1540 英翻中(羅馬書第八章) 

CHAPTER EIGHT Romans 9 DID GOD MAKE A MISTAKE? 

Paul hinted at this ministry of intercession in Romans 5:9–10. We are not only saved by His death, but we are also saved by His life. “Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them” (Heb. 7:25 niv). Peter sinned against the Lord, but he was forgiven and restored to fellowship because of Jesus Christ. “Simon, Simon, listen! Satan has asked permis sion to sift all of you like wheat, but I have prayed especially for you that your own faith may not utterly fail” (Luke 22:31–32, Williams). He is interceding for each of us, a ministry that assures us that we are secure. Christ loves us (vv. 35–39). In Romans 8:31–34 Paul proved that God cannot fail us, but is it possible that we can fail Him? Suppose some great trial or temptation comes, and we fail? Then what? Paul deals with that problem in this final section and explains that nothing can separate us from the love of Jesus Christ. To begin with, God does not shelter us from the difficulties of life because we need them for our spiri tual growth (Rom. 5:3–5). In Romans 8:28 God assures us that the difficulties of life are working for us and not against us. God permits trials to come that we might use them for our good and His glory. We endure trials for His sake (Rom. 8:36), and since we do, do you think that He will desert us? Of course not! Instead, He is closer to us when we go through the dif ficulties of life. Furthermore, He gives us the power to conquer (Rom. 8:37). We are “more than conquerors,” literally, “we are superconquerors” through Jesus Christ! He gives us victory and more victory! We need not fear life Itseems strange that Paul would interrupt his discus sion of salvation and devote a long section of three chapters to the nation of Israel. Why didn’t he move from the doctrinal teaching of Romans 8 to the practi cal duties given in Romans 12—15? A careful study of Romans 9—11 reveals that this section is not an inter ruption at all; it is a necessary part of Paul’s argument for justification by faith. To begin with, Paul was considered a traitor to the Jewish nation. He ministered to Gentiles, and he taught freedom from the law of Moses. He had preached in many synagogues and caused trouble, and no doubt many of the Jewish believers in Rome had heard of his questionable reputation. In these chapters, Paul showed his love for Israel and his desire for their welfare. This is the personal reason for this discussion. But there was a doctrinal reason. Paul had argued in Romans 8 that the believer is secure in Jesus Christ and that God’s election would stand (Rom. 8:28–30). But someone might ask, “What about the Jews? They were chosen by God, and yet now you tell us they are set aside and God is building His church. Did God fail to keep His promises to Israel?” In other words, the very character of God was at stake. If God was not faithful to the Jews, how do we know He will be faithful to the church? The emphasis in Romans 9 is on Israel’s past elec tion, in Romans 10 on Israel’s present rejection, and in Romans 11 on Israel’s future restoration. Israel is the only nation in the world with a complete his tory—past, present, and future. In Romans 9, Paul defended the character of God by showing that 432 Romans 9 Israel’s past history actually magnified the attributes of God. He specifically named four attributes of God: His faithfulness (Rom. 9:1–13), righteousness (Rom. 9:14–18), justice (Rom. 9:19–29), and grace (Rom. 9:30–33). You will note that these divisions corre spond with Paul’s three questions: “Is there unrighteousness with God?” (Rom. 9:14), “Why doth he find fault?” (Rom. 9:19), and “What shall we say then?” (Rom. 9:30). God’s Faithfulness (9:1–13) It is remarkable how Paul moved from the joy of Romans 8 into the sorrow and burden of Romans 9. When he looked at Christ, he rejoiced, but when he looked at the lost people of Israel, he wept. Like Moses (Ex. 32:30–35), he was willing to be cursed and sepa rated from Christ if it would mean the salvation of Israel. What a man this Paul was! He was willing to stay out of heaven for the sake of the saved (Phil. 1:22–24), and willing to go to hell for the sake of the lost. His theme was God’s election of Israel, and the first thing he dealt with was the blessing of their election (Rom. 9:4–5). Israel was adopted by God as His own people (Ex. 4:22–23). He gave them His glory in the tabernacle and the temple (Ex. 40:34–38; 1 Kings 8:10–11). The glory Moses beheld on Mount Sinai came to dwell with Israel (Ex. 24:16–17). God gave Israel His covenants, the first to Abraham, and then additional covenants to Moses and to David. He also gave them His law to govern their political, social, and religious life, and to guarantee His blessing if they obeyed. He gave them “the service of God,” referring to the ministry in the tabernacle and the temple. He gave them the promises and the patriarchs (“the fathers” in Rom. 9:5). The purpose of all of this blessing was that Jesus Christ, through Israel, might come into the world. (Note that Rom. 9:5 affirms that Jesus Christ is God.) All of these blessings were given freely to Israel and to no other nation. But in spite of these blessings, Israel failed. When the Messiah appeared, Israel rejected Him and cruci fied Him. No one knew this better than Paul, because in his early days he had persecuted the church. Does Israel’s failure mean that God’s Word has failed? (The Greek word translated “taken none effect” pictures a ship going off its course.) The answer is, “No! God is faithful no matter what men may do with His Word.” Here Paul explains the basis for Israel’s election. It was not of natural descent (vv. 6–10). As we saw in Romans 2:25–29, there is a difference between the natural seed of Abraham and the spiritual children of Abraham. Abraham actually had two sons, Ishmael (by Hagar) and Isaac (by Sarah). Since Ishmael was the firstborn, he should have been chosen, but it was Isaac that God chose. Isaac and Rebecca had twin sons, Esau and Jacob. As the firstborn, Esau should have been chosen, but it was Jacob that God chose. And Esau and Jacob had the same father and mother, unlike Ishmael and Isaac, who had the same father but different mothers. God did not base His election on the physical. Therefore, if the nation of Israel— Abraham’s physical descendants—has rejected God’s Word, this does not nullify God’s elective purposes at all. It is not of human merit (vv. 11–13). God chose Jacob before the babies were born. The two boys had done neither good nor evil, so God’s choice was not based on their character or conduct. Romans 9:13 is a reference to Malachi 1:2–3 and refers to nations (Israel and Edom) and not individual sinners. God does not hate sinners. John 3:16 makes it clear that He loves sinners. The statement here has to do with national election, not individual. Since God’s election of Israel does not depend on human merit, their dis obedience cannot nullify the elective purposes of God. God is faithful even though His people are unfaithful. God’s Righteousness (9:14–18) The fact that God chose one and not the other seems to indicate that He is unrighteous. “Is there unright eousness with God?” Paul asked, and then he replied, “God forbid!” It is unthinkable that the holy God should ever commit an unrighteous act. Election is always totally a matter of grace. If God acted only on the basis of righteousness, nobody would ever be saved. Paul quoted Exodus 33:19 to show that God’s mercy and compassion are extended according to God’s will and not man’s will. All of us deserve condemnation— not mercy. The reference in Exodus 33 deals with Israel’s idolatry while Moses was on the mount receiv ing the law. The whole nation deserved to be destroyed, yet God killed only three thousand people—not because they were more wicked or less godly, but purely because of His grace and mercy. Paul then quoted Exodus 9:16, using Pharaoh as an illustration. Moses was a Jew; Pharaoh was a Gentile, yet both were sinners. In fact, both were murderers! Both saw God’s wonders. Yet Moses was saved and Pharaoh was lost. God raised up Pharaoh that He might reveal His glory and power, and He had mercy on Moses that He might use him to deliver the people of Israel. Pharaoh was a ruler, and Moses was a slave, yet it was Moses who experienced the mercy and com passion of God—because God willed it that way. God is sovereign in His work and acts according to His own will and purposes. So it was not a matter of righteous ness but of the sovereign will of God. God is holy and must punish sin, but God is lov ing and desires to save sinners. If everybody is saved, it would deny His holiness, but if everybody is lost, it would deny His love. The solution to the problem is God’s sovereign election. A seminary professor once said to me, “Try to explain election, and you may lose your mind; but explain it away and you will lose your soul!” God chose Israel and condemned Egypt, because this was His sovereign purpose. Nobody can condemn 433 Romans 9 God for the way He extends His mercy, because God is righteous. Before leaving this section, we need to discuss the “hardening” of Pharaoh (Rom. 9:18). This hardening process is referred to at least fifteen times in Exodus 7—14. Sometimes we are told that Pharaoh hardened his heart (Ex. 8:15, 19, 32), and other times that God hardened Pharaoh’s heart (Ex. 9:12; 10:1, 20, 27). By declaring His Word and revealing His power, God gave Pharaoh opportunity to repent, but instead, Pharaoh resisted God and hardened his heart. The fault lay not with God but Pharaoh. The same sunlight that melts the ice also hardens the clay. God was not unrighteous in His dealings with Pharaoh because He gave him many opportunities to repent and believe. God’s Justice (9:19–29) But this fact of God’s sovereign will only seems to cre ate a new problem. “If God is sovereign, then who can resist Him? And if one does resist Him, what right does He have to judge?” It is the age-old question of the jus tice of God as He works in human history. I recall sharing in a street meeting in Chicago and passing out tracts at the corner of Madison and Kedzie. Most of the people graciously accepted the tracts, but one man took the tract and with a snarl crumpled it up and threw it in the gutter. The name of the tract was “Four Things God Wants You to Know.” “There are a few things I would like God to know!” the man said. “Why is there so much sorrow and tragedy in this world? Why do the innocent suffer while the rich go free? Bah! Don’t tell me there’s a God! If there is, then God is the biggest sinner that ever lived!” And he turned away with a sneer and was lost in the crowd. We know that God by nature is perfectly just. “Shall not the Judge of all the earth do right?” (Gen. 18:25). It is unthinkable that God would will an unjust purpose or perform an unjust act. But at times it seems that He does just that. He had mercy on Moses but condemned Pharaoh. Is this just? He elected Israel and rejected the other nations. Is this just? Paul gives three answers to this charge. Who are we to argue with God (vv. 19–21)? This is a logical argument. God is the Potter and we are the clay. God is wiser than we are, and we are foolish to question His will or to resist it. (The reference here is to Isa. 45:9.) To be sure, the clay has no life and is pas sive in the potter’s hand. We have feelings, intellect, and willpower, and we can resist Him if we choose. (See Jer. 18, where this thought is developed.) But it is God who determines whether a man will be a Moses or a Pharaoh. Neither Moses, nor Pharaoh, nor anyone else, could choose his parents, his genetic structure, or his time and place of birth. We have to believe that these matters are in the hands of God. However, this does not excuse us from responsibil ity. Pharaoh had great opportunities to learn about the true God and trust Him, and yet he chose to rebel. Paul did not develop this aspect of truth because his theme was divine sovereignty, not human responsibility. The one does not deny the other, even though our finite minds may not fully grasp them both. God has His purposes (vv. 22–24). We must never think that God enjoyed watching a tyrant like Pharaoh. He endured it. God said to Moses, “I have surely seen the affliction of my people … and have heard their cry … for I know their sorrows” (Ex. 3:7). The fact that God was long suffering indicates that He gave Pharaoh opportunities to be saved (see 2 Peter 3:9). The word fitted in Romans 9:22 does not suggest that God made Pharaoh a “vessel of wrath.” The verb is in what the Greek grammarians call the middle voice, making it a reflexive action verb. So, it should read: “fitted himself for destruction.” God prepares men for glory (Rom. 9:23), but sinners prepare themselves for judgment. In Moses and Israel, God revealed the riches of His mercy; in Pharaoh and Egypt, He revealed His power and wrath. Since neither deserved any mercy, God cannot be charged with injustice. Ultimately, of course, God’s purpose was to form His church from both Jews and Gentiles (Rom. 9:24). Believers today are, by God’s grace, “vessels of mercy” that He is preparing for glory, a truth that reminds us of Romans 8:29–30. All of this was prophesied (vv. 25–29). First Paul quoted Hosea 2:23, a statement declaring that God would turn from the Jews and call the Gentiles. Then he cited Hosea 1:10 to prove that this new people being called would be God’s people and “children of the living God.” He then quoted Isaiah 10:22–23 to show that only a remnant of Israel would be saved, while the greater part of the nation would suffer judg ment. Romans 9:28 probably refers to God’s work of judgment during the tribulation, when the nation of Israel will be persecuted and judged, and only a small remnant left to enter into the kingdom when Jesus Christ returns to earth. But the application for today is clear: only a remnant of Jews is believing, and they, together with the Gentiles, are the “called of God” (Rom. 9:24). The final quotation from Isaiah 1:9 emphasized the grace of God in sparing the believing remnant. Now, what does all of this prove? That God was not unjust in saving some and judging others, because He was only fulfilling the Old Testament prophecies given centuries ago. He would be unjust if He did not keep His own Word. But even more than that, these prophe cies show that God’s election has made possible the salvation of the Gentiles. This is the grace of God. At the Exodus, God rejected the Gentiles and chose the Jews, so that, through the Jews, He might save the Gentiles. The nation of Israel rejected His will, but this did not defeat His purposes. A remnant of Jews does believe and God’s Word has been fulfilled. So far, Paul had defended the character of God by showing His faithfulness, His righteousness, and His justice. Israel’s rejection had not canceled God’s 434 Romans 9—10 election; it had only proved that He was true to His character and His purposes. God’s Grace (9:30–33) Paul moved next from divine sovereignty to human responsibility. Note that Paul did not say “elect” and “nonelect,” but rather emphasized faith. Here is a par adox: the Jews sought for righteousness but did not find it, while the Gentiles, who were not searching for it, found it! The reason? Israel tried to be saved by works and not by faith. They rejected “grace righteous ness” and tried to please God with “law righteousness.” The Jews thought that the Gentiles had to come up to Israel’s level to be saved; when actually the Jews had to go down to the level of the Gentiles to be saved. “For there is no difference: for all have sinned and come short of the glory of God” (Rom. 3:22–23). Instead of permitting their religious privileges (Rom. 9:1–5) to lead them to Christ, they used these privileges as a sub stitute for Christ. But see the grace of God: Israel’s rejection means the Gentiles’ salvation! Paul’s final quotation was from Isaiah 28:16. It referred to Christ, God’s Stone of salva tion (see Ps. 118:22). God gave Christ to be a Foundation Stone, but Israel rejected Him and He became a stumbling stone. Instead of “rising” on this Stone, Israel fell (Rom. 11:11), but, as we shall see, their fall made possible the salvation of the Gentiles by the grace of God. Weneed to decide what kind of righteousness we are seeking, whether we are depending on good works and character, or trusting Christ alone for salvation. God does not save people on the basis of birth or behavior. He saves them “by grace, through faith” (Eph. 2:8–9). It is not a question of whether or not we are among God’s elect. That is a mystery known only to God. He offers us His salvation by faith. The offer is made to “whosoever will” (Rev. 22:17). After we have trusted Christ, then we have the witness and evidence that we are among His elect (Eph. 1:4–14; 1 Thess. 1:1–10). But first we must trust Him and receive by faith His righteousness that alone can guarantee heaven. No one will deny that there are many mysteries connected with divine sovereignty and human respon sibility. Nowhere does God ask us to choose between these two truths, because they both come from God and are a part of God’s plan. They do not compete; they cooperate. The fact that we cannot fully under stand how they work together does not deny the fact that they do. When a man asked Charles Spurgeon how he reconciled divine sovereignty and human responsibility, Spurgeon replied: “I never try to recon cile friends!” But the main thrust of this chapter is clear: Israel’s rejection of Christ does not deny the faithfulness of God. Romans 9 does not negate Romans 8. God is still faithful, righteous, just, and gracious, and He can be depended on to accomplish His purposes and keep His promises.

1539 葵翻中(羅馬書七章) FREEDOM AND FULFILLMENT 自由与实现 03/04/2026

1539英翻中 (羅馬書七章)      FREEDOM AND FULFILLMENT    自由与实现   03/04/2026 

CHAPT.  7         Freedom and Fulfillment         Romans 8 : 1 - 39
第七課               自由与实现                                罗马书  8  : 1 – 39
           
On January 6, 1941, President Franklin Delano Roosevelt addressed Congress on the state of the war in Europe. Much of what he said that day has been forgotten. But at the close of his address, he said that he looked forward “to a world founded upon four essential human freedoms.” He named them: freedom of speech, freedom of worship, freedom from want, and freedom from fear. These words are still remembered, even though their ideals have not yet been realized everywhere in the world.
1941年1月6日，富兰克林·德拉诺·罗斯福总统就欧洲战争的状况向国会发表讲话。他那天的演講大多都遗忘了。但是在结束时说，他期待着 “建立在四个基本人类自由基础上的世界。”  他给它们定名為：言论自由，信仰自由，免于匮乏和免于恐惧的自由。即使在世界各地尚未实现這的理想，但這四個自由的单词仍然被记住。
 
Romans 8 is the Christian’s “Declaration of Freedom,” for in it Paul declares the four spiritual freedoms we enjoy because of our union with Jesus Christ. A study of this chapter shows the emphasis on the Holy Spirit, who is mentioned nineteen times. “Where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17).
罗马书8章是基督徒的 “自由宣言”，因为其中保罗宣告了我们与耶稣基督結合後，而享有的四项属灵自由。对这章的研究显示了对圣灵的重视，圣灵被提到了19次之多。 “主的灵在哪里，哪里就有自由”（林前2：3：17）。
 
1.  Freedom from Judgment—No Condemnation (8:1–4)
1.  不受审判的自由   — 不定罪（8：1-4）

Romans 3:20 shows the “therefore” of condemnation, but Romans 8:1 gives the “therefore” of no condemnation—a tremendous truth and the conclusion of a marvelous argument. (The words “who walk not … etc.” do not belong here according to the best manuscripts. There are no conditions for us to meet.) The basis for this wonderful assurance is the phrase “in Christ Jesus.” In Adam, we were condemned. In Christ, there is no condemnation!
罗马书3章20節表示定罪的  “所以然”，但罗马书8章1節给出了不定罪的 “源由”  —  是偉大的真理，并得出了奇妙论据的結論。 （按照最好的手抄本，“不走的人……等” 这些词句應該不出現在这里。因為没有条件可以對我們說明。）这奇妙的確據的基础是 “在基督耶稣里”。 在亚当，我们受到谴责。在基督里，就没有谴责！
 
The verse does not say “no mistakes” or “no failures,” or even “no sins.” Christians do fail and make mistakes, and they do sin. Abraham lied about his wife; David committed adultery; Peter tried to kill a man with his sword. To be sure, they suffered consequences because of their sins, but they did not suffer condemnation.
这节经文没有说 “没有错误” 或 “不會失败”，甚至說 “没有罪”。基督徒确实會失败，并犯错误，他们肯定會犯罪。亚伯拉罕对他的妻子撒谎。大卫犯姦淫；彼得试图用剑杀人。可以肯定的是，他们因自己的罪而遭受了后果，但没有受到定罪。

The law condemns, but the believer has a new relationship to the law, and therefore he cannot be condemned. Paul made three statements about the believer and the law, and together they add up to no condemnation.
律法定罪，但信徒對律法有新的关系，因此不能定罪。保罗就信徒和律法发表了三次宣言，總之，他们不能定罪。
 
1.)  The law cannot claim you (v. 2). You have been made free from the law of sin and death. You now have life in the Spirit. You have moved into a whole new sphere of life in Christ. “The law of sin and death” is what Paul described in Romans 7:7–25. “The law of the Spirit of life” is described in Romans 8. The law no longer has any jurisdiction over you: you are dead to the law (Rom. 7:4) and free from the law (Rom. 8:2).
1.)  律法无法挾持你（第2节）。你已脱离罪和死亡的律。现在上帝賜你生命圣灵。你已经进入了基督生命的全新领域。保罗在罗马书7章7-25等節中，描述了 “罪与死的律”。罗马书第8章描述了 “生命之聖灵的律”。律法不再具有任何对你的管辖权：你對律法死了（罗7：4），從律法中釋放了（罗8：2）。
 
2.)  The law cannot condemn you (v. 3).   Why? Because Christ has already suffered that condemnation for you on the cross. The law could not save; it can only condemn. But God sent His Son to save us and do what the law could not do. Jesus did not come as an angel; He came as a man. He did not come “in sinful flesh,” for that would have made Him a sinner. He came in the likeness of sinful flesh, as a man. He bore our sins in His body on the cross.
2.)   律法不能定你的罪（第3节）。为什么？  因为基督已经在十字架上为你贖了罪。律法不能拯救；因它只能定罪。但是上帝派遣祂的儿子来拯救我们，做律法不能做的事情。耶稣是道成肉身，不像天使一样来到世上。他没有 “以帶有罪性的肉身” 来到世間，因为那会使他成为罪人。他像帶有罪性的肉身的人一样的来到世上。祂以担當着我们的罪的身體, 釘在十字架。
 
The “law of double jeopardy” states that a man cannot be tried twice for the same crime. Since Jesus Christ paid the penalty for your sins, and since you are “in Christ,” God will not condemn you.
 “双重定罪的危難” 說明，犯人不能因同一罪行进行两次审判。自从耶稣基督为你的罪支付了刑罚後，你就在 “在基督里”，上帝不会再定你的罪。
 
3.)   The law cannot control you (v. 4). The believer lives a righteous life, not in the power of the law, but in the power of the Holy Spirit. The law does not have the power to produce holiness; it can only reveal and condemn sin. But the indwelling Holy Spirit enables you to walk in obedience to God’s will. The righteousness that God demands in His law is fulfilled in you through the Spirit’s power. In the Holy Spirit, you have life and liberty (Rom. 8:2) and “the pursuit of happiness” (Rom. 8:4).
3.)   律法不能挾持你（第4节）。信徒活在公義的生命中，他不是靠律法的能力，而是靠圣灵的大能。律法不能使人圣洁；它只能揭露和定人的罪。但是，内住的圣灵能够使你行在順服上帝的旨意道路。上帝借着圣灵的能力，要藉聖靈使你实现祂律法的公義。在圣灵裡，你有生命和自由（罗8：2）並且 “有喜樂的追求的恩賜”（罗8：4）。
The legalist tries to obey God in his own strength and fails to measure up to the righteousness that God demands. The Spirit-led Christian, as he yields to the Lord, experiences the sanctifying work of the Spirit in his life. “For it is God that worketh in you, both to will and to do of His good pleasure” (Phil. 2:13). It is this fact that leads to the second freedom we enjoy as Christians.
律法主義试图以自己的力量來順服上帝，却失敗在遵守上帝所有公義的要求。当圣灵带领的基督徒委身于主时，就经历了圣灵在他一生的圣工。 “因为上帝在你里面啟示，既要意志，也要討祂的喜乐”（腓2:13）。正是由於此事实，导致我们享有作为基督徒的第二种自由。

2.  Freedom from Defeat—No Obligation (8:5–17)
2.  免于失败的自由   — 没有義務（8：5-17） 

“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh” (Rom. 8:12). There is no obligation to the old nature. The believer can live in victory. In this section, Paul described life on three different levels, and he encouraged his readers to live on the highest level.
“因此，弟兄们，這樣看來，我们並不是欠肉体的债，去順從肉体活著”（罗8:12）。對旧人的罪性没有負擔。信徒可以活在胜利中。在本段中，保罗从三个不同的层面来描述生命，並且他鼓励读者活出最高的水平。

1.)  “You have not the Spirit” (vv. 5–8). Paul is not describing two kinds of Christians, one carnal and one spiritual. He is contrasting the saved and the unsaved. There are four contrasts.
1.)  “你没有圣灵”（5-8等节）。保罗不是描述两种基督徒，一种屬肉体和另一种屬靈的。他正在对比得救的的和未得救的。下列是這四種对比。
 
(1.)  In the flesh—in the Spirit (v. 5). The unsaved person does not have the Spirit of God (Rom. 8:9) and lives in the flesh and for the flesh. His mind is centered on the things that satisfy the flesh. But the Christian has the Spirit of God within and lives in an entirely new and different sphere. His mind is fixed on the things of the Spirit. This does not mean that the unsaved person never does anything good, or that the believer never does anything bad. It means that the bent of their lives is different. One lives for the flesh, the other lives for the Spirit.
(1.)  體貼肉体的   — 體貼圣灵的（第5节）。未得救的人没有上帝的灵（罗8：9），生活在肉体中，並且為肉体活。他的思想終日集中在满足肉体的事上。但是基督徒内心有上帝的灵，生活在全新的领域中。他的思想固定在圣灵的事上。这并不說未得救的人永远不会做任何好的事，或者信徒永远不会做任何坏事。它是指他们的生活倾向是不同的。一个人为肉體而活，其他另一些人为圣灵而活。

(2.)  Death—life (v. 6). The unsaved person is alive physically, but dead spiritually. The inner man is dead toward God and does not respond to the things of the Spirit. He may be moral, and even religious, but he lacks spiritual life. He needs “the Spirit of life in Christ Jesus” (Rom. 8:2).
(2.)  死亡   — 生命（第6节）。未得救的人是活在肉体上，但在屬靈上死了。内裡的人对上帝死了，对圣灵的事没有回应。他可能是道德的，甚至非常虔誠，但他缺乏屬靈生活。他需要 “基督耶稣生命之灵”（罗8：2）。

(3.)  War with God—peace with God (vv. 6–7). In our study of Romans 7, we have seen that the old nature rebels against God and will not submit to God’s law. Those who have trusted Christ enjoy “peace with God” (Rom. 5:1), while the unsaved are at war with God. “‘There is no peace,’ saith the Lord, ‘unto the wicked’” (Isa. 48:22).
(3.)  与上帝為仇   — 与上帝和好（6-7节）。在对罗马书第7章的研究中，我们已经看到，舊人反抗上帝，不願屈服于上帝的律法。那些相信基督的人却享受 “与上帝和好”（罗5：1），而未得救的人正在与上帝為仇。 “主对恶人说，‘没有平安’”（赛48:22）。

(4.)  Pleasing self—pleasing God (v. 8). To be “in the flesh” means to be lost, outside Christ. The unsaved person lives to please himself and rarely if ever thinks about pleasing God. The root of sin is selfishness—“I will” and not “Thy will.”
(4.)  取悦自我   — 討上帝喜悅（第8节）。屬 “肉体” 意味着在基督裡的喪失。未得救的人為着取悦自己而活，很少思想过讨上帝的喜悦。罪恶的根源是自私   —  “我要” 而不是 “祢的旨意”。

To be unsaved and not have the Spirit is the lowest level of life. But a person need not stay on that level. By faith in Christ he can move to the second level.
没有得救與没有圣灵的生命是最低層的水平。但是人不必停留在這水平上。凭着对基督的信心，他可以升到第二层。
 
2.)  “You have the Spirit” (vv. 9–11). “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you” (Rom. 8:9). The evidence of conversion is the presence of the Holy Spirit within, witnessing that you are a child of God (Rom. 8:16). Your body becomes the very temple of the Holy Spirit (1 Cor. 6:19–20). Even though the body is destined to die because of sin (unless, of course, the Lord returns), the Spirit gives life to that body today so that we may serve God. If we should die, the body will one day be raised from the dead, because the Holy Spirit has sealed each believer (Eph. 1:13–14).
2.)   “你有圣灵”（9-11节）。 “但是你们不是在肉体里，而是在圣灵里，只要是这样，上帝的灵就住在你们里面”（罗8：9）。悔改的证据是里面有圣灵的存在，见证了你是上帝的孩子（罗8:16）。您的身体成为圣灵的殿堂（林前1：6：19-20）。即使身体注定要因罪而死（当然，除非主回来了），圣灵仍在今天赋予该身体以生命，以便我们可以侍奉上帝。如果我们死了，有一天，尸体会从死里复活，因为圣灵已经封住了每一个信徒（弗1：13-14）。
 
What a difference it makes in your body when the Holy Spirit lives within. You experience new life, and even your physical faculties take on a new dimension of experience. When evangelist D. L. Moody described his conversion experience, he said: “I was in a new world. The next morning the sun shone brighter and the birds sang sweeter … the old elms waved their branches for joy, and all nature was at peace.” Life in Christ is abundant life.
当圣灵住在里面时，对您的身体有何影响？您会体验新的生活，甚至您的体育才能也将体验带入新的维度。当传教士D. L. Moody描述他的conversion依经历时，他说：“我处于一个新世界。第二天早晨，阳光普照，鸟儿唱着甜蜜的……老榆树为欢乐而挥舞着树枝，大自然安宁。在基督里的生活是丰富的生活。
 
But there is a third level of experience for which the other two are preparation.
但是，还有另外两个正在准备的第三级经验。
 
3.)  “The Spirit has you!” (vv. 12–17). It is not enough for us to have the Spirit; the Spirit must have us! Only then can He share with us the abundant, victorious life that can be ours in Christ. We have no obligation to the flesh, because the flesh has only brought trouble into our lives. We do have an obligation to the Holy Spirit, for it is the Spirit who convicted us, revealed Christ to us, and imparted eternal life to us when we trusted Christ. Because He is “the Spirit of Life,” He can empower us to obey Christ, and He can enable us to be more like Christ.
3.)  “圣灵有你！” （12至17节）。我们拥有圣灵是不够的。圣灵必须拥有我们！只有这样，他才能与我们分享在基督里我们可以拥有的丰富，胜利的生活。我们对肉体没有義务，因为肉体只会给我们的生活带来麻烦。我们确实对圣灵有義务，因为当我们相信基督时，是圣灵使我们定罪，向我们启示了基督，并赋予了我们永生。因为他是“生命之灵”，所以祂可以授权我们服从基督，并且可以使我们更像基督。
 
But He is also the Spirit of death. He can enable us to “put to death” (mortify) the sinful deeds of the body. As we yield the members of our body to the Spirit (Rom. 6:12–17), He applies to us and in us the death and resurrection of Christ. He puts to death the things of the flesh, and He reproduces the things of the Spirit.
但是他也是死亡之灵。他可以使我们“处死”（使死）身体的罪恶行为。当我们使身体的各成员屈服于圣灵时（罗6：12-17），祂适用于我们以及基督的死亡和复活。他将肉体的事物处死，并复制了圣灵的事物。
 
The Holy Spirit is also “the Spirit of adoption” (Rom. 8:14–17). The word adoption in the New Testament means “being placed as an adult son.” We come into God’s family by birth. But the instant we are born into the family, God adopts us and gives us the position of an adult son. A baby cannot walk, speak, make decisions, or draw on the family wealth. But the believer can do all of these the instant he is born again.
圣灵也是“收养之灵”（罗马书8：14-17）。在《新约》中，领养一词的意思是“被安排为成年儿子”。我们出生时就进入上帝的家庭。但是，一旦我们出生在這家庭中，上帝就会收养我们，并赋予我们成年儿子的地位。婴儿不能走路，说话，做决定或利用家庭财富。但是信徒可以在重生后立即做所有这些事情。 

He can walk and be “led of the Spirit” (Rom. 8:14). The verb here means “willingly led.” We yield to the Spirit, and He guides us by His Word day by day. We are not under bondage to law and afraid to act. We have the liberty of the Spirit and are free to follow Christ. The believer can also speak: “We cry, Abba, Father” (Rom. 8:15). Would it not be amazing if a newborn baby looked up and greeted his father! First, the Spirit says, “Abba, Father” to us (Gal. 4:6), and then we say it to God. (“Abba” means “papa”—a term of endearment.)
他可以走路并被“圣灵带领”（罗8:14）。动词在这里的意思是“愿意带头”。我们屈服于圣灵，并且他每天通过祂的话语引导我们。我们不受法律约束，也不敢采取行动。我们拥有圣灵的自由，可以自由跟随基督。信徒也可以说：“我们哭泣，阿爸，父亲”（罗马书8:15）。如果一个新生的婴儿抬头问候他的父亲会不会令人惊讶！首先，圣灵对我们说：“阿爸，父”（加4：6），然后我们对上帝说。 （“ Abba”的意思是“爸爸”，一个称呼的称呼。）

A baby cannot sign checks, but the child of God by faith can draw on his spiritual wealth because he is an heir of God and a joint-heir with Christ (Rom. 8:17). The Spirit teaches us from the Word, and then we receive God’s wealth by faith. What a thrilling thing it is to have “the Spirit of adoption” at work in our lives!
婴儿不能签支票，但是上帝的孩子凭着信仰可以利用他的属灵财富，因为他是上帝的继承人，也是与基督的联合继承人（罗8:17）。圣灵从圣言中教导我们，然后我们通过信仰获得了上帝的财富。在我们的生活中发挥“领养靈命”真是一件令人激动的事情！
 
There is no need for the believer to be defeated. He can yield his body to the Spirit and by faith overcome the old nature. The Spirit of life will empower him. The Spirit of death will enable him to overcome the flesh. And the Spirit of adoption will enrich him and lead him into the will of God.
信徒没有必要被击败。他可以使自己的身体屈服于圣灵，并凭着信心克服了旧的天性。生命的靈命将赋予他力量。死亡之灵将使他战胜肉体。领养的精神会使他丰富，并带领他进入上帝的旨意。
 
3.  Freedom from Discouragement—No Frustration (8:18–30)
3.  从無望中解脱出来 — 不灰心（8：18-30）

Paul in this section dealt with the very real problem of suffering and pain. Perhaps the best way to understand this section is to note the three “groans” that are discussed.
保罗在这一段中谈到有關苦难和痛苦真正的问题。理解這段聖經最佳方法，可能是注意這裡所讨论的三个 “ 苦悶”。
 
1.)  Creation groans (vv. 18–22). When God finished His creation, it was a good creation (Gen. 1:31), but today it is a groaning creation. There is suffering and death; there is pain, all of which is, of course, the result of Adam’s sin. It is not the fault of creation. Note the words that Paul used to describe the plight of creation: suffering (Rom. 8:18), vanity (Rom. 8:20), bondage (Rom. 8:21), decay (Rom. 8:21), and pain (Rom. 8:22). However, this groaning is not a useless thing: Paul compared it to a woman in travail. There is pain, but the pain will end when the child is delivered. One day creation will be delivered, and the groaning creation will become a glorious creation! The believer does not focus on today’s sufferings; he looks forward to tomorrow’s glory (Rom. 8:18; 2 Cor. 4:15–18). Today’s groaning bondage will be exchanged for tomorrow’s glorious liberty!
1.)  创作的苦悶（18-22待节）。当上帝完成祂的创造时，那是好的创造（创1：31），但今天却是苦悶的创造。有苦难和死亡；痛苦，所有这些当然都是出自亚当犯罪的结果。不是创造的错。请注意保罗用来描述创造困境的词语：苦难（罗8:18），虚空（罗8:20），綑綁（罗8:21），衰败（罗8:21）和疼痛（罗8:22）。但是，这种苦悶并不是没有用的东西：保罗拿它比喻受苦挣扎的女人。女人生孩子分娩时，有疼痛，但當孩子生出來後，疼痛便消失了。有一天新创造将如生產，苦悶的创造将成为光荣的创造！信徒不是专注于今天的苦难；他期待着明天的荣耀（罗8：18； 林前4：15-18）。今天的苦悶拖捆綁，将换来明天的荣耀的自由！
 
2.)  We believers groan (vv. 23–25). The reason we groan is because we have experienced “the first-fruits of the Spirit,” a foretaste of the glory to come. Just as the nation of Israel tasted the first-fruits of Canaan when the spies returned (Num. 13:23–27), so we Christians have tasted of the blessings of heaven through the ministry of the Spirit. This makes us want to see the Lord, receive a new body, and live with Him and serve Him forever. We are waiting for “the adoption,” which is the redemption of the body when Christ returns (Phil. 3:20–21). This is the thrilling climax to “the adoption” that took place at conversion when “the Spirit of adoption” gave us an adult standing in God’s family. When Christ returns, we shall enter into our full inheritance.  
2.)  我们信徒嘆息勞苦（23-25等节）。勞苦嘆息的原因是因为我们经历了 “圣灵的初結果子”，是荣耀要來的预兆。就像探子返回到以色列，他們尝到迦南的初熟果子一样（民13：23-27），基督徒也通过圣灵的事工，預尝到了天堂的祝福。这使我们想见主，接受新的身体，与祂同住，并永远为祂服务。我们是天上的國民，正在等待基督再來时的 “领养”，身体得救赎，（腓3：20-21）。當 “领养的聖靈” 使成年后的我们，能站立在上帝的家中时，這是 “领养” 产生的激动高潮。当基督回来时，我们将进入我们的全部繼承的产业。
 
Meanwhile, we wait and hope. “For we are saved by that hope” (Rom. 8:24, literal translation). What hope? “That blessed hope and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13). The best is yet to come! The believer does not get frustrated as he sees and experiences suffering and pain in this world. He knows that the temporary suffering will one day give way to eternal glory.
同时，我们拭目以待。 “因为我们被那个希望救了”（罗马书8：24，直译）。什么希望“那伟大的上帝和我们的救主耶稣基督的祝福和荣耀的出现”（提多书2：13）。最好的还在后头！当信徒看到并经历这个世界的痛苦和痛苦时，他不会感到沮丧。他知道暂时的苦难将有一天让位给永恒的荣耀。
 
3.)  The Holy Spirit groans (vv. 25–30). God is concerned about the trials of His people. When He was ministering on earth, Jesus groaned when He saw what sin was doing to mankind (Mark 7:34; John 11:33, 38). Today the Holy Spirit groans with us and feels the burdens of our weaknesses and suffering. But the Spirit does more than groan. He prays for us in His groaning so that we might be led into the will of God. We do not always know God’s will. We do not always know how to pray, but the Spirit intercedes so that we might live in the will of God in spite of suffering. The Spirit “shares the burden.”
3.)  圣灵為我們嘆息（25-30节）。上帝关心祂子民的考验。当耶稣還在世上服事时，祂看到了罪对人类造成的痛苦因而苦悶（可  7:34；约   11:33，38）。今天，圣灵与我们一同嘆息，感嘆到我们软弱和痛苦的重担。但是圣灵所做的不只是嘆息。祂用說不出來的嘆息为我们祈祷，以便我们可以進入上帝的旨意。我们并不总是知道上帝的旨意。也并不总是知道如何祈祷，但是圣灵為我們恳求，即使遭受苦难，我们仍可以活在上帝的旨意中。圣灵 “分担了重担”。
 
The believer never need faint in times of suffering and trial because he knows that God is at work in the world (Rom. 8:28), and that He has a perfect plan (Rom. 8:29).  God has two purposes in that plan: our good and His glory. Ultimately, He will make us like Jesus Christ! Best of all, God’s plan is going to succeed! It started in eternity past when He chose us in Christ (Eph. 1:4–5). He predetermined that one day we would be like His Son. Predestination applies only to saved people. Nowhere are we taught that God predestines people to be eternally condemned. If they are condemned, it is because of their refusal to trust Christ (John 3:18–21). Those whom He chose, He called (see 2 Thess. 2:13–14); when they responded to His call, He justified them, and He also glorified them. This means that the believer has already been glorified in Christ (John 17:22); the revelation of this glory awaits the coming of the Lord (Rom. 8:21–23).
信徒在苦难和磨煉中永远不會晕倒，因为他知道上帝在世上工作（罗8:28），并且祂有完美的计划（罗8:29）。上帝在这个计划中，有两个目的：我们的好處和祂的荣耀。最终，祂会让我们學像耶稣基督！最重要的是，上帝的计划一定会成功！祂從創立世界以前，在基督里拣选了我们（弗1：4-5）。祂预定有一天我们会像他的儿子一样。预定仅适用于得救的人。在聖經中沒有教导上帝预定人永远受到定罪。若他们被定罪，那是因为他们拒绝相信基督（约3：18-21）。上帝召集了那些祂所拣选的人（见  帖後2：13-14）；当他们回应祂的召唤时，祂使他们稱義，也使他们得荣耀。这意味着信徒已经在基督里得了荣耀（约17:22）；荣耀的启示正等待主的降临（罗8：21-23）。
 
How can we Christians ever be discouraged and frustrated when we already share the glory of God? Our suffering today only guarantees that much more glory when Jesus Christ returns!
当我们已经分享了上帝的荣耀时，我们基督徒怎么会灰心丧气？我们今天的苦难只是確保耶稣基督再来时，得著更多的荣耀！
 
4.  Freedom from Fear—No Separation (8:31–39)
4.  免于恐惧的自由 — 不再隔离（8：31–39）

There is no condemnation because we share the righteousness of God and the law cannot condemn us. There is no obligation because we have the Spirit of God who enables us to overcome the flesh and live for God. There is no frustration because we share the glory of God, the blessed hope of Christ’s return. There is no separation because we experience the love of God: “What shall separate us from the love of Christ?” (Rom. 8:35).
因为我们分享上帝的公義，法律也不能谴责我们，所以，不再有谴责。 因为我们拥有上帝的灵，祂使我们能够克服肉体，並为上帝而活，所以，不再有義务。因为我们分享了上帝的荣耀，基督再来的祝福，不再有挫败感，。因为我们经历了上帝的爱：“有什麼恣再将我们与基督的爱隔开？” 不再隔离 （罗8:35）。

The emphasis in this final section is on the security of the believer. We do not need to fear the past, present, or future because we are secure in the love of Christ. Paul presented five arguments to prove that there could be no separation between the believer and the Lord.
為了信徒的安全強調了最后一段。我们不必為过去，现在或未来而恐懼，因为我们在基督的爱中是坚固的。保罗提出了五种论据，以证明信徒和主之间不能隔開。
 
1.)  God is for us (v. 31). The Father is for us and proved it by giving His Son (Rom. 8:32). The Son is for us (Rom. 8:34) and so is the Spirit (Rom. 8:26). God is making all things work for us (Rom. 8:28). In His person and His providence, God is for us. Sometimes, like Jacob, we lament, “All these things are against me” (Gen. 42:36), when actually everything is working for us. The conclusion is obvious: “If God be for us, who can be against us?”
1.)  上帝幫助我们（第31节）。天父幫助我们，有祂的儿子证明这一点（罗8:32）。聖子幫助我们（罗8:34），圣灵也幫助我们（罗8:26）。上帝使万物都为我们效力（罗8:28）。在祂的位格和祂的旨意中，上帝幫助我们。有时，就像雅各一样，当我们感叹“所有所有的都与我們作對時” ， 其實它們都在幫助我們（创42:36）。很明显，结论是：“如果上帝幫助我们，谁能敵对我们？”
 
The believer needs to enter into each new day realizing that God is for him. There is no need to fear, for his loving Father desires only the best for His children, even if they must go through trials to receive His best. “‘For I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope’” (Jer. 29:11 nasb).
信徒需要进入新的每一天，认识上帝是幫助他的。不必要恐懼，因为他慈爱的天父只希望他的孩子们得到最好的，即使他们必须经受考验才能得到祂最好的。 “主说：'我知道我向你們所懷的意念，是賜平安的意念，不是降災禍的意念，要叫你們未來有指望”（耶29:11 新國際版）。
 
2.)  Christ died for us (v. 32). The argument here is from the lesser to the greater. If when we were sinners, God gave us His best, now that we are God’s children, will He not give us all that we need? Jesus used this same argument when He tried to convince people that it was foolish to worry and fear. God cares for the birds and sheep, and even for the lilies; surely He will care for you! God is dealing with His own on the basis of Calvary grace, not on the basis of law. God freely gives all things to His own!
2.)   基督为我们死（第32节）。这里的论点是从小到大。若当我们是罪人时，上帝給我們祂最好的，現在是祂的儿女，他還会不给我们所需要的一切嗎？ 耶稣用同樣的論點，试图说服人憂慮和恐惧是愚蠢的。上帝既看顾飛鸟和绵羊，甚至百合花;  肯定祂一定会照顾你們的！上帝是基於骷髅地的恩典，而不是依律法来对待。上帝将万物賜給屬祂自己的！
  
3.)  God has justified us (v. 33). This means that He has declared us righteous in Christ. Satan would like to accuse us (Zech. 3:1–7; Rev. 12:10), but we stand righteous in Jesus Christ. We are God’s elect—chosen in Christ and accepted in Christ. God will certainly not accuse us, since it is He who has justified us. For Him to accuse us would mean that His salvation was a failure and we are still in our sins.
3.)  上帝为我们稱義（第33节）。这意味着祂在基督里宣稱我们是義的。撒但想控告我们（撒3：1-7；启12：10），但我们在耶稣基督里是義人。我们是上帝的选民，在基督里被拣选，在基督里被接受。上帝当然不会指责我们，因為是祂为我们稱義。对于祂来说，定我们的罪将意味着祂的拯救失败了，而我们仍处在罪中。
 
Understanding the meaning of justification brings peace to our hearts. When God declares the believing sinner righteous in Christ, that declaration never changes. Our Christian experience changes from day to day, but justification never changes. We may accuse ourselves, and men may accuse us, but God will never take us to court and accuse us. Jesus has already paid the penalty and we are secure in Him.
理解称義的含義，使我们内心感到平安。当上帝在基督里宣稱有罪的信徒為義时，这宣稱永遠不会改变。我们基督徒每天都经历在变化，但称義永远不改变。我们可能会自责，人可能会责怪我们，但上帝永远不会将我们帶上法庭，并控告我们。耶稣已经為我們的罪付上代價，我们在祂里面是安全的。

 
4.)  Christ intercedes for us (v. 34). A dual intercession keeps the believer secure in Christ: the Spirit intercedes (Rom. 8:26–27) and the Son of God intercedes (Rom. 8:34). The same Savior who died for us is now interceding for us in heaven. As our High Priest, He can give us the grace we need to overcome temptation and defeat the enemy (Heb. 4:14–16). As our Advocate, He can forgive our sins and restore our fellowship with God (1 John 1:9—2:2). Intercession means that Jesus Christ represents us before the throne of God and we do not have to represent ourselves.
4.)  基督为我们代求（第34节）。 双重代求使信徒在基督里安全：圣灵代祷（罗8：26-27），和聖子代祷（罗8：34）。为我们贖罪而死的那位救主，现在正在天堂为我们代求。祂作为我们的大祭司，祂可以给我们需要的恩典，使我们能克服试探并击败敌人（来4：14-16）。作为我们的辯護師，祂可以宽恕我们的罪过，并恢复我们与上帝的团契（约壹1：9-2：2）。代祷意味着耶稣基督在上帝的宝座前作我们的代表，我们不必代表自己。
 
Paul hinted at this ministry of intercession in Romans 5:9–10. We are not only saved by His death, but we are also saved by His life. “Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Heb. 7:25 niv). Peter sinned against the Lord, but he was forgiven and restored to fellowship because of Jesus Christ. “Simon, Simon, listen! Satan has asked permission to sift all of you like wheat, but I have prayed especially for you that your own faith may not utterly fail” (Luke 22:31–32, Williams). He is interceding for each of us, a ministry that assures us that we are secure.
保罗在罗马书5章9-10凡節中，暗示了代祷事工。我们不仅因祂的死而得救，也因祂的生命而得救。 “因此，耶穌能够完全拯救那些通过祂来到上帝面前的人，因为祂总是为他们代祷”（来7:25）。彼得對主犯了罪，但由于耶稣基督，他被宽恕并恢复與祂的团契。 “西門，西門，听着！ 撒但曾要求允许篩你们，像篩小麦一样筛你們所有人，但我特别为你祈祷，使你自己的信心可以不致完全失落”（路22：31–32，威廉姆斯版）。祂在为我们每个人代求，祂的事工確保我们的安全。
 
5.)  Christ loves us (vv. 35–39). In Romans 8:31–34 Paul proved that God cannot fail us, but is it possible that we can fail Him? Suppose some great trial or temptation comes, and we fail? Then what? Paul deals with that problem in this final section and explains that nothing can separate us from the love of Jesus Christ.
5.)  基督爱我们（35-39等节）。保罗在罗马书8章31–34等節中，证明了上帝可能不會使我们失败，但是，有可能使祂因我們而失败吗？假设遇到了巨大的考验或試探，我们會失败吗？  那如何呢?  保罗在最后一段中讨论了这个问题，并解释说没有什么能使我们与耶稣基督的爱隔絕。
 
To begin with, God does not shelter us from the difficulties of life because we need them for our spiritual growth (Rom. 5:3–5). In Romans 8:28 God assures us that the difficulties of life are working for us and not against us. God permits trials to come that we might use them for our good and His glory. We endure trials for His sake (Rom. 8:36), and since we do, do you think that He will desert us? Of course not! Instead, He is closer to us when we go through the difficulties of life.
首先，上帝并没有使我们摆脱生活中的困难，因为我们需要它们来促进我们的屬靈的成长（罗5：3-5）。在罗马书8章28節中，上帝向我们保证，生活中的困难对我们有益，而不是对我们不利。上帝允许考验来临，以便我们可以利用它们来谋取我们的好處和荣耀。我们为祂的缘故承受考验（罗8：36），既然我们这样做，你是否认为祂会抛弃我们？ 当然不會！相反，当我们經歷生活中的困难时，祂距我们就更近了。
 
Furthermore, He gives us the power to conquer (Rom. 8:37). We are “more than conquerors,” literally, “we are superconquerors” through Jesus Christ! He gives us victory and more victory! We need not fear life or death, things present or things to come, because Jesus Christ loves us and gives us the victory. This is not a promise with conditions attached: “If you do this, God will do that.” This security in Christ is an established fact, and we claim it for ourselves because we are in Christ. Nothing can separate you from His love! Believe it—and rejoice in it!
更進一步，祂赋予我们能力來克服（罗8:37）。从字面上看，我们 “遠超越是征服者”，由於耶稣基督，“我们是超级征服者”！祂给了我们胜利，更多胜利！我们不必恐懼生与死，现在或将来的事，因为耶稣基督爱我们，并且賜给我们得胜。这不是带条件的诺言：“若你这样做，上帝就会那样做。”  这种安全在基督里是既定的事实，由于我们在基督里，所以我们为自己這樣声称。没有什么能将你与祂的爱隔絕！相信它，并为之欢欣鼓舞！
 
A review of this wonderful chapter shows that the Christian is completely victorious. We are free from judgment because Christ died for us and we have His righteousness. We are free from defeat because Christ lives in us by His Spirit and we share His life. We are free from discouragement because Christ is coming for us and we shall share His glory. We are free from fear because Christ intercedes for us and we cannot be separated from His love.
回顾这美好的一章，我们可以看出基督徒是完全的得胜。我们免于审判，因为基督为我们而死，我们拥有祂的义義。我们免于失败，因为基督借着他的灵住在我们里面，我们分享祂的生命。我们不會灰心喪膽，因为基督是幫助我们的，我们将分享祂的荣耀。我们没有恐惧，因为基督为我们代祷，我们不能與祂的爱隔絕。
 
No condemnation! No obligation! No frustration! No separation!
不會定罪！没有義务！不會沮丧！不能隔絕！
 
If God be for us, who can be against us?
若上帝幫助我们，谁能阻擋我们？