understands the experience of Romans 6 and 7. Once we learn
how to “know, reckon, and yield,” we start getting victory over the habits of
the flesh, and we feel we are becoming more spiritual. We set high standards
and ideals for ourselves and for a while seem to attain them. Then everything
collapses! We start to see deeper into our own hearts, and we discover sins
that we did not know were there. God’s holy law takes on a new power, and we
wonder if we can ever do anything good! Without realizing it, we have moved
into “legalism” and have learned the truth about sin, the law, and ourselves.
任何正在成长中的基督徒都必須了解罗马书6和7兩章的教義。一旦学会了羅馬書五章所教導的如何 “知道，计算和委身”，就要开始战胜肉体的墮性，并使自己覺得更加屬靈。我们为自己设定了高的标准和理想，在短时间内，看來還可以实现。不久之後一切都崩溃了！我们开始更深入地了解自己的内心，发现不知何時何刻罪已在那裡存在。上帝的圣洁律法具有新的力量，不知道我们是否还能做任何好的事！在無意识中，我们进入了“法律主义”，并且了解了关于罪，律法和我們舊人的真理。
What
really is “legalism”? It is the belief that I can become holy and please God by
obeying laws. It is measuring spirituality by a list of dos and don’ts. The
weakness of legalism is that it sees sins (plural) but not sin (the root of the
trouble). It judges by the outward and not the inward. Furthermore, the
legalist fails to understand the real purpose of God’s law and the relationship
between law and grace.
到底什么是 “律法主义”？ 相信通过遵守律法可以成为圣洁，并取悦上帝。是以做与不做清单来衡量屬灵的程度。律法主义的弱点是在于它看到的是罪行（复数），而不是罪性（犯罪的根源）。它是根据外表而不是依據内心来判断的。更進一步，律法主義无法理解上帝律法的真義以及它与恩典之间的关系。
In my
pastoral experience, I have counseled many people who have suffered severe
emotional and spiritual damage because they have tried to live holy lives on
the basis of a high standard. I have seen the consequences of these attempts:
either the person becomes a pretender, or he suffers a complete collapse and
abandons his desires for godly living. I have seen too that many legalists are
extremely hard on other people — critical, unloving, unforgiving. Paul wanted to
spare his readers this difficult and dangerous experience. In Romans 7, he
discussed three topics, which, if understood and applied, will deliver us from
legalism.
在我牧養教會的经验中，曾向许多遭受過严重情感和靈性损害的人提供咨询，因为他们试图在高标准的基础上过圣洁的生活。我已经看到了这些尝试的后果：要么他成为伪装者，要么他一事無成，並且放弃他過虔诚生活的渴望。我也已经看到许多律法主義的人，对别人极为苛刻 — 批判，沒有爱，不宽容。保罗想让他的读者摆脱这种艰难而危险的经历。他在罗马书第7章中，讨论了三个主题，如果能够理解和运用它們，将可以从律法主義中摆脱出来。
1. The Authority of the Law (7:1–6)
1. 律法的权威（7：1–6）
These
verses actually continue the discussion that Paul began in Romans 6:15,
answering the question, “Shall we sin because we are not under the law, but
under grace?” He used the illustration of a master and servant to explain how
the Christian should yield himself to God. In this passage he used the
illustration of a husband and wife to show that the believer has a new
relationship to the law because of his union with Jesus Christ.
这些经節实际上继续了，保罗在罗马书6章15節中开始的讨论，回答了這问题 — “我们犯罪是因为我们不在律法之下，而是在恩典之下？” 他用主人和仆人的例子，来解释基督徒应如何将自己委身于上帝。在这段文字中，他使用了一对夫妻的特例，来說明信徒由于与耶稣基督連合而与律法有了新的关系。
The
illustration is a simple one, but it has a profound application. When a man and
woman marry, they are united for life. Marriage is a physical union (“They two
shall be one flesh” Gen. 2:24) and can only be broken by a physical cause. One
such cause is death. (Matt. 5:31–34; 19:1–12 indicate that unfaithfulness also
breaks the marriage bond, but Paul does not bring this up. He is not discussing
marriage and divorce; he is using marriage to illustrate a point.)
這是一个简单的例子，但具有深入的应用。当男人和女人结婚时，他们终生结合在一起。婚姻是身體上的结合（创2：24，“他们两人在身體上要結合为一”），只能因身體上的原因而破裂。这原因之一就是死亡。 （太5：31–34； 19：1–12所表明，保罗没有提出不守誓言也會破坏婚姻这一点。他没有讨论結婚和离婚的事；他只是在利用婚姻来说明律法这一点。）
As long
as they live, the husband and wife are under the authority of the law of marriage.
If the woman leaves the man and marries another man, she commits adultery. But
if the husband dies, she is free to remarry because she is no longer a wife. It
is death that has broken the marriage relationship and set her free.
丈夫和妻子只要活着，就受到婚姻誓言的管辖。如果女人离开丈夫，嫁给另一个男人，她就是通姦。但是，如果丈夫死了，她就可以自由再婚，因为她不再受是妻子的律法約束。是死亡打破了婚姻关系，并使她自由。
Paul’s
application in verses 4 through 6 clinches the argument. He states two
marvelous facts that explain the believer’s relationship to the law.
保罗應用聖經4至6節中的聖言堅定了他的论點。他陈述了两件奇妙的事实，解释了信徒与律法的关系。
1.) We died to the law (7 : 4). — It appears
that Paul has confused his illustration, but he has not. When we were unsaved
(“in the flesh,” Rom. 7:5), we were under the authority of God’s law. We were
condemned by that law. When we trusted Christ and were united to Him, we died
to the law just as we died to the flesh (Rom. 6:1–10). The law did not die; we
died.
1.) 我们向律法死了（7 : 4） — 看起來，保罗似乎混淆了他的例證，但他没有。当我们没有得救时（“是在肉体中”， 罗7：5），我们就处于上帝律法的管辖之下。该律法使我们受到谴责。当我们信靠基督并与祂联合时，我们就對肉体死了，就像對律法死了一样（罗6：1-10）。律法没有死；我们死了。
But in
Paul’s illustration from marriage, it was the husband who died and the wife who
married again. If you and I are represented by the wife, and the law is
represented by the husband, then the application does not follow the illustration.
If the wife died in the illustration, the only way she could marry again would
be to come back from the dead. But that is exactly what Paul wants to teach!
When we trusted Christ, we died to the law; but in Christ, we arose from the
dead and now are “married” (united) to Christ to live a new kind of life!
但是在保罗的婚姻例子中，丈夫死了，妻子又结婚了。如果你和我代表妻子，律法代表丈夫，则這樣的引用不適合該例子。如果妻子在例子中去世，她唯一能再次结婚的方法就是从死里复活。但这正是保罗想教導的！ 当我们信靠基督时，我们就向律法死了。但是在基督里，我们將从死里复活，现在与基督 “结婚”（联合）过一种新的生活！
The law
did not die, because God’s law still rules over men. We died to the law, and it
no longer has dominion over us. But we are not “lawless”; we are united to
Christ, sharing His life, and thus walking “in newness of life.” Romans 8:4
climaxes the argument: “That the righteousness of the law might be fulfilled in
us, who walk not after the flesh but after the Spirit.” In the old life of sin,
we brought forth fruit “unto death,” but in the new life of grace, we “bring
forth fruit unto God.” To be “dead to the law” does not mean that we lead
lawless lives. It simply means that the motivation and dynamic of our lives
does not come from the law: it comes from God’s grace through our union with
Christ.
律法没有死，因为上帝的律法仍然治理着世人。我们向律法死了，它不再能挾持我们。但是，我们并不是 “违犯律法”; 我们与基督联合，分享了祂的生命，从而 “在新生命中”行走。罗马书8章4節使該论点达到了高潮：“律法的公义可以在我们里面实现，它们不追随肉体，而是追随圣灵。” 在舊人的罪性中，我们 “向著死，结出了生命的果子”，而在恩典的新生活中，我们 “将向著上帝，结出果子”。 “向律法死” 并不意味着我们过着无法无天的生活。这仅表示我们生活的源頭和动力并非来自律法：而是来自我们通过与基督的联合，而得上帝賜的恩典。
2.) We are delivered from law (v. 6). This is the
logical conclusion: the law cannot exercise authority over a dead person. The
Authorized Version reads as though the law died, but Paul wrote, “We having
died to that wherein we were held.” Death means deliverance (note Rom. 6:9–10).
But we were delivered that we might serve. The Christian life is not one of
independence and rebellion. We died to the law that we might be “married to
Christ.” We were delivered from the law that we might serve Christ. This truth
refutes the false accusation that Paul taught lawlessness.
2.) 我们从律法中得到释放（第6节）。这是合乎逻辑的结论：律法不能对死的人行使权力。权威聖經版本記載似乎是律法死了，但是保罗写道：“我们向拘留的處所死去。” 死亡意味着解脱（注意 罗6：9-10）。但是， 却得到了我们可以事奉的拯救。基督徒的生命不是独立和叛逆。我们向法律死，就可以 “與基督結婚”。我们从律法中被释放，就可以侍奉基督。这真理驳斥了指控保罗的教导是不遵守律法的謬論。
What is
different about Christian service as opposed to our old life of sin? To begin
with, the Holy Spirit of God energizes us as we seek to obey and serve the
Lord. (The word spirit ought to be capitalized in Romans 7:6—“newness of
Spirit.”) Under law, no enablement was given. God’s commandments were written
on stones and read to the people. But under grace, God’s Word is written in our
hearts (2 Cor. 3:1–3). We “walk in newness of life” (Rom. 6:4) and serve “in
newness of Spirit.” The believer, then, is no longer under the authority of the
law.
基督徒的侍奉与舊人的罪恶生活相比，有什么不同？ 首先，当我们寻求侍奉和服事主时，上帝的圣灵使祂的活力充满我们。 （在 罗7：6中的“聖靈” 一词應該大写，即 “聖靈的更新”。）根据律法，没有给予任何能力。上帝的诫命写在石头上，读给人听。但是在恩典之下，上帝的话语写在我们的心板上（林後 3：1-3）。我们 “走在更新的生命裡”（罗6：4），“在聖靈的更新的生命” 中侍奉。因此，信徒不再受律法的管辖。
2. The Ministry of the
Law (7:7–13)
2. 律法的職事（7：7-13）
Paul’s
objectors were ready! “What good is the law if we don’t need it anymore? Why, a
teaching such as yours turns the law into sin!” In answering that objection,
Paul explained the ministries of the law, ministries that function even today.
反对保罗的人已经准备好了！ “如果不再需要律法，那對我們有什么好处？为什么，像你这样的教導，将律法变成罪恶！” 保罗在回答这一反对意见时，解释了律法的各種職事，它直到今天仍在运作。
1.) The law reveals sin
(v. 7). “By the law is the knowledge of sin” (Rom. 3:20). “Where no law is,
there is no transgression” (Rom. 4:15). The law is a mirror that reveals the
inner man and shows us how dirty we are (James 1:22–25). Note that Paul did not
use murder, stealing, or adultery in his discussion; he uses coveting. This is
the last of the Ten Commandments, and it differs from the other nine in that it
is an inward attitude, not an outward action. Covetousness leads to the
breaking of the other commandments! It is an insidious sin that most people
never recognize in their own lives, but God’s law reveals it
1.) 律法顯示了罪（第7节）。 “罪的知识在律法中說明”（罗3：20）。 “哪里没有律法，哪里就没有罪形”（罗4：15）。律法像一面镜子，照出了人的内心，向我们展示了內心有多肮脏（雅1：22-25）。注意，保罗在裡的讨论中，没有提到谋杀，偷窃，或通姦。他使用貪婪。这是十诫中的最后一誡，它与其他九个诫命的不同之处，在于它是一种内心的管制，而不是治理外面的行动。贪婪是违反其他诫命的根源！大多数人在自己的生活中从未认识到它是最阴险的罪，但上帝的律法揭示了这重点。
The
Rich Ruler in Mark 10:17 – 27 is a good example of the use of the law to reveal
sin and show a man his need for a Savior. The young man was very moral
outwardly, but he had never faced the sins within. Jesus did not tell him about
the law because the law would save him; He told him about the law because the
young man did not realize his own sinfulness. True, he had never committed
adultery, robbed anyone, given false witness, or dishonored his parents, but
what about covetousness? When Jesus told him to sell his goods and give to the
poor, the man went away in great sorrow. The commandment, “Thou shalt not
covet,” had revealed to him what a sinner he really was! Instead of admitting
his sin, he rejected Christ and went away unconverted.
在馬可福音10章17 – 27等節中，使用富有的官的來求永生的事件，來揭露律法罪恶是非常好的例子，并表明人人需要救世主。这年轻的官在外表上顯出很有道德，但他从未面对过内心貪婪的罪的引發。耶稣没有告诉他律法可以救他。祂只介绍他律法，因为这年轻人没有意识到自己內心的罪性。没错，他从未犯过通姦罪，没有偷竊过，没有作过假見证，或對父母不孝，但是贪婪有沒有呢？ 当耶稣告诉他卖掉他的物品，用來救濟穷人时，他感到非常悲痛地离开了。诫命 “你不可贪图” 向他揭示了他是真正的罪人！他没有认自己的罪，而是拒绝了基督，没有得救地走了。
2.) The law arouses sin (vv. 8–9). Since Paul was
a devout Pharisee, seeking to obey the law before his conversion, it is easier
to understand these verses. (Read Phil. 3:1–11 and Gal. 1 for other
autobiographical data on Paul’s relationship to the law in his unconverted
days.) Keep in mind too that “the strength of sin is the law” (1 Cor. 15:56).
Since we have a sinful nature, the law is bound to arouse that nature the way a
magnet draws steel.
2.) 律法發動罪（8-9兩节）。由于保罗是虔诚的法利赛人，他在悔改歸依基督之前，寻求遵守律法，因此比較容易理解这些经節。 （有关保罗在未悔改时期与律法的关系的其他自传资料，请阅读 腓3：1-11 和 加1章）也要牢记 “罪的權勢就是律法”（林前15:56） ）。由于我们具有舊人的罪性，因此律法必定会像磁铁吸引钢一样激发这罪性。
Something
in human nature wants to rebel whenever a law is given. I was standing in
Lincoln Park in Chicago, looking at the newly painted benches; and I noticed a
sign on each bench: “Do Not Touch.” As I watched, I saw numbers of people
deliberately reach out and touch the wet paint! Why? Because the sign told them
not to! Instruct a child not to go near the water, and that is the very thing
he will do! Why? “Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be” (Rom. 8:7).
只要給予律法，舊人的罪性中的某些东西就想叛逆。我站在芝加哥的林肯公园，看着新油漆的长凳。我注意到每个长凳上都有标语寫著：“请勿触摸。” 正如我所看到的，有许多人故意伸出手去碰湿的油漆！为什么？ 因为标志告诉他们不要！ 教導孩子不要靠近水旁，他們却偏偏要去做！为什么？ “原來體貼肉體的，就是與上帝為仇：因为不服上帝的律法，也是不能服”（罗8：7）。
Believers
who try to live by rules and regulations discover that their legalistic system
only arouses more sin and creates more problems. The churches in Galatia were
very legalistic, and they experienced all kinds of trouble. “But if ye bite and
devour one another, take heed that ye be not consumed one of another” (Gal.
5:15). Their legalism did not make them more spiritual; it made them more
sinful! Why? Because the law arouses sin in our nature.
信徒企圖遵守规章制度去生活，却发现他们的律法系統，只会激起更多的罪，并引發更多的问题。加拉太教会非常遵守律法，他们却遇到了各式各样的麻烦。 “你们要謹慎，若相咬相吞，只怕要彼此消滅了”（加 5:15）。他们的律法主义并不能使他们更屬靈; 却使他们更加犯罪！为什么？因为律法在我们舊人的罪性中引起發出罪來。
3.) The law kills (vv. 10–11). “For if there had
been a law given which could have given life, verily righteousness should have
been by the law” (Gal. 3:21). But the law cannot give life: it can only show
the sinner that he is guilty and condemned. This explains why legalistic
Christians and churches do not grow and bear spiritual fruit. They are living
by law, and the law always kills. Few things are more dead than an orthodox
church that is proud of its “high standards” and tries to live up to them in
its own energy. Often the members of such a church start to judge and condemn
one another, and the sad result is a church fight and then a church split that
leaves members—or former members—angry and bitter.
3.) 律法杀人（10-11等节）。 “這樣律法是與上帝的應許反對嗎? ……若曾傳一個叫人得生的律法，義就誠然本乎律法了”（加3:21）。但是律法不能叫人得生命：它只能向罪人顯明他有罪，并且當受懲罰。这就解释了为什么遵守律法主义的基督徒和教会不能成长并結出屬靈的果子。他们是依律法生活，法律永远是殺人的。没有什么东西比东正教更使人死的，他們以其 “高标准” 而自豪，并力图以自己的能力去实现它们。通常，这样的教会的成员會开始互相論斷和谴责，可悲的结果是一场教会斗争，然后教堂分裂，使成员（或前成员）感到愤怒和痛苦。
As the
new Christian grows, he comes into contact with various philosophies of the
Christian life. He can read books, attend seminars, listen to tapes, and get a
great deal of information. If he is not careful, he will start following a
human leader and accept his teachings as law. This practice is a very subtle
form of legalism, and it kills spiritual growth. 随着新基督徒的成长，他开始接触各种基督徒生活哲学。他可以阅读书籍，参加研讨会，听录音带并获得大量信息。如果他不小心，他将开始跟随人的领袖，并接受他的教義为律法。这种做法是律法主義的非常微妙的形式，它扼杀了靈命的成长。
No
human teacher can take the place of Christ; no book can take the place of the
Bible. Men can give us information, but only the Spirit can give us
illumination and help us understand spiritual truths. The Spirit enlightens us
and enables us; no human leader can do that.
没有人為的老师能代替基督。没有书可以代替圣经。人可以给我们信息，但是只有圣灵才能给我们光亮，帮助我们理解属灵的真理。圣灵启迪我们并使我们得以成长；没有人為的领袖能做到这一点。
4.) The law shows the sinfulness of sin (vv.
12–13). Unsaved people know that there is such a thing as sin, but they do not
realize the sinfulness of sin. Many Christians do not realize the true nature
of sin. We excuse our sins with words like “mistakes” or “weaknesses,” but God
condemns our sins and tries to get us to see that they are “exceedingly
sinful.” Until we realize how wicked sin really is, we will never want to
oppose it and live in victory.
4.) 律法表明了罪的罪形（12-13兩节）。未得救的人知道有罪这样的东西，但是他们没有意识到罪的罪形。许多基督徒没有意识到罪的真实本性。我们用 “错误” 或 “懦弱” 之类的單词来为自己的犯罪辩護，但上帝懲罰我们所犯的罪形，并试图使我们看到它们 “极度的邪惡”。直到我们意识到罪到底有多麼邪恶之前，我们将永远不会反对它，去过胜利的生活。
Paul’s
argument here is tremendous: (1) the law is not sinful—it is holy, just, and
good; (2) but the law reveals sin, arouses sin, and then uses sin to slay us;
if something as good as the law accomplishes these results, then something is
radically wrong somewhere; (3) conclusion: see how sinful sin is when it can
use something good like the law to produce such tragic results. Sin is indeed
“exceedingly sinful.” The problem is not with the law; the problem is with my
sinful nature. This prepares the way for the third topic in this chapter.
保罗在这里的论点是偉大的：（1）律法不是罪 — 它是圣洁，公正和善良的； （2）但是律法揭露了罪，激起了罪的發動，然后利用罪來杀死我们；如果某项律法能达到这些效果，那么律法在某處就引發根本的错误； （3）结论：看看当罪可以使用诸如律法的好东西，来产生如此悲惨的结果时，罪該死的東西。罪确实是 “极度的罪惡”。问题不在于律法。问题出在老我的罪性。这为本章第三个主题做准备。
3. The Inability of
the Law (7:14–25)
3. 律法的无能（7：14-25）
Having explained
what the law is supposed to do, Paul now explains what the law cannot do.
保罗解释了律法可能會做什么之后，现在解释律法不能做什么。
1.) The law cannot
change you (v. 14). The character of the law is described in four words: holy,
just, good, and spiritual. That the law is holy and just, nobody can deny,
because it came from the holy God who is perfectly just in all that He says and
does. The law is good. It reveals God’s holiness to us and helps us to see our
need for a Savior.
1.) 律法不能改变你（第14节）。律法的性质用四个單词来描述：圣洁，公正，善良和属灵。律法是神圣而公正的，没有人可以否认，因为律法来自圣洁的上帝，凡祂所说的和所做的一切完全是公義的。律法是好的。它向我们揭示了上帝的圣洁，并帮助我们看到了我们对救主的需求。
What
does it mean that the law is “spiritual”? It means that the law deals with the
inner man, the spiritual part of man, as well as with the outer actions. In the
original giving of the law in Exodus, the emphasis was on the outward actions.
But when Moses restated the law in Deuteronomy, he emphasized the inner quality
of the law as it relates to man’s heart. This spiritual emphasis is stated
clearly in Deuteronomy 10:12–13. The repetition of the word love in Deuteronomy
also shows that the deeper interpretation of the law relates to the inner man
(Deut. 4:37; 6:4–6; 10:12; 11:1; 30:6, 16, 20).
律法是 “屬靈的” 是什么意思？这意味着律法涉及人的內心，人的屬靈部分以及人外在的行为。在出埃及记最初颁布的律法中，重点是針對外在行为。但是，当摩西在申命记中重申律法时，他强调了律法的内在品质，因为它与人的內心有关。在申命记10章12-13兩節更清楚地强调了这种屬靈上的闡釋。在申命记中重复 “爱” 這單词还表明，对律法的更深层次的解释与人的內心有关（申4：37； 6：4-6; 10:12; 11：1; 30：6，16，20 ）。
待續
Our
nature is carnal (fleshly), but the law’s nature is spiritual. This explains
why the old nature responds as it does to the law. It has well been said, “The
old nature knows no law, the new nature needs no law.” The law cannot transform
the old nature; it can only reveal how sinful that old nature is. The believer
who tries to live under law will only activate the old nature; he will not
eradicate it.
我们的舊人是肉体，但律法的本性是屬靈的。这就解释了为什么旧人的本性如何对律法會做出那样的反应。众所周知，“旧人不懂律法，新人自然不需要律法。” 律法不能改变旧人的本性；它只能揭示旧人的罪性。试图依照律法生活的信徒，只会使旧人的本性再現。他不能根除它。
2.) The law cannot
enable you to do good (vv. 15–21). Three times in this passage Paul stated that
sin dwells in us (Rom. 7:14, 18, 20). He was referring, of course, to the old
nature. It is also true that the Holy Spirit dwells in us; and in Romans 8,
Paul explained how the Spirit of God enables us to live in victory, something
the law cannot help us do.
2.) 律法不能使你做好事（15-21等节）。保罗在这段经文中三遍说罪住在我们里面（罗7：14、18、20）。当然，他指的是舊人的本性。的确，圣灵住在我们里面。保罗在罗马书第8章中解释，上帝的灵如何使我们活在胜利中，这是律法无法帮助我们做到的。
The
many pronouns in this section indicate that the writer is having a problem with
self. This is not to say that the Christian is a split personality, because he
is not. Salvation makes a man whole. But it does indicate that the believer’s
mind, will, and body can be controlled either by the old nature or the new
nature, either by the flesh or the Spirit. The statements here indicate that
the believer has two serious problems: (1) he cannot do the good he wants to
do, and (2) he does the evil that he does not want to do.
在本段中有许多代词表明作者在自我方面有疑问。这并不是说基督徒是分裂的人格，因为他不是。救恩使人的人格完整。但这确实表明信徒的思想，意志，和肉体可以被旧人或新生命所控制，或是肉体还是圣灵所控制。該陈述說明信徒有两个严重的问题：（1）他不能做想做的善事，（2）他偏偏要做不想做的恶事。
Does
this mean that Paul could not stop himself from breaking God’s law, that he was
a liar and thief and murderer? Of course not! Paul was saying that of himself
he could not obey God’s law, and that even when he did, evil was still present
with him. No matter what he did, his deeds were tainted by sin. Even after he
had done his best, he had to admit that he was “an unprofitable servant” (Luke
17:10). “So I find this law at work: when I want to do good, evil is right
there with me” (Rom. 7:21 niv). This, of course, is a different problem from
that in Romans 6. The problem there was, “How can I stop doing bad things?”
while the problem here is, “How can I ever do anything good?”
这是否意味着保罗无法阻止自己违反上帝的律法，他是骗子，贼，和谋杀者嗎？当然不是！保罗说自己无法遵守上帝的律法，即使他这样做了，邪恶仍然存在。不管他做什么，他的行为都被罪所污染。即使尽了最大的努力，他也不得不承认自己是 “沒有用的仆人”（路17:10）。 “所以我发现这条律法挾持我：当我想做善事时，邪恶就與我同在”（罗7:21 新國際版）。誠然，这是与罗马书6章中不同的问题。在那裡的问题是，“我如何能停止去做坏事？” 而这里的问题是：“我怎么能去做得好事？”
The
legalist says, “Obey the law and you will do good and live a good life.” But
the law only reveals and arouses sin, showing how sinful it is! It is
impossible for me to obey the law because I have a sinful nature that rebels
against the law. Even if I think I have done good, I know that evil is present.
The law is good, but by nature, I am bad! So, the legalist is wrong: the law
cannot enable us to do good.
律法主義者说，“遵守律法，就会做好事，过美好的生活。” 但是律法只会揭露和激發罪，表明罪有多麼的邪恶！我不可能遵守法律，因为我有违背律法的罪的舊人在我裡面。即使我认为自己做得很好，我知道邪恶會出現。律法是好的，但在舊人的罪性上讲，我是不好的！因此，律法主義错了：律法不能使我们行善。
3.) The law cannot set
you free (vv. 21–24). The believer has an old nature that wants
to keep him in bondage; “I will get free from these old sins!” the Christian
says to himself. “I determine here and now that I will not do this any longer.”
What happens? He exerts all his willpower and energy, and for a time succeeds,
but then when he least expects it, he falls again. Why? Because he tried to
overcome his old nature with law, and the law cannot deliver us from the old
nature. When you move under the law, you are only making the old nature
stronger because “the strength of sin is the law” (1 Cor. 15:56). Instead of
being a dynamo that gives us power to overcome, the law is a magnet that draws
out of us all kinds of sin and corruption. The inward man may delight in the
law of God (Ps. 119:35), but the old nature delights in breaking the law of
God. No wonder the believer under law becomes tired and discouraged, and
eventually gives up! He is a captive, and his condition is “wretched.” (The
Greek word indicates a person who is exhausted after a battle.) What could be
more wretched than exerting all your energy to try to live a good life, only to
discover that the best you do is still not good enough!
3.) 律法不能釋放你得自由（21-24等节）。信徒具有舊人的罪性，束缚他自己。基督徒对自己说，“我想從旧人的罪性釋放出來！我现在就在這裡决定不再做这事。” 到底怎么了？ 他尽力而为，得到一时的成功，但后来，是他最不期望的事，他又再次失敗跌倒了。为什么？ 因为他试图用律法来克服他的旧人罪性，而律法無能為力。当您根据律法行事时，只是在使旧人的罪性更加牢固，因为 “律法使罪發動”（林前15:56）。律法并没有赋予我们制止罪發動的能力，而是吸引我们犯各种罪恶和墮入腐败的電磁铁。人的內心可能想望上帝的律法（诗119：35），但旧人有破碎上帝律法的罪性。难怪守律法的信徒会变得厭倦和沮丧，最终還是放弃！他是俘虏，他的情况進入 “癱瘓”。 （希腊语表示人在战斗之后精疲力尽的狀態。）有什么比这更令人沮丧，當自己竭尽全力要过美好的生活，却僅僅发现自己所做的还是不够好！
Is
there any deliverance? Of course! “I thank God that there is Someone who shall
deliver me—Jesus Christ our Lord!” Because the believer is united to Christ, he
is dead to the law and no longer under its authority. But he is alive to God
and able to draw on the power of the Holy Spirit. The explanation of this
victory is given in Romans 8.
有救吗？ 有！ “感谢上帝，有我们的主耶稣基督來拯救我！” 因为信徒与基督联合，所以他对律法是已经死了，不再受律法的管辖。但是他对上帝是活着的，并能够靠圣灵的大能形事。罗马书第8章对此種胜利作了解释。
The
final sentence in the chapter does not teach that the believer lives a divided
life: sinning with his flesh but serving God with his mind. This would mean
that his body was being used in two different ways at the same time, and this
is impossible. The believer realizes that there is a struggle within him
between the flesh and the Spirit (Gal. 5:16–18), but he knows that one or the
other must be in control.
本章最后的一句话并未教导信徒过着獨身的生活：以帶有罪性的肉身順服罪的律; 而以內心順服上帝的律。这意味着同时使用两种不同方式使用他的身体，这是不可能的。信徒意识到在他身內，肉体与圣灵之间存在相互的挣扎（加5：16-18），但他知道必须要控制一方。
By “the
mind” Paul meant “the inward man” (Rom. 7:22) as opposed to “the flesh” (Rom.
7:18). He amplified this thought in Romans 8:5–8. The old nature cannot do
anything good. Everything the Bible says about the old nature is negative: “no
good thing” (Rom. 7:18); “the flesh profiteth nothing” (John 6:63); “no
confidence in the flesh” (Phil. 3:3). If we depend on the energy of the flesh,
we cannot serve God, please God, or do any good thing. But if we yield to the
Holy Spirit, then we have the power needed to obey His will. The flesh will
never serve the law of God because the flesh is at war with God. But the Spirit
can only obey the law of God! Therefore, the secret of doing good is to yield
to the Holy Spirit.
保罗用 “心思” 来表示 “内心”（罗7：22），是針對 “肉身” 說的（罗7：18）。他在罗马书8章5-8等節中，把这种思想更擴展開來。舊人的罪性不能做好事。圣经所说的关于旧人罪性都是负面的：“没有好事”（罗7：18）; “肉體无益”（约6:63）； “对肉體不可靠”（腓3：3）。若我们依靠肉体的能力，就不能事奉上帝，及使祂喜悅，或做任何善事。但是，如果我们順服圣灵，那么就有能力委身於祂的旨意。肉体永远不会順服上帝的律法，因为肉体与上帝交战。但是圣灵却只能順服上帝的律法！因此，行善的秘诀就是順服于圣灵。
Paul hinted
at this in the early verses of this chapter when he wrote, “That we should
bring forth fruit unto God” (Rom. 7:4). Just as we are dead to the old nature,
so we are dead to the law. But we are united to Christ and alive in Christ, and
therefore can bring forth fruit unto God. It is our union with Christ that
enables us to serve God acceptably. “For it is God which worketh in you, both
to will and to do of His good pleasure” (Phil. 2:13). That solved Paul’s
problem in Romans 7:18: “For to will is present with me; but how to perform
that which is good I find not.”
保罗暗示了这一点在本章初期的經節中，他写道，“我们应向上帝结出果子來”（罗7：4）。就像我们对舊人的罪性死了一样，对律法我们也死了。但是我们与基督联合，在基督里復活，因此可以向上帝结出果子。正是我们与基督的结合使我们能够服侍上帝。 “因为有上帝在你里面行事，要尽心尽力去做討祂的喜悅的事”（腓2:13）。保罗在罗马书7章18節中解决了他的问题：“因為立志行善由得我，只是行出來由不得我。”
The old
nature knows no law and the new nature needs no law. Legalism makes a believer
wretched because it grieves the new nature and aggravates the old nature! The
legalist becomes a Pharisee whose outward actions are acceptable, but whose
inward attitudes are despicable. No wonder Jesus called them “whited
sepulchres, which indeed appear beautiful outward, but are within full of dead
men’s bones, and of all uncleanness” (Matt. 23:27). How wretched can you get!
旧人的罪性不知道律法，新人却不需要律法。律法主义使信徒破碎，因为它使新人感到悲痛，并加剧旧人的罪性！律法主義形成了法利赛人，法利赛人的外表举止是可以接受的，但其内在的心态却是卑鄙的。难怪耶稣称它们为 “白色粉飾的坟墓，外表看上去确实很漂亮，但在裡面全是死人的骨头，充满了一切肮脏的東西”（太23:27）。你有多麼的敗壞可怜！
The
best is yet to come! The next chapter explains the work of the Holy Spirit in
overcoming the bad and producing the good.
最好的还在后头！下一章解释了圣灵能克服去做坏事，和如何去行善事。
