1536 英翻中(羅馬書第四章) LIVE LIKE A KING! 活得像国王！ 31/03/2026
親愛的訪友, 今天是主耶穌受難的日子, 要來的星期日是主復活的日子. 編輯者每逄主耶穌基督復活的主日都喜歡唱下面的詩歌:
神差爱子，人称祂耶稣，祂赐下爱，医治宽恕，
死里复活，使我得自由，那空坟墓就是我得救的记号。
因祂活着，我能面对明天，因祂活着，不再惧怕，
我深知道，祂掌管明天，生命充满了希望，只因祂活着.
死里复活，使我得自由，那空坟墓就是我得救的记号。
因祂活着，我能面对明天，因祂活着，不再惧怕，
我深知道，祂掌管明天，生命充满了希望，只因祂活着.
CHAPTER FOUR LIVE LIKE A KING! Romans 5: 1 - 21
Since
Romans is a book of logic, it is a book of “therefores.” We have the
“therefore” of condemnation in Romans 3:20, justification in 5 : 1, no condemnation in 8:1, and dedication in 12:1. In presenting his
case, Paul has proved that the whole world is guilty before God, and that no
one can be saved by religious deeds, such as keeping the law. He has explained
that God’s way of salvation has always been “by grace, through faith” (Eph.
2:8–9), and he has used Abraham as his illustration. If a reader of the letter
stopped at this point, he would know that he needed to and could be saved.
因為罗马书是逻辑书的書，所以也是一本充滿 “因此” 詞彙的书。在罗马书3章20節中有定罪的
“因此”，在罗马书5章1節中有“稱義”的詞彙。在罗马书8章1節中没有“定罪”的詞意，在罗马书12章1節中有奉献。保罗在陈述他自己的案情时，他已证明整个世界在上帝面前是有罪的，而且没有人可以通过宗教好行为，例如遵守律法来得救。他解释说，上帝的救恩方式一直是 “借着憐憫，凭着信心”（弗2：8-9），他以亚伯拉罕为來說明。如果讀該信的读者停止在这一点上，他或許会知道他需要，并且可能會得救。
But
there is much more the sinner needs to know about justification by faith. Can
he be sure that it will last? How is it possible for God to save a sinner
through the death of Christ on the cross? Romans 5 is Paul’s explanation of the
last two words in Romans 4: “our justification.” He explained two basic truths:
the blessings of our justification (Rom. 5:1–11), and the basis for our
justification (Rom. 5:12–21).
但是，罪人还需要了解更多关于因信称义的教義。他能确定它会保持下去吗？上帝如何通过基督在十字架上的死来拯救罪人？罗马书5章是保罗用來解釋前兩章，在罗马书4章中最后两个單词的解释：“我们的稱義”。他解释了两个基本真理：我们得称义的祝福（罗5：1-11）和我们能得称义的基础（罗5：12-21）。
1. The Blessings of
Our Justification (5:1–11)
1. 我们得到称义的祝福（5：1-11）
In
listing these blessings, Paul accomplished two purposes. First, he told how
wonderful it is to be a Christian. Our justification is not simply a guarantee
of heaven, as thrilling as that is, but it is also the source of tremendous
blessings that we enjoy here and now.
保罗在列出这些祝福时，他完成了两个目的。第一个目的是告诉我们，能成为基督徒真是太好了。我们的称义不仅是那令人兴奋的到天堂去的保证，而且还是我们此刻在这里享受的巨大祝福的源泉。
His
second purpose was to assure his readers that justification is a lasting thing.
His Jewish readers in particular would ask, “Can this spiritual experience last
if it does not require obedience to the law? What about the trials and
sufferings of life? What about the coming judgment?” When God declared us
righteous in Jesus Christ, He gave to us seven spiritual blessings that assure
us that we cannot be lost.
他的第二个目的是向读者保证這稱義的允許是永久的。尤其是他的犹太读者会问：“如果不需要遵守律法，这种屬靈体验會是永久的嗎？人生的考验和苦难又如何呢？那即将到来的审判呢？” 当上帝在耶稣基督里宣布我们为义时，祂给了我们七件屬靈上的祝福，向我们保证我们不会喪失。
a. Peace with God (v. 1). The unsaved person is
at “enmity with God” (Rom. 5:10; 8:7) because he cannot obey God’s law or
fulfill God’s will. Two verses from Isaiah make the matter clear: “There is no
peace, saith the Lord, unto the wicked” (Isa. 48:22); “And the work of
righteousness shall be peace” (Isa. 32:17). Condemnation means that God
declares us sinners, which is a declaration of war. Justification means that
God declares us righteous, which is a declaration of peace, made possible by
Christ’s death on the cross. “Mercy and truth are met together; righteousness
and peace have kissed each other” (Ps. 85:10). “Because the law worketh wrath”
(Rom. 4:15), nobody condemned by the law can enjoy peace with God. But when you
are justified by faith, you are declared righteous, and the law cannot condemn
you or declare war!
1.) 与神和好（第1节）。未得救的人是处于 “与上帝為仇”（罗5 : 10; 8：7），因为他无法遵守上帝的律法或无法履行上帝的旨意。以赛亚书中有两节经文清楚地表明：“主说，恶人没有平安”（赛48:22）。 “义的工作必是和平”（赛32:17）。谴责意味着上帝向宣告我們罪人，这是战争的宣告。称义意味着上帝宣告我们現在合乎祂的义，这是和平的宣言，这是由于基督在十字架上的死才得以实现的。 “憐憫与真理相遇；公义与和平彼此亲吻”（诗85:10）。 “因为律法使人知罪”（罗4:15），没有人因受律法谴责後，能享受上帝的和平。但是，当你凭信心称义时，你就被宣告無罪，法律就不会谴责你或向你宣战！
b. Access to God (v. 2a). The Jew was kept from
God’s presence by the veil in the temple, and the Gentile was kept out by a
wall in the temple with a warning on it that any Gentile who went beyond would
be killed. But when Jesus died, He tore the veil (Luke 23:45) and broke down
the wall (Eph. 2:14). In Christ, believing Jews and Gentiles have access to God
(Eph. 2:18; Heb. 10:19–25), and they can draw on the inexhaustible riches of
the grace of God (Eph. 1:7; 2:4; 3:8). We stand “in grace” and not “in law.”
Justification has to do with our standing; sanctification has to do with our
state. The child of a king can enter his father’s presence no matter how the
child looks. The word access here means “entrance to the king through the favor
of another.”
Glorious
hope (v. 2b). “Peace with God” takes care of the past: He will no longer hold
our sins against us. “Access to God” takes care of the present: we can come to
Him at any time for the help we need. “Hope of the glory of God” takes care of
the future: one day we shall share in His glory! The word rejoice can be
translated “boast,” not only in Romans 5:2, but also in Romans 5:3 and 11
(“joy”). When we were sinners, there was nothing to boast about (Rom. 3:27),
because we fell short of the glory of God (Rom. 3:23). But in Christ, we boast
in His righteousness and glory! Paul will amplify this in Romans 8:18–30.
3.) 荣耀的盼望（2节）。 “与上帝和好” 是針對過去而言：祂不再記憶我们過去所犯的罪恶。 “与上帝接近” 是照顾我們目前：我们可以随时寻求祂的帮助。 “盼望上帝的荣耀” 是針對未来的祝福：有一天，我们将分享祂的荣耀！不仅在罗马书5章2節中的 “欢乐”一词可以翻成“誇耀”，而且在罗马书5章3和11兩節中的(“喜樂”)一詞也有同樣的意思。当我们是罪人时，没有什么可自夸的（罗3：27），因为我们没有达到上帝的荣耀（罗3：23）。但是在基督里，我们以祂的公义和荣耀为荣！保罗将在罗马书8章18-30凡節中对此进行放大說明。
d. Christian character
(vv. 3–4). Justification is no escape from the trials of life. “In this world
ye shall have tribulation” (John 16:33). But for the believer, trials work for
him and not against him. No amount of suffering can separate us from the Lord
(Rom. 8:35–39); instead, trials bring us closer to the Lord and make us more
like the Lord. Suffering builds Christian character. The word experience in
Romans 5:4 means “character that has been proved.” The sequence is
tribulation—patience—proven character—hope. Our English word tribulation comes
from a Latin word tribulum. In Paul’s day, a tribulum was a heavy piece of
timber with spikes in it, used for threshing the grain. The tribulum was drawn
over the grain and it separated the wheat from the chaff. As we go through
tribulations, and depend on God’s grace, the trials only purify us and help to
get rid of the chaff.
（约16：33）。但是对于信徒来说，审判对他有用，而不是对他不利。没有什麼苦难可以使我们与主分开（罗8：35-39）。相反，试炼使我们更加靠近主，使我们更像主。苦难建立了基督徒的品格。罗马书5章4節中的“经历”一词的意思是 “已证明的品格”。磨难的顺序是—從耐心—品格的证明—到盼望。我们的英语苦難单词来自拉丁语单词苦難(tribulum)。在保罗时代，苦頭是一块很重的木头，上面钉着钉子，用来磨麥去糠用。有釘的重木，壓在麥子上，并将小麦的粒子與糠壳分开。当我们经历磨难，并依靠上帝的恩典时，试炼只会使我们净化，并有助于摆脱粗糠。
e. God’s love within (vv. 5–8). “Hope deferred
maketh the heart sick” (Prov. 13:12). But as we wait for this hope to be
fulfilled, the love of God is “poured out into our hearts” (literal
translation). Note how the first three of the “fruit of the Spirit” are
experienced: love (Rom. 5:5), joy (Rom. 5:2), and peace (Rom. 5:1). Before we
were saved, God proved His love by sending Christ to die for us. Now that we
are His children, surely He will love us more. It is the inner experience of
this love through the Spirit that sustains us as we go through tribulations.
5.) 上帝内心的爱（5-8节）。 “盼望使心感到的痛苦延适”（箴13:12）。但是，当我们等待实现这一盼望时，上帝的爱就 “倾泻入我们的心中”（直翻译）。请注意經歷 “圣灵的果实” 的前三个经历：爱（罗5：5），喜乐（罗5：2）及和平（罗5：1）。在我们得救之前，上帝差遣基督为我们而死，证明了祂的爱。现在我们是祂的孩子了，祂肯定会更加爱我们。当我们经历磨难时，正是通过圣灵的这种爱的内在经历，使我们得以承受得住。
For
many months I visited a young man in a hospital who had almost burned to death.
I do not know how many operations and skin grafts he had during those months,
or how many specialists visited him. But the thing that sustained him during
those difficult months was not the explanations of the doctors but the promises
they gave him that he would recover. That was his hope. And the thing that
sustained his hope was the love of his family and many friends as they stood by
him. The love of God was channeled through them to him. He did recover and
today gives glory to God.
在我幾个月來，於医院里拜访了一位几乎被烧死的年轻人。我不知道那几个月他做了多少次手术和植皮，或者有多少专家去看过他。但是，在那艰难的几个月里，维持他生死的不是医生的解释，而是他们给他的承诺，他会康复。那是他的盼望。及维持他的盼望的家人和站在他身边的许多朋友的爱。上帝的爱通过他们传递给了他。他确实康复了，今天将荣耀归给上帝。
Faith
(Rom. 5:1), hope (Rom. 5:2), and love (Rom. 5:5) all combine to give the
believer patience in the trials of life. And patience makes it possible for the
Romans believer to grow in character and become a mature child of God (James
1:1–4).
信仰（罗5：1），盼望（罗5：2）和爱（罗5：5）结合在一起，使信徒在生活的考验中有耐心。忍耐使罗马人的信徒在品格中得以成长，成为上帝的成熟儿女（雅1：1-4）。
暫停
f. Salvation from
future wrath (vv. 9–10). Paul argued from the lesser to the greater. If God
saved us when we were enemies, surely He will keep on saving us now that we are
His children. There is a “wrath to come,” but no true believer will experience
it (1 Thess. 1:9–10; 5:8–10). Paul further argued that if Christ’s death
accomplished so much for us, how much more will He do for us in His life as He
intercedes for us in heaven! “Saved by his life” refers to Romans 4:25: “raised
again for [on account of] our justification.” Because He lives, we are
eternally saved (Heb. 7:23–25).
6.) 从未来的愤怒中得救（9-10节）。保罗从小到大都在争论。如果当我们成为敌人时上帝救了我们，那么既然我们是他的儿女，祂肯定会继续拯救我们。会有“愤怒来临”，但没有真正的信徒会经历到（帖前1：9-10; 5：8-10）。保罗进一步辩称，如果基督的死为我们作了那么大的成就，那么当祂在天堂为我们求情时，肯定将會为我们做更多的事！ “他的性命得救” 是指罗马书4章25節：“由于為我们的稱義而再次的復活。” 因为祂活着，所以我们永远得救了（来7：23-25）。
A will
is of no effect until the death of the one who wrote it. Then an executor takes
over and sees to it that the will is obeyed and the inheritance distributed.
But suppose the executor is unscrupulous and wants to get the inheritance for
himself? He may figure out many devious ways to circumvent the law and steal
the inheritance.
直到寫遗嘱的人去世，遗嘱才會有效。然后，遗嘱执行人接管，并遵守遗嘱去分配遗产。但是，假设执行者不道德，想要自己继承的話？他可能会想出许多巧妙的方法来规避法律和窃取遗产。
Jesus
Christ wrote us into His will, and He wrote the will with His blood. “This cup
is the new testament in my blood, which is shed for you” (Luke 22:20). He died
so that the will would be in force, but then He arose from the dead and
returned to heaven that He might enforce the will Himself and distribute the inheritance. Thus, we are “saved by his life.”
耶稣基督将我们写进了祂的遺囑中，并且是用祂的血写下的。 “这杯是我用血所立的新约，是为你們流出来的”（路22:20）。祂死了，这样遺囑就会生效，但后来祂从死里复活，升到天堂，祂可以自己执行祂的遺囑，并分发祂的遺產。 因此我們“因祂的捨命才得拯救.”
7.) Reconciliation with
God (v. 11). The word atonement means “reconciliation, brought back into
fellowship with God.” The term is mentioned also in Romans 5:10. In Romans
1:18–32, Paul explained how men declared war on God and, because of this,
deserved to be condemned eternally. But God did not declare war on man.
Instead, He sent His Son as the Peacemaker (Eph. 2:11–18), that men might be
reconciled to God. A review of these seven blessings of justification shows how
certain our salvation is in Christ. Totally apart from law, and purely by
grace, we have a salvation that takes care of the past, the present, and the
future. Christ died for us; Christ lives for us; Christ is coming for us!
Hallelujah, what a Savior!
7.) 与上帝和好（第11节）。赎罪一词的意思是 “和好，重新与上帝有团契”。在罗马书5章10節中，也提到了该术语。保罗在罗马书1章18-32凡節中，提出了人如何向上帝宣战，因此，应该永远受到谴责。但是上帝并没有向人宣战。取而代之的是差遣祂的儿子作为和事人（弗2：11-18），使人与上帝和好。对这七个称义祝福的回顾表明了，我们在基督里的救恩有多麼的确定。除了律法之外，完全是出于恩典，我们得到了照顾过去，现在和未来的救赎。基督为我们而死；基督为我们而活；基督为我们再來！哈利路亚，偉大的救主！
2. The Basis of Our
Justification (5:12–21)
2. 我们称义的基础（5：12-21）
How is
it possible for God to save sinners in the person of Jesus Christ? We
understand that somehow Christ took our place on the cross, but how was such a
substitution possible?
上帝怎样才能在耶稣基督的人身上拯救罪人？我们知道，基督以某种方式取代了我们應在十字架上的位置，但这样的替代怎么可能呢？
Paul
answered the question in this section, and these verses are the very heart of
the letter. To understand these verses a few general truths about this section
need to be understood. First, note the repetition of the little word one. It is
used eleven times. The key idea here is our identification with Adam and with
Christ. Second, note the repetition of the word reign, which is used five
times. Paul saw two men—Adam and Christ—each of them reigning over a kingdom.
Finally, note that the phrase much more is repeated five times. This means that
in Jesus Christ we have gained much more than we ever lost in Adam!
保罗在本段經节中回答了这问题，該段经文正是这封信的核心。要理解这些经文，需要了解有关本节的一些一般性真理。首先，请注意 “ 一 ‘one’ ” 這小單詞的重复使用。它使用了十一次之多。它在這裡的关键指示是，我们与亚当和基督的认同。其次，请注意 “治理” 單词的重复使用，使用了五次之多。保罗看到两个人---亚当和基督---他们每个人都治理着一个王国。最后，请注意，“更多‘much more’” 單词重复使用了五次。这意味着我們在耶稣基督里获得的，比在亚当身上所失去的还要多！
In
short, this section is a contrast of Adam and Christ. Adam was given dominion
over the old creation; he sinned; and he lost his kingdom. Because of Adam’s
sin, all mankind is under condemnation and death. Christ came as the King over
a new creation (2 Cor. 5:17). By His obedience on the cross, He brought in
righteousness and justification. Christ not only undid all the damage that
Adam’s sin effected, but He accomplished “much more” by making us the very sons
of God. Some of this “much more” Paul has already explained in Romans 5:1–11.
简而言之，本段是亚当和基督的对比。亚当在旧造物上享有治理权; 他犯了罪；他失去了他的王国。由于亚当的罪过，全人类都受到了谴责和死亡。基督以王的身份来到了新的创造物中（林前5：17）。借着祂在十字架上的顺服，带来了公义和称义。基督不仅消除了亚当的罪所造成的一切伤害，而且使我们成为上帝的儿子，从而实现了 “更多” 的成就。保罗在罗马书5章1-11等節中，已经解释了其中的一些 “更多”。
Skeptics
sometimes ask, “Was it fair for God to condemn the whole world just because of
one man’s disobedience?” The answer, of course, is that it was not only fair,
but it was also wise and gracious. To begin with, if God had tested each human
being individually, the result would have been the same: disobedience. But even
more important, by condemning the human race through one man (Adam), God was
then able to save the human race through one Man (Jesus Christ)! Each of us is
racially united to Adam, so that his deed affects us. (See Heb. 7:9–10 for an
example of this racial headship.) The fallen angels cannot be saved because
they are not a race. They sinned individually and were judged individually.
There can be no representative to take their judgment for them and save them.
But because you and I were lost in Adam, our racial head, we can be saved in
Christ, the Head of the new creation. God’s plan was both gracious and wise.
怀疑论者有时会问，“仅仅因为一个人的不順服，上帝谴责整个世界是否是公平？” 答案当然是“絕對的公平”，它不仅公平，而且更是明智且帶有憐憫。從一開始，若上帝单独测试每人，结果将都會相同：都不順服。但更重要的是，上帝通过谴责一人（亚当）来替代谴责全人类，然后上帝就可以通过一人（耶稣基督）来拯救全人类！我们每人在种族上都与亚当連结在一起，因此他的行为影响了我们。 （参见 来7：9-10中有关于这种族头衔的例子。）堕落的天使由于不是屬於种族而无法得救。他们分别犯了罪，并分别受到审判。没有代表可以为他们作出判断并保存他们。但是，由于你和我迷失在我们种族的首领亚当中，我们可以在新创造的基督首领中得救。上帝的计划既憐憫又明智。
Our
final question must be answered: How do we know that we are racially united to
Adam? The answer is in Romans 5:12–14, and the argument runs like this: We know
that all men die. But death is the result of disobeying the law. There was no
law from Adam to Moses, but men still died. A general result demands a general
cause. What is that cause? It can be only one thing: the disobedience of Adam.
When Adam sinned, he ultimately died. All of his descendants died (Gen. 5), yet
the law had not yet been given. Conclusion: they died because of Adam’s sin.
“For that all have sinned” (Rom. 5:12) means “all have sinned in Adam’s sin.”
Men do not die because of their own acts of sin; otherwise, babies would not
die (Rom. 9:11). Men die because they are united racially to Adam, and “in Adam
all men die” (1 Cor. 15:22).
必须回答我们的最后的一个问题：如何知道我们在种族上是与亚当連结在一起？答案在罗马书5章12-14等節中，论据是这样的：我们知道所有人都会死。但是，死亡是违反律法的结果。从亚当到摩西没有律法，但人仍然死亡。一般的结果需要一般的原因。那是什么原因？只能是這回事：亚当的悖逆。亚当犯罪时，他最终死了。他的所有后裔都去世了（创世记5章），但律法尚未颁布。结论：他们因亚当的罪而死。 “因为所有人都犯了罪”（罗5:12）的意思是 “所有人都因亚当一人犯罪而全都有罪性。” 人不会因为自己的罪恶而死。否则，婴儿不会死（罗9:11）。人之所以會死，是因为他们在种族上与亚当連结在一起，并且 “在亚当中所有人都死了”（林前15:22）。
Having
understood these general truths about the passage, we may now examine the
contrasts that Paul gives between Adam and Christ and between Adam’s sin and
Christ’s act of obedience on the cross.
了解有关這段落的一般性真理之后，我们现在可以檢察保罗在亚当和基督之间，以及亚当的罪与基督在十字架上的順服行为之间所形成的对比。
1.) Adam’s offense is
contrasted with Christ’s free gift (v. 15). Because of Adam’s trespass, many
died; because of Christ’s obedience, the grace of God abounds to many bringing
life. The word many (literally “the many”) means the same as “all men” in
Romans 5:12 and 18. Note the “much more,” for the grace of Christ brings not only physical life, but also spiritual
life and abundant life. Christ did conquer death and one day will raise the
bodies of all who have died “in Christ.” If He stopped there, He would only
reverse the effects of Adam’s sin, but He went on to do “much more.” He gives
eternal life abundantly to all who trust Him (John 10:10).
1.) 亚当的冒犯与基督的白白的恩赐形成对比（第15节）。由于亚当的犯罪，许多人因此死亡。由于基督的顺服，上帝豐盛的恩典，給许多人带来生命。 這 “多” 單詞（字面意思是 “這‘指定代名詞’ 麼多”）一词的含义与罗马书5章12和18兩節中的 “所有的人” 相同。请注意 “更多，” 基督的恩典不仅带来肉体的生活，还带来屬靈生命和豐盛的生命。基督确实战胜了死亡，有一天将使所有 “在基督里” 死的人的尸体复活。如果祂停在那里，祂只会扭转亚当罪恶的后果，但祂继续的做 “更多的事情”。祂将豐盛的永遠的生命赐给所有相信祂的人（约10:10）。 暫停
2.) The effect of
Adam’s sin is contrasted with the effect of Christ’s obedience (v.16). Adam’s
sin brought judgment and condemnation, but Christ’s work on the cross brings
justification. When Adam sinned, he was declared unrighteous and condemned.
When a sinner trusts Christ, he is justified—declared righteous in Christ.
3.) The two “reigns”
are contrasted (v. 17). Because of Adam’s disobedience, death reigned. Read the
“book of the generations of Adam” in Genesis 5, and note the solemn repetition
of the phrase “and he died.” In Romans 5:14, Paul argued that men did not die
“from Adam to Moses” for the same reason that Adam died—breaking a revealed law
of God—for the law had not yet been given. “The wages of sin is death” (Rom.
6:23). Because sin was reigning in men’s lives (Rom. 5:21), death was also
reigning (Rom. 5:14, 17).
But in
Jesus Christ we enter a new kingdom: “For the kingdom of God is not meat and
drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).
“Therefore being justified by faith,” we are declared righteous, we have peace
with God, and we rejoice in the hope of the glory of God. Note that it is we
who reign! “Much more they … shall reign in life by one, Jesus Christ.” In Adam
we lost our kingship, but in Jesus Christ we reign as kings. And we reign “much
more”! Our spiritual reign is far greater than Adam’s earthly reign, for we
share “abundance of grace and of the gift of righteousness” (Rom. 5:17).
4.) The two “one acts”
are contrasted (vv. 18–19). Adam did not have to commit a series of sins. In
one act God tested Adam, and he failed. It is termed an “offense” and an act of
“disobedience.” The word offense means “trespass—crossing over the line.” God
told Adam how far he could go, and Adam decided to go beyond the appointed
limit. “Of every tree of the garden thou mayest freely eat: but of the tree of
the knowledge of good and evil, thou shalt not eat of it: for in the day that
thou eatest thereof, thou shalt surely die” (Gen. 2:16–17).
In
contrast to “the trespass of one” is “the righteousness of one,” meaning the
righteous work of Christ on the cross. In Romans 5:19 Paul calls it “the
obedience of one” (see Phil. 2:5–12). Christ’s sacrifice on the cross not only
made possible “justification,” but also “justification of life” (italics mine).
Justification is not merely a legal term that describes our position before God
(“just as if I’d never sinned”), but it results in a certain kind of life.
“Justification of life” in Romans 5:18 is parallel to “be made righteous” in
Romans 5:19. In other words, our justification is the result of a living union
with Christ. And this union ought to result in a new kind of life, a righteous life
of obedience to God. Our union with Adam made us sinners; our union with Christ
enables us to “reign in life.”
5.) Law and grace are
contrasted (vv. 20–21). “Then law crept in” (Williams); or, “Then the law came
in beside” (literal translation). Grace was not an addition to God’s plan;
grace was a part of God’s plan from the very beginning. God dealt with Adam and
Eve in grace; He dealt with the patriarchs in grace; and He dealt with the
nation of Israel in grace. He gave the law through Moses, not to replace His
grace, but to reveal man’s need for grace. Law was temporary, but grace is
eternal.
But as
the law made man’s sins increase, God’s grace abounded even more. God’s grace
was more than adequate to deal with man’s sins. Even though sin and death still
reign in this world, God’s grace is also reigning through the righteousness of
Christ. The Christian’s body is subject to death and his old nature tempts him
to sin, but in Jesus Christ, he can “reign in life” because he is a part of the
gracious kingdom of Christ.
2.) 亚当犯罪的后果与基督服从的后果（第16节）形成对比。亚当的罪带来了审判和定罪，但是基督在十字架上的工作带来了称义。当亚当犯罪时，他被宣布为不义和定罪。当罪人信靠基督时，他是有道理的-在基督里被宣布为义。
3.) 这两个“王权”形成对比（第17节）。由于亚当的不服从，死亡占了上风。阅读创世记5章中的“亚当几代人的书”，并注意到“他死了”这一短语的庄严重复。保罗在《罗马书》 5:14中辩称，人们没有死于“从亚当到摩西”，原因与亚当死了一样-是违反了上帝明示的律法-因为还没有颁布律法。 “罪的工是死”（罗6：23）。因为罪在人的生命中占统治地位（罗5：21），所以死亡也在统治（罗5：14、17）。
但是在耶稣基督里，我们进入了一个新的国度：“因为神的国度不是肉和喝；惟有公义，和平与喜乐在圣灵中”（罗马书14:17）。 “因此被信仰称义”，我们被宣布为义，我们与上帝和平，我们为上帝的荣耀而高兴。请注意，这是我们统治的时刻！ “他们……必定会在耶稣基督的统治下统治一个生命。”在亚当，我们失去了王位，但在耶稣基督里，我们当了国王。我们统治“更多”！我们的属灵统治远大于亚当的属世统治，因为我们分享“丰盛的恩典和公义的恩赐”（罗5：17）。
4.) 这两个“一举一动”是相对的（18-19节）。亚当不必犯下一系列的罪过。上帝一举测试了亚当，但他失败了。这被称为“犯罪”和“不服从”行为。罪行一词的意思是“侵入—越界”。上帝告诉亚当他可以走多远，亚当决定超越指定的极限。 “花园里的每一棵树上，你都可以自由地吃；但是在善恶知识的树上，你不可以吃它。因为在你吃掉那棵树的那一天，你肯定会死的”（创世记2： 16-17）。
与“一个人的过犯”相对的是“一个人的公义”，意思是基督在十字架上的义工。保罗在罗马书5:19中称其为“一个人的顺服”（参见腓2：5-12）。基督在十字架上的牺牲不仅使“称义”成为可能，而且使“生活的称义”成为可能（斜体字我的）。称义不仅是描述我们在上帝面前的地位的法律术语（“就像我从未犯罪过”），它还可以带来某种生活。罗马书5:18中的“生命的正义”与罗马书5:19中的“被义为义”相似。换句话说，我们的称义是与基督活泼结合的结果。这种结合应该导致一种新的生活，一种顺服上帝的正义生活。我们与亚当的结合使我们成为罪人。我们与基督的结合使我们能够“统治生活”。
5.) 律法与恩典形成对照（第20-21节）。 “然后法律潜入”（威廉斯）；或者，“那么法律就在旁边”（文字翻译）。恩典并不是上帝计划的补充；恩典从一开始就是上帝计划的一部分。上帝宽容地对待亚当和夏娃；他宽容地对待先祖。他宽容地对待以色列国。他通过摩西颁布了法律，不是要取代他的恩典，而是要揭示人对恩典的需求。法律是暂时的，但恩典是永恒的。
但是随着法律使人的罪恶增加，上帝的恩典比比皆是。上帝的恩典足以应付人类的罪过。即使罪恶和死亡仍然统治着这个世界，上帝的恩典也通过基督的公义统治着。基督徒的身体遭受死亡，他的旧性诱使他犯罪，但是在耶稣基督里，他可以“统治生命”，因为他是基督的国度的一部分。
An Old
Testament story helps us understand the conflict between these two “reigns” in
the world today. God rejected Saul as the king of Israel and anointed David.
Those who trusted David eventually shared his kingdom of peace and joy. Those
who trusted Saul ended in shame and defeat.
旧约的故事有助于我们理解当今世界上这两个“统治”之间的冲突。上帝拒绝扫罗为以色列的国王，并膏了大卫。那些相信大卫的人最终分享了他的和平与欢乐的王国。那些相信扫罗的人以耻辱和失败告终。
Like
David, Jesus Christ is God’s anointed King. Like Saul, Satan is still free to
work in this world and seek to win men’s allegiance. Sin and death are reigning
in the “old creation” over which Adam was the head, but grace and righteousness
are reigning in “the new creation” over which Christ is the Head. And as we
yield to Him, we “reign in life.”
像大卫一样，耶稣基督是上帝的受膏者。像扫罗一样，撒但仍然可以自由地在这个世界上工作，并争取赢得人们的忠诚。罪恶与死亡统治着以亚当为首的“旧造物”，而恩典与公义统治着以基督为首的“新造物”。当我们屈服于祂时，我们“在生活中作王”。
In
Romans 5:14, Adam is called “the figure of him that was to come.” Adam was a
type, or picture, of Jesus Christ. Adam came from the earth, but Jesus is the
Lord from heaven (1 Cor. 15:47). Adam was tested in a garden, surrounded by
beauty and love; Jesus was tempted in a wilderness, and He died on a cruel
cross surrounded by hatred and ugliness. Adam was a thief, and was cast out of
Paradise, but Jesus Christ turned to a thief and said, “Today shalt thou be
with me in paradise” (Luke 23:43). The Old Testament is “the book of the
generations of Adam” (Gen. 5:1), and it ends with “a curse” (Mal. 4:6). The New
Testament is “the book of the generation of Jesus Christ” (Matt. 1:1), and it
ends with “no more curse” (Rev. 22:3).
在罗马书5:14中，亚当被称为“将要来的他的身影”。亚当是耶稣基督的类型或图片。亚当是从地上来的，而耶稣是从天上来的主（林前15:47）。亚当在花园里被美丽和爱所包围。耶稣在旷野被试探，死在充满仇恨和丑陋的残酷十字架上。亚当是个小偷，被逐出天堂，但耶稣基督却对小偷说：“今天，你要在天堂与我同在”（路加福音23:43）。旧约是“亚当世代的书”（创世记5：1），以“诅咒”结尾（玛利亚书4：6）。新约圣经是“耶稣基督世代的书”（太1：1），其结尾是“不再咒诅”（启22：3）。
You
cannot help being “in Adam,” for this came by your first birth over which you
had no control. But you can help staying “in Adam,” for you can experience a
second birth—a new birth from above—that will put you “in Christ.” This is why
Jesus said, “Ye must be born again” (John 3:7).
你不禁要成为“亚当”，因为这是您无法控制的第一胎。但是您可以帮助留在“亚当”，因为您会经历第二胎-从天上来的新出生，这会使您“在基督里”。这就是为什么耶稣说：“你们必须重生”（约翰福音3：7）。
