第2讲：基督战胜死亡
Lecture 2: Christ’s triumph over death
6:6 我们知道，我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴隶，[n. 478]
6:7 因为已死的人已经称义而脱离了罪。（译者：拉丁文 iustificatus est a peccato 含「称义」之义，下文据此论述从罪进入义的状态；和合本修订版作「因为已死的人是脱离了罪」。）[n. 482]
6:8 我们若与基督同死，我们信也必与他同活，[n. 484]
6:9 因为知道基督既从死人中复活，就不再死，死也不再作他的主了。[n. 487]
6:10 他死了，是对罪死，只这一次；他活，是对神活着。[n. 489]
6:11 这样，你们也要看自己对罪是死的，在我们的主基督耶稣里对神却是活的。（译者：「我们的主」见作者所用拉丁文本，和合本修订版本节无此称谓。）[n. 491]
6:6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. [n. 478]
6:7 For he that is dead is justified from sin. [n. 482]
6:8 Now, if we be dead with Christ, we believe that we shall live also together with Christ. [n. 484]
6:9 Knowing that Christ, rising again from the dead, dies now no more. Death shall no more have dominion over him. [n. 487]
6:10 For in that he died to sin, he died once: but in that he lives, he lives unto God. [n. 489]
6:11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord. [n. 491]
478. 使徒由我们藉洗礼已经向罪死了，说明我们不应留在罪中以后，这里进一步说明：我们具有履行这要求的能力。
478. After showing that we should not continue to sin after baptism has made us dead to sin, the Apostle now shows that we have the means to do this.
对此，他做两件事。
Concerning this he does two things.
首先，提出他的论点；
First, he indicates the benefit we have received;
其次，在「因为已死的人」等语处，阐明论点。
second, the effect of this benefit, at for he that is dead.
关于第一点，他做两件事。
Concerning the first he does two things.
首先，提出我们所获得的恩惠；
First he sets out the benefit we obtain;
其次，在「使罪身灭绝」等语处，提出这恩惠的效果。
Second, the effect of this benefit, at that the body of sin.
479. 因此，他首先说：前面说过，我们应当行走在新生之中，就是停止犯罪。为免有人说这是不可能的，他说，我们「知道，我们的旧人」，即罪所造成的人的衰旧，「已经一同钉了十字架」，就是与基督同钉十字架，亦即藉基督的十字架被治死了。因为如上文所说，罪造成了人的衰旧，因为罪败坏本性之善；只要人仍服在罪下，这种衰旧就在人里面居于主导。人里面居于主导的部分，被称为人本身；因此，在服于罪的人里面，罪的衰旧本身便称为「旧人」。
479. First, therefore: we have said that the baptized should walk in newness of life, namely, by desisting from sin. To anyone who says that this is impossible he responds, knowing this, that our old man, i.e., the oldness caused by sin, is crucified, i.e., put to death by the cross of Christ, with him, namely, with Christ. For as was stated above, man’s oldness was brought about by sin—in the sense that the goodness of his nature was corrupted by sin—and is predominant as long as he continues in sin. But because what is predominant in a man characterizes the man himself, it follows that the oldness of sin in a man subject to sin is an apt description of the man himself. That is why he says the old self.
480. 罪的衰旧，可以理解为本罪本身的罪责或污点，也可以理解为犯罪的习惯；这种习惯使人犯罪带有某种必然性；还可以理解为出自始祖之罪的罪欲本身。
480. Now the oldness of sin can refer to the guilt of sin or to the stain of actual sins or even to the habit of sinning, which engenders a sort of compulsion to sin, or even to the fomes, or concupiscence, deriving from the sin of the first parent.
因此，说我们的旧人与基督同钉十字架，是因为上述衰旧藉基督的能力被除去了。或者是完全除去，如罪的罪责和污点在洗礼中完全被除去；或者是其力量被削弱，如罪欲的力量，或犯罪习惯的力量。西 2:14：「涂去了在律例上所写、敌对我们、束缚我们的字据，把它撤去，钉在十字架上。」
Thus, therefore, our old self is said to be crucified together with Christ, inasmuch as the aforesaid oldness is removed by the power of Christ; either because it has been entirely removed, as the guilt and stain of sin are entirely removed in baptism, or because its force has been diminished, i.e., the force of the fomes or even of the custom of sinning: having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross (Col 2:14).
481. 随后，他说「使罪身灭绝」等语，提出上述恩惠的两个效果。第一个是除去从前的过犯。这就是他说的：「使罪身灭绝。」所谓罪身，就是恶行的集合，正如肢体的集合构成一个自然身体。伯 41:15〔武加大本 41:6〕：「它的身体如同铸成的盾牌」，等等。（译者：此处依作者所引拉丁文保留「身体」，以呈现下文的比喻；和合本修订版作「它的背上有一排排的鳞甲」。）
481. Then when he says, that the body of sin, he mentions the twofold effect of this benefit, the first of which is the removal of previous sins. Hence he says: that the body of sin may be destroyed. The body of sin is the assemblage of evil deeds, just as the assemblage of members makes one natural body: his body is like molten shields (Job 41:6).
第二个效果，是使我们今后谨防犯罪；这就是他接着说的，使我们「不再作罪的奴隶」。当人以同意以及身体的实行服从罪的私欲时，他就是作罪的奴隶。约 8:34：「所有犯罪的人就是罪的奴隶。」
The second effect is that it makes us beware of future sins; hence, he adds: to the end that we may serve sin no longer. For a man is a slave of sin, when he obeys the concupiscence of sin by consenting to and doing the sin: everyone who commits sin is a slave to sin (John 8:34).
482. 随后，他说「因为已死的人」等语，阐明先前所说的。
482. Then when he says, for he that is dead, he clarifies what he had said:
首先，就第一个效果阐明；
first, in regard to the first effect;
其次，在「我们若与基督同死」等语处，就第二个效果阐明。
second, in regard to the second, at now, if we be dead.
483. 关于第一点，应考虑：当人的罪被赦免时，罪的集合就被毁灭。因此，他说「因为已死的人」，即藉洗礼向罪死了的人——我们藉洗礼与基督同死——「已经称义而脱离了罪」，由此阐明罪身的毁灭；意思是，他的罪被赦免，已经迁入义的状态。（译者：「称义而脱离了罪」依拉丁文 iustificatus est a peccato 译出，以保留作者关于称义的解释；和合本修订版本句作「脱离了罪」。）林前 6:11：「从前你们中间也有人是这样；但现在你们已经洗净」，等等。
483. In regard to the first it should be noted that the assemblage of sins is destroyed when a man has his sins remitted. So he clarifies how the body of sin is destroyed when he says, he that is dead to sin through baptism, in which we die together with Christ, is justified from sin, i.e., transferred to the state of justice: and such were some of you. But you were washed, you were sanctified, you were justified (1 Cor 6:11).
因此，人既藉基督的十字架向罪死了，就必然称义而脱离罪；这样，罪身就被毁灭。
Therefore, because man dies to sin through the cross of Christ, he is freed from sin in such a way that the body of sin is destroyed.
484. 随后，他说「我们若与基督同死」等语，藉与基督生命相符，按如下推理阐明第二个效果：与受死的基督同死的人，也与复活的基督同活。
484. Then when he says, now, if we be dead, he clarifies the second effect by showing how it conforms one to the life of Christ. The reasoning is this: one who dies with the dying Christ also lives with the rising Christ.
但基督从死人中复活之后，永远不再死；因此，向罪死了的人与复活的基督同活，也就具有此后永不返回罪中的能力。
But Christ rose from the dead, in such a way that he will never die again. Therefore, one who has died to sin lives with the risen Christ in such a way that he has the faculty of never returning to sin.
485. 对此，他做三件事。
485. In regard to this he does three things:
首先，说明信徒与复活基督的生命相符；
first, he shows the believer’s conformity to the risen Christ;
其次，在「知道基督」等语处，提出复活者生命的状况；
second, he gives a condition of this life, at knowing that Christ;
第三，在「这样，你们也要」等语处，推出所要的结论。
third, he draws the intended conclusion, at so do you also.
486. 因此，他首先说：「我们若与基督同死」，即若藉基督之死的能力向罪死了，「我们信也必与他同活」，即按他生命的样式活着。我说活着，就是今世活在恩典的生命中，将来活在荣耀的生命中。弗 2:5：「在我们因过犯而死了的时候，使我们与基督一同活过来」，等等。
486. First, therefore, he says, now, if we be dead with Christ, i.e., if we are dead to sin by virtue of Christ’s death, we believe that we shall live also together with Christ, i.e., in the likeness of his life. We shall live, I say, the life of grace here and the life of glory in the future: when we were dead through sin, he made us alive together with Christ (Eph 2:5).
487. 随后，他说「知道」，提出复活的基督之生命的状况。
487. Then when he says, knowing, he describes the condition of life of the risen Christ:
首先，提出这状况；
first, he states it;
其次，在「他死了」等语处，加以证明。
second, he proves it, at for in that he died.
488. 因此，他首先说：我们之所以相信前述的事，是因为「知道基督既从死人中复活，就不再死」，而是活在永恒的生命中。启 1:18：「我曾死过，看哪，我是活着的，直到永永远远。」
488. First, therefore, he says: we believe this, I say, because we know that Christ, rising again from the dead, dies now no more, but will live an everlasting life: I died, and behold I am alive forevermore (Rev 1:18).
并且，更进一步，「死也不再作他的主了」。死亡在人身上掌权，不仅在人因灵魂与身体分离而死亡之时，而且在死以前，人遭受疾病、饥饿、干渴以及其他这类导向死亡的苦难时，也是如此；但复活的基督之生命已脱离这些。因此，他不受死亡的统治，反而是他自己统治死亡。启 1:18：「我拿着死亡和阴间的钥匙。」
What is more, death shall no more have dominion over him, but it does over man: not only when his soul and body are separated when he dies, but also before he dies, when he is subject to sickness, hunger, thirst, and such things as lead to death. From all these things the life of the risen Christ is free. Consequently, he is not subject to the dominion of death; rather, he has dominion over death: I have the keys of death and Hades (Rev 1:18).
489. 随后，他说「他死了」等语，用两种方式证明所提出的论点，即基督复活以后不再死。
489. Then when he says, for in that he died to sin, he proves his statement, namely, that the risen Christ will not die again. And he proves this in two ways.
第一，从他所承受的死取理由，说：「他死了，是对罪死，只这一次。」
First he proves it with a reason based on the death he underwent, saying: for in that he died to sin, he died once.
这不是说，他向自己所犯或所承受的罪死了，因为罪在他里面完全没有地位。彼前 2:22：「他并没有犯罪」，等等。然而，说他向罪死了，有两种意义。一是他为除去罪而死，如林后 5:21：「神使那无罪的，替我们成为罪。」即成为赎罪的祭物。二是他向罪身的样式死了，即向可受苦、可死亡的生命死了。后文 8:3：「神就差遣自己的儿子成为罪身的样子。」
This must not be taken to mean that he died to sin he committed or contracted, because sin had no place whatever in him: who did no sin (1 Pet 2:22). But he is said to have died to sin in two ways: in one way, because he died to take away sin: for our sake he made him who knew no sin to be sin (2 Cor 5:21), i.e., a victim for sin. In another way, because he died to the likeness of sinful flesh, i.e., to a suffering and mortal body: God sent his own Son in the likeness of sinful flesh (Rom 8:3).
在这两种意义上，由基督向罪死了，都可以推出他死了「只这一次」。就第一种意义而言，显然他藉一次死亡除去了一切罪，如来 10:14：「他仅只一次献祭，就使那些得以成圣的人永远完全。」因此，他不再需要为罪而死。彼前 3:18：「基督曾一次为我们的罪死了」，等等。（译者：作者所引拉丁文作「死了」；和合本修订版作「为罪受苦」，下文也说「在肉体里，他被治死」。）就第二种意义而言，也可推出同一结论。因为基督若为使罪身的样式在自己里面终止而承受死亡，他的死就应与其他具有罪身的人相符，而他们只死一次。因此，来 9:27—28 说：「按着命定，人人都有一死；同样，基督既然一次献上」，等等。
In both ways it can be concluded that Christ died once, from the fact that he died to sin. In regard to the first it is clear that he wiped out all sins through one death: by a single offering he has perfected for all time those who are sanctified (Heb 10:14). Therefore, he does not need to die again for sin: for Christ also died for sins once for all (1 Pet 3:18). In regard to the second the same can be concluded. For if Christ endured death in order that the likeness of death disappear from him, his death ought to have been like that of others, who wear the flesh of sin and die but once. Hence, it is said: just as it is appointed for men to die once, so Christ also was offered once to bear the sins of many (Heb 9:27).
490. 第二，他从基督藉复活所得生命的状况，说明同一论点，说：「他活，是对神活着。」即与神相符而活。因为林后 13:4 说：「他因软弱被钉在十字架上，却因神的大能仍然活着。」
490. Second, he shows the same thing by considering the condition of life he obtained by rising. Hence he says: but in that he lives, he lives unto God, i.e., conformed to God. For it is said: he was crucified in weakness, but lives by the power of God (2 Cor 13:4).
效果与原因相符；因此，基督藉复活获得的生命也具有神的样式。所以，正如神的生命是永恒、不朽坏的，如提前 6:16 所说：「那独一不死的」，基督的生命也同样不死。
Now the effect is conformed to the cause. Hence, the life which the rising Christ acquired is deiform. Therefore, just as God’s life is everlasting and without decay: who alone has immortality (1 Tim 6:16), so Christ’s life is immortal.
491. 随后，他说「这样，你们也要」等语，推出所要的结论：我们应与复活基督的生命相符；既就他向罪死了而言，即向具有罪之样式的必死生命死了，永不再返回它，也就他按照与神相符的方式活着而言。
491. Then when he says, so do you also, he reaches the intended conclusion that we are conformed to the life of the risen Christ both with respect to its death to sin, i.e., to the mortal life which has the likeness of sin, never to return to it, and with respect to living conformed to God.
关于第一点，他说：「这样，你们也要看自己对罪是死的」，即仿佛再也不返回罪中。赛 26:14：「死去的不能再复活。」
In regard to the first he says: so do you also reckon that you are dead to sin, i.e., as never to return to sin: let not the dead live (Isa 26:14).
关于第二点，他说：「对神却是活的」，即为神的尊荣，或按神的样式而活，使我们永不因罪死亡。加 2:20：「我如今在肉身活着，是因信神的儿子而活。」
In regard to the second he says: but alive unto God, i.e., to the honor and in the likeness of God, that we never die through sin: the life I now live in the flesh I live by faith in the Son of God (Gal 2:20).
因此，他接着说：「在我们的主基督耶稣里」，即藉着耶稣基督；我们藉他向罪死，也向神活。或者，「在基督耶稣里」，即作为结合于基督耶稣身体中的人，使我们藉他的死向罪死，藉他的复活向神活。弗 2:5：「使我们与基督一同活过来——可见你们得救是本乎恩。」
So he adds, in Christ Jesus our Lord, i.e., through Jesus Christ, through whom we die to sin and live to God; or in Christ Jesus, i.e., as incorporated into Christ Jesus, that by his death we may die to sin and by his resurrection live to God: he made us alive together with Christ, by whose grace you have been saved through Christ (Eph 2:5).