第3讲：作义的奴仆，不作罪的奴隶
Lecture 3: Servants not of sin but of justice
6:12 所以，不要让罪在你们必死的身上掌权，使你们顺从身体的私欲。[n. 492]
6:13 也不要把你们的肢体献给罪作不义的武器，倒要像从死人中活着的人，把自己献给神，并把你们的肢体献给神作义的武器。（译者：「武器」按拉丁文 arma 译出，以保留下文的争战比喻；和合本修订版两处均作「工具」。）
6:14 罪必不能作你们的主，因你们不在律法之下，而是在恩典之下。[n. 496]
6:15 那又怎么样呢？我们在恩典之下，不在律法之下，就可以犯罪吗？绝对不可！[n. 499]
6:16 难道你们不知道，你们献自己作奴仆，顺从谁就作谁的奴仆吗？或作罪的奴隶，以至于死；或作顺服的奴仆，以至于成义。
6:17 感谢神！因为你们从前虽然作罪的奴隶，现在却从心里顺服了那教导的典范，你们已被交付于它。（译者：拉丁文说人「被交付于」教导，下文据此论述献身；和合本修订版作「所传给你们教导的典范」。）
6:18 你们既从罪里得了释放，就作了义的奴仆。
6:12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof. [n. 492]
6:13 Neither yield your members as instruments of iniquity unto sin: but yield yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
6:14 For sin shall not have dominion over you: for you are not under the law, but under grace. [n. 496]
6:15 What then? Shall we sin, because we are not under the law, but under grace? God forbid! [n. 499]
6:16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
6:17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
6:18 Being then freed from sin, we have been made servants of justice.
492. 使徒说明我们不应留在罪中，而且具有做到这事的能力以后，在这里推出道德上的劝勉。
492. After showing that we ought not remain in sin and that we have the faculty for this, the Apostle concludes with a moral exhortation.
对此，他做三件事。
And concerning this he does three things:
首先，提出劝诫；
first, he proposes an admonition;
其次，在「因为罪」等语处，说明理由；
second, he assigns a reason, at for sin shall not;
第三，在「那又怎么样呢？我们就可以犯罪吗」等语处，提出问题并加以回答。
third, he raises and solves a question, at what then? Shall we sin.
关于第一点，他做两件事。
In regard to the first he does two things:
首先，提出劝诫；
first, he proposes the admonition;
其次，在「使你们顺从」等语处，解释劝诫。
second, he clarifies it, at so as to obey.
493. 因此，他首先说：前面说过，我们的旧人与他同钉十字架，使罪身灭绝；这使我们明白，罪的力量已经削弱到不能统治我们的程度。因此，今后「不要让罪在你们必死的身上掌权」。
493. First, therefore, he says: we have said that our old self was crucified once, so that the body of sin may be destroyed. This means that the power of sin has been so weakened that it cannot rule us. Let not sin therefore reign in your mortal body any longer.
然而，他没有说：「不要让罪存在于你们必死的身上」；因为只要我们的身体仍是必死的，即仍受制于死亡的必然性，罪，也就是罪欲，就不可能不存在于我们身体中。但我们既已被神从罪的统治下释放，就应当努力，不让罪在我们的身体里重新获得它已经失去的、对我们的统治。这就是他说的：「不要让罪在你们必死的身上掌权。」当我们仍具有必死的身体时，确实有必要对此谨防，因为智 9:15 说：「这必腐朽的肉身，重压着灵魂」，等等。
He does not say: let not sin be in your mortal body, because as long as our body is mortal, i.e., bound to the necessity of death, it is not possible for sin not to be in our body, i.e., the inclination to sin. But since we have been freed from the kingdom of sin by God, we must struggle in order that sin not recover its dominion now lost in our body. And this is what he says: let not sin reign in your mortal body. This is something about which one must be on his guard, as long as we wear the mortal body: the corruptible body is a load upon the soul (Wis 9:15).
494. 随后，他说「使你们顺从」等语，解释前面的劝诫。
494. Then when he says, so as to obey, he clarifies this admonition.
对此应考虑，罪以两种方式在人里面掌权。一是藉心灵内在的同意。他说「使你们顺从它的私欲」，就是要排除这种情况。因为以心灵的同意顺从罪的私欲，就是让罪在我们里面掌权。德 18:30：「不要顺从你的欲情。」
In regard to this it should be noted that sin reigns in man in two ways: in one way, through internal consent of the mind. To remove this he says, so as to obey the lusts thereof. For it is by obeying the passions of sin with our minds that sin reigns in us: go not after your lusts (Sir 18:30).
第二，罪藉行为的实行在我们里面掌权。为排除这种情况，他接着说：「也不要把你们的肢体献给罪」，即献给罪欲，「作不义的武器」，即实行不义的工具。（译者：「武器」按拉丁文 arma 译出；和合本修订版作「工具」。）因为人藉自己的肢体实行罪，就是实行不义；藉这行为，他仿佛在争战，要恢复罪的统治，而罪的统治又藉犯罪的习惯在我们里面增强。结 32:27：「带着兵器下到阴间」。
In a second way sin reigns in us through the performance of the act. To exclude this, he adds, neither yield your members unto sin, i.e., to the inclination to sin, as instruments of iniquity, i.e., as instruments for committing sin. For when man commits sin through his members, he yields to sin. In this way he seems to fight to restore sin’s dominion, which grows in us through the habit of sinning: they went down to hell with their weapons (Exod 32:27).
495. 随后，他说「倒要把自己献给神」等语，劝勉我们采取相反的做法，即把自己献给神。
495. Then when he says, but yield yourselves to God, he urges them to the opposite, namely, to yield themselves to God.
首先，就内在的意向而言，他说「倒要把自己献给神」，即让你们的心灵服从他。申 10:12：「以色列啊，现在耶和华——你的神向你要的是什么呢？只要你敬畏耶和华——你的神，遵行他一切的道。」你们应当「像从死人中活着的人」这样行，即像从罪过的死亡被带回恩典生命的人。因此，「叫那些活着的人不再为自己活，乃为替他们死的主活」，也是公道的〔林后 5:15〕。
And first with regard to the internal faculties when he says, but yield yourselves to God by submitting your mind to God: and now, Israel, what does the Lord your God require of you but that you fear the Lord your God and walk in his ways (Deut 10:12). And you ought to do this as those that are alive from the dead, i.e., as led from the death of sin to the life of grace. Hence it is fitting, since he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised (2 Cor 3:15).
其次，就外在行为而言，他说：把「你们的肢体献给神」，即用来服事他，「作义的武器」，即实行义的工具，藉以与神的仇敌争战。弗 6:11：「要穿戴神所赐的全副军装，好抵挡魔鬼的诡计。」
Second, with respect to outward actions; hence he says, yield your members . . . unto God, i.e., to his service, as instruments of justice with which to fight against God’s enemies: put on the whole armor of God, that you may be able to stand against the wiles of the devil (Eph 6:11).
496. 随后，他说「因为罪」等语，说明上述劝诫的理由。
496. Then when he says, for sin shall not, he assigns the reason for this admonition.
有人或许会以罪的统治为借口，替自己辩解，声称这统治使他不能遵守上述劝诫。因此，使徒首先排除这借口，说：「罪必不能作你们的主。」即只要你们开始抵抗罪，把自己献给神，就会如此，如雅 4:8、7：「要亲近神，神就必亲近你们；要抵挡魔鬼，魔鬼就必逃避你们。」（译者：原文误标雅各书 6:8；引文依次见 4:8、4:7，故订正。）仿佛说：你们之所以能遵守上述要求，是因为不会发现有罪统治着你们而阻止你们；因为我们已经由基督释放，如约 8:36：「神的儿子若使你们自由，你们就真正自由了。」
For someone might excuse himself, alleging that sin’s dominion is an obstacle to obeying the admonition. But the Apostle excludes this, saying, for sin shall not have dominion over you, i.e., if you begin to resist sin and yield yourself to God: draw near to God and he will draw near to you. Resist the devil and he will flee from you (Jas 4:8). As if to say: you can observe my admonition, because you do not find sin dominating and holding you. For we have been freed by Christ, as John says: if the Son makes you free, you will be free indeed (John 8:36).
497. 第二，他阐明先前所说的，说：「因你们不在律法之下，而是在恩典之下。」
497. Then he clarifies what he had said, saying, for you are not under the law, but under grace.
这里应考虑，他所说的律法不仅指礼仪方面，也包括道德方面。说一个人在律法之下，有两种意义。
Here it should be noted that he is not speaking of the law merely with respect to its ceremonial precepts, but even with respect to moral matters. For one is said to be under the law in two ways.
一种是自愿服从对律法的遵守。在这意义上，连基督也在律法之下，如加 4:4：「生在律法之下。」因为他不但遵守道德诫命，也遵守礼仪诫命。基督的信徒在这意义上，就道德诫命而言在律法之下，就礼仪诫命而言则不是。
In one way, as voluntarily subject to the observance of the law. Even Christ was under the law in this way according to Galatians: born under the law (Gal 4:4), namely, because he observed the law, not only the moral but also the ceremonial precepts. But the faithful of Christ are under the law in this way, with respect to the moral precepts but not the ceremonial.
另一种是说人受到律法强制；在这意义上，不是出于爱而自愿守法，却因惧怕而被迫守法的人，就称为在律法之下。这样的人缺少恩典；若有恩典，就会使他的意志倾向遵守律法，从而出于爱履行道德诫命。因此，一个人只要仍这样在律法之下，不自愿履行律法，罪就在他里面掌权，因为他的意志倾向于想要违反律法的事。但藉着恩典，这样的统治便被除去，使人遵守律法，如同自由的人，而非受律法辖制的人。加 4:31及5:1：「我们不是使女的儿女，而是自由妇人的儿女了。基督释放了我们，为使我们得自由。」〔武加大本将后一句并入 4:31。〕
In another way, one is said to be under the law as though compelled by the law. In this way, one is under the law when he does not obey it voluntarily from love but is compelled by fear. But such a one lacks grace which, if it were present, would incline the will to observe the law and fulfill its moral precepts from a motive of love. Therefore, as long as one is under the law in such a way that he does not fulfill it voluntarily, sin has dominion over him. As a result, such a man’s will is inclined to choose what is contrary to the law. But through grace such dominion is removed; consequently, a man observes the law not as existing under the law but as free: we are not children of the slave but of the free woman, by the freedom with which Christ has set us free (Gal 4:31).
498. 使人自由履行律法的这恩典，旧律法的圣事并不赋予，基督的圣事却赋予。因此，服在律法礼仪之下的人，就旧律法那些圣事本身的能力而言，是在律法之下，而不是恩典之下，除非他们藉对基督的信心获得恩典。反之，服从基督圣事的人，藉这些圣事的能力获得恩典，因此不在律法之下，而是在恩典之下，除非他们由于自身的罪过，使自己重新服于罪的奴役。
498. This grace, making men freely obey the law, was not conferred by the sacraments of the old law, but Christ’s sacraments conferred it. Consequently, those who submitted themselves to the ceremonies of the law were not, so far as the power of those sacraments was concerned, under grace but under the law, unless they happened to obtain grace through faith. But one who submits to Christ’s sacraments obtains grace from his power, so as not to be under the law but under grace, unless they enslaved themselves to sin through their own fault.
499. 随后，他说「那又怎么样呢」等语，针对先前所说的提出问题。
499. Then when he says, what then, he raises a question against what he has said.
对此，他做三件事。
And concerning this he does three things:
首先，提出问题；
first, he raises the question;
其次，在「绝对不可！难道你们不知道」等语处，藉引出不合理的结果回答问题；
second, he answers it, at God forbid! Know you not;
第三，在「我感谢神」等语处，说明所引出的结果为何不合理。
third, he shows how unfitting it would be to misinterpret his statement, at but thanks be to God.
500. 关于第一点，应考虑：有些人可能误解前面的话，以为基督的信徒不在律法之下，是说他们没有遵守道德诫命的义务；这样就会推出，基督的信徒可以犯罪，即可以行违反道德诫命的事。
500. In regard to the first it should be noted that his statement could be falsely interpreted, namely, that Christ’s faithful are not under the law with respect to being obliged to obey its moral precepts. For it would follow that Christ’s faithful could lawfully commit sin and act against the moral precepts.
因此，他按照这种理解提出问题，说：「那又怎么样呢？」我们将怎么说？既然说过「我们不在律法之下，而是在恩典之下」，我们就可以「犯罪」，即行违反律法道德诫命的事吗？使徒在加 5:13 否定这种理解，说：「弟兄们，你们蒙召是要得自由；只是不可把这自由当作放纵情欲的机会。」
Therefore, in this context he raises the question: what then? Shall we sin, i.e., shall we act against the moral precepts, because, as has been said, we are not under the law, but under grace? This interpretation the Apostle rejects in Galatians: for you were called to freedom, brethren, only do not use your freedom as an opportunity for the flesh (Gal 5:13).
501. 所以，他在这里回答，接着说：「绝对不可！」不可因从律法得了释放就犯罪；因为我们若犯罪，就会带来一个不合理的结果：我们将再度被置于罪的奴役之下。
501. In the same fashion he answers here, God forbid that we should sin, because we have been set free from the law; because if we were to sin, we would once more be reduced to the slavery of sin.
这就是他说的：「难道你们不知道，你们献自己」，即出于自己的意志，「作奴仆去顺从」，即甘心顺从，「顺从谁就作谁的奴仆吗？」因为顺从是奴仆对主人应尽的义务。弗 6:5：「作仆人的，你们要听从你们肉身的主人。」所以，人顺从某人，便以顺从表明自己是他的奴仆。不过，顺从不同的主人，所得工价也不同。顺从罪的人，藉罪的奴役被引入死亡。这就是他说的：「或作罪的奴隶」，即你们顺从罪，就成了它的奴隶；其结果是「死」，即坠入永远的定罪。启 2:11 论这种死说：「得胜的必不受第二次死的害。」反之，顺从神的人就成了这种顺从的奴仆，因为藉顺从的习惯，他的心灵越来越倾向顺从，从而使义达到完善。这就是他说的：你们「或作顺服的奴仆」，即顺从神的诫命，「以至于成义」，即为履行义，正如上文 2:13：「行律法的称义。」
Hence, he continues, know you not that to whom you yield yourselves of your own will as servants to obey voluntarily, his servants you are whom you obey. For obedience is a debt which slaves owe to their masters: slaves, be obedient to your earthly masters (Eph 6:5). Hence, when someone obeys another, he admits that he is his slave by obeying. But different masters are obeyed for different remunerations. For the one who obeys sin is led to death through the slavery of sin. And this is what he says: whether it be of sin, i.e., you are its slaves by obeying it, unto death, i.e., to the eternal damnation of the one who falls. Concerning this death it is said: he who conquers shall not be hurt by the second death (Rev 2:11). But the one who obeys God is made a slave of this obedience, because through the habit of obeying the mind is inclined more and more to obeying and as a result achieves holiness. Therefore, he says: or of obedience, namely, of the divine precepts, unto justice: the doers of the law shall be justified (Rom 2:13).
他以顺从与罪相对，是十分恰当的，因为如安布罗斯所说，罪就是违反神的律法、不顺从属天的诫命。
Sin and obedience are fittingly presented as opposites, because, as Ambrose says, sin is a transgression of the divine law and a disobedience against the heavenly commands.
502. 随后，他说「感谢神」，说明因顺从罪而重新被置于罪的奴役之下是不合理的。第一个理由取自我们已经获得的恩惠。一个人若藉他人的恩惠从奴役中被释放，便不应自愿再使自己服于奴役；因此，我们既藉神的恩典脱离了罪，就不应自愿把自己重新推入罪的奴役之中。
502. Then when he says, but thanks be to God, he shows the folly of obeying sin and thereby returning to the slavery of sin: first, by considering the benefit we have received. For if someone, by another’s graciousness is freed from slavery, it is unfitting to subject oneself freely to slavery. Hence, since we have been freed from sin by the grace of God, it is unfitting willfully to return again to the slavery of sin.
第二个理由取自我们脱离罪以后所进入的状态，即作义的奴仆。一个人的奴仆不可使自己服在敌对主人的奴役之下；因此，我们既已成为义的奴仆，就不可再返回罪的奴役。
Second, by considering the state into which we were led after freedom from sin, namely, that we are slaves to justice. But, it is not lawful for a slave to subject himself to the dominion of an opposite master; hence, it is not lawful, if we have been made slaves of justice, to return to the slavery of sin.
503. 使徒同时涉及这两个理由，说：「我感谢神」；你们也应同样感谢，因为「你们从前虽然作罪的奴隶」——因为约 8:34 说，「所有犯罪的人就是罪的奴隶」——如今却「顺服了」，即藉相信而顺服，如上文 1:5：「在万国中使人因信而顺服。」这不是被迫的，而是「从心里」顺服，如后文 10:10：「人心里信就可以称义。」顺服「那教导的典范」，即大公信仰的教导，正如提后 1:13：「你从我听到那健全的言论，要常常守着，作为规范。」「你们已被交付于它」（译者：依拉丁文保留人被交付于教导的句法；和合本修订版作「所传给你们教导的典范」。）如林后 8:5：「照神的旨意先把自己献给主，又给了我们。」藉此，你们「从罪里得了释放」，因此不应离弃义。林前 7:23：「你们是重价买来的」，并不属于自己。
503. The Apostle touches on both of these considerations, when he says: I thank God, and you too should thank God, that you were the servants of sin, because he who commits sin, is a servant of sin (John 8:34), but have obeyed, namely, by believing: for obedience to the faith, in all nations (Rom 1:5); and this not as though compelled, but from the heart: for with the heart, we believe unto justice (Rom 10:10), unto that form of doctrine, i.e., to the doctrine of the Catholic faith: follow the pattern of the sound words you have heard from me (2 Tim 1:13), into which you have been delivered: i.e., gave yourselves entirely: but first they gave themselves to the Lord and to us by the will of God (2 Cor 8:5). And by this being then freed from sin, so that it is not fitting to desert justice: you were bought with a price (1 Cor 7:23) and are not your own.