第1讲：从死的律法中解脱
Lecture 1: Loosed from the law of death
7:1 弟兄们，我对你们这些明白律法的人说，你们岂不知道律法约束人是在他活着的时候吗？[n. 518]
7:2 就如处于丈夫之下的女人，丈夫还活着，她就被律法约束；丈夫若死了，她就从丈夫的律法中解脱了。（译者：「处于丈夫之下」按拉丁文 sub viro 译出，以保留作者以下关于丈夫权柄的解释；和合本修订版作「女人有了丈夫」。）[n. 521]
7:3 所以丈夫还活着，她若跟了别的男人，就叫淫妇；丈夫若死了，她就脱离了律法，虽然跟了别的男人，也不是淫妇。[n. 525]
7:4 我的弟兄们，这样说来，你们藉着基督的身体对律法也是死了，使你们归于另一位，就是归于那从死人中复活的，为要使我们结果子给神。[n. 527]
7:5 因为我们属肉体的时候，那因律法而生犯罪的欲望在我们肢体中发动，以致结出死亡的果子。
7:6 但如今，我们已经从拘禁我们的死的律法中解脱，使我们服事，要按着灵的新样，不按着仪文的旧样。（译者：作者的拉丁文本为「从死的律法中解脱」，下文据此解释「死的律法」；和合本修订版作「我们既然在捆绑我们的律法上死了，就从律法中解脱」。拉丁文 spiritus 也允许作者将其解释为人被更新的灵。）[n. 531]
7:1 Do you not know, brethren (for I speak to those who know the law) that the law has dominion over a man as long as he lives? [n. 518]
7:2 For the woman who has a husband, while her husband lives is bound to the law. But if her husband dies, she is loosed from the law of her husband. [n. 521]
7:3 Therefore, while her husband lives, she will be called an adulteress, if she be with another man: but if her husband dies, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man. [n. 525]
7:4 Therefore, my brethren, you also have died to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bear fruit to God. [n. 527]
7:5 For when we were in the flesh, the passions of sins, which were by the law, worked in our members, to bear fruit unto death.
7:6 But now we are loosed from the law of death in which we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter. [n. 531]
518. 使徒说明我们藉基督的恩典脱离罪以后，这里又说明，我们藉同一基督的恩典，脱离律法的奴役。
518. After showing that we are set free from sin through the grace of Christ, the Apostle now shows that through the same grace we are freed from slavery to the law.
对此，他做两件事。
In regard to this he does two things:
首先，提出论点；
first, he states his proposition;
其次，在「这样，我们要怎么说呢」等语处，排除异议。
second, he excludes an objection, at what shall we say, then (Rom 7:7).
关于第一点，他做两件事。
In regard to the first he does two things:
首先，说明我们藉基督的恩典脱离律法的奴役；
first, he shows that through the grace of Christ we are freed from the slavery of the law;
其次，在「为要使我们结果子给神」等语处，说明这种释放的益处。
second, that this liberation is useful, at that we may bring forth fruit to God.
关于第一点，他做三件事。
In regard to the first he does three things:
首先，提出一项教导，由此推论，以证明论点；
first, he makes a statement from which he argues to his proposition;
其次，在「就如女人有了丈夫」等语处，阐明这教导；
second, he clarifies it, at for the woman who has a husband;
第三，在「我的弟兄们，这样说来」等语处，作出结论。
third, he concludes, at therefore, my brethren.
519. 他把这项教导作为他们已知的事提出。
519. The statement he makes is presented as something known to them.
因此，他说：「弟兄们，你们岂不知道」，仿佛说：这事你们不应不知道。林前 14:38：「若有人不知道，他也将不被认识。」（译者：此处按作者引文保留「知道」的措辞；和合本修订版作「若有不理会的，你们也不必理会他」。）
Hence he says, do you not know, brethren? As if to say: you should not be ignorant of this. But if any man does not know, he will not be known (1 Cor 14:38).
他接着说「因为我是对明白律法的人说」，指出他们不应不知道的理由。
The reason they should not be ignorant of it is shown when he says, for I speak to those who know the law.
520. 但罗马人既是外邦人，不认识摩西律法，这里所说的似乎不适合他们。因此，有些人把这话解释为自然律，外邦人并非不认识自然律，正如上文 2:14：「没有律法的外邦人若顺着本性行律法上的事」，等等。所以，他接着说：「律法约束人」，即自然律约束人，「是在它活着的时候」，即律法在人里面活着的时候。只要自然理性在人里面有效运行，这律法就是活的；但自然理性屈服于情绪时，自然律在人里面便死了。赛 24:5：「背了永约」，即自然律的永约。（译者：这一解释把拉丁文 vivit「活着」的主语理解为律法；和合本修订版以人为主语，作者随后也采纳后一解释。）
520. But since the Romans were gentiles and ignorant of the law of Moses, it seems that what is said here does not apply to them. Therefore, some explained this as referring to the natural law, of which the gentiles were not ignorant, as he said earlier: when the gentiles who have not the law do by nature what the law requires, they are a law to themselves (Rom 2:14). Hence it is added: that the law has dominion over a man, i.e., the natural law, as long as he lives, i.e., the law in man. And it lives as long as natural reason functions efficaciously in a person; but it dies, as long as natural reason succumbs to the passions: they have broken the everlasting covenant (Isa 24:5), i.e., of the natural law.
但这似乎不合使徒的意图；因为他不加限定、概括地谈论律法时，总是指摩西律法。
But this interpretation does not seem to agree with the intention of the Apostle who always has in mind the law of Moses, when he speaks of the law with no modifying qualifications.
因此，应当说，罗马的信徒不全是外邦人，他们中间也有许多犹太人。因此，徒 18:2 记载，保罗在哥林多遇见「一个犹太人，名叫亚居拉。不久前，他带着妻子百基拉从意大利来，因为革老丢命令所有的犹太人都离开罗马」。
Therefore, it is better to say that the Roman believers were not only gentiles; there were many Jews among them. Hence it says that Paul found at Corinth a certain Jew named Aquila, who had recently arrived from Italy, and Priscilla his wife, because Claudius had expelled all the Jews from Rome (Acts 18:2).
所以，律法以这样的方式约束人：只在人活着的时候。因为律法的颁布，是为了在今生的道路上指引人，如诗 25:12〔武加大本 24:12〕：「他在所选择的道路上，为他立定律法。」（译者：拉丁引文有「立定律法」，作者据此说明律法的作用；和合本修订版作「耶和华必教导他当选择的道路」。）因此，律法的约束藉死亡解除。
Therefore, the law is binding on a person as long as he lives. For the law was given to direct man in the way of this life, as it says in the Psalm: he will instruct him in the way that he should choose (Ps 25:12). Therefore, the obligation of the law is dissolved by death.
521. 随后，他说「就如女人有了丈夫」等语，以婚姻律法的例子阐明先前所说的。
521. Then he clarifies what he had said with an example from the law of marriage, when he says for the woman who has a husband:
首先，提出例子；
first, he gives the example;
其次，在「所以丈夫还活着」等语处，用征象阐明。
second, he clarifies it by a sign, at therefore, while.
522. 关于第一点，他做两件事。
522. In regard to the first he does two things.
首先，在例子中说明，生命持续时，律法的约束怎样持续，说：「就如女人在丈夫之下」，即在丈夫的权柄之下（译者：「在丈夫之下」按拉丁文 sub viro 译出；和合本修订版作「有了丈夫」。）这是根据神的律法；创 3:16 曾说：「他必管辖你。」她「被律法约束」，即受那使她有义务与丈夫共同生活的律法约束，正如太 19:6：「神配合的，人不可分开。」
First, in the example he states how the obligation endures during life, saying, for the woman who has a husband, i.e., who is under the power of a man, is, from the divine law, in which it is said: your husband shall rule over you (Gen 3:16), bound to the law, namely, in which it is obligatory to live with the man: what God has joined together, let no man put asunder (Matt 19:6).
婚姻的这种不可分离性，主要因为婚姻是一件圣事，象征基督与教会不可分解的结合，或道与人性在基督位格中的结合。弗 5:32：「这是极大的奥秘，而我是指基督和教会说的。」
And this indissolubility of marriage is especially considered, inasmuch as it is the sacrament of the indissoluble union of Christ and the Church, or of the Word and human nature in the person of Christ: this is a great mystery, and I take it to mean Christ and the Church (Eph 5:32).
523. 第二，在「丈夫若死了」等语处，他在例子中说明，死后律法的约束怎样解除，说：「丈夫若死了」，即那妇人的丈夫死后，妇人便「从丈夫的律法中解脱了」，即从那使她对丈夫负有义务的婚姻律法中解脱了。
523. Second, he shows in the example how the obligation of the law is dissolved by death, saying, but if her husband dies, she, after the death of the husband, is loosed from the law of her husband, i.e., from the law of marriage by which she is obliged to the husband.
因为，如奥古斯丁在《论婚姻与私欲》（De nuptiis et concupiscentia）中所说，婚姻是必死之人的善，因此婚姻的约束不延伸到必死的生命以外。正因如此，「在复活的时候」，即生命不再死亡之时，「人也不娶也不嫁」，如太 22:30 所说。
For since, as Augustine says in his book On Marriage and Concupiscence, marriage is a good of mortal man, its obligation does not extend beyond mortal life. For this reason in the resurrection, when life will be immortal, they neither marry nor are given in marriage (Matt 22:30).
由此可见，假若有人死后复活，如拉撒路的情况，他原来的妻子便不再是他的妻子，除非她与他重新缔结婚姻。
From this it is plain that if a person were to die and be restored to life, as Lazarus was, the one who had been his wife is no longer so, unless he marries her again.
524. 然而，有人引用来 11:35 反对这点：「有些妇人得回从死人中复活的亲人。」
524. But against this one might bring in what is stated in Hebrews: women received their dead by resurrection (Heb 11:35).
但应当知道，这些妇人得回的不是丈夫，而是儿子；一位妇人藉以利亚得回儿子，如王上 17:17及以下〔拉丁本《列王纪》三〕所载；另一位藉以利沙得回儿子，如王下 4:18及以下〔拉丁本《列王纪》四〕所载。
But one should realize that the women received not their husbands but their sons, as the woman in 1 Kings 17 through Elijah, and another in 2 Kings 4 through Elisha.
不过，赋予神印的圣事，情况不同；神印是不死灵魂所受的某种祝圣。任何祝圣，只要受祝圣之物仍存在，其祝圣状态便持续，如教堂或祭坛的祝圣就是明显的例子。因此，已领洗、领坚振或领圣秩的人，若死后复活，不应再次领受同样的圣事。
The case is different with sacraments which imprint a character, which is a consecration of an immortal soul. Now every consecration endures as long as the consecrated thing lasts, as is plain in the consecration of a church or altar. Therefore, if a baptized or confirmed or ordained person were to die and rise again, he would not have to repeat these sacraments.
525. 随后，他说「所以丈夫还活着」等语，用征象阐明先前所说的。
525. Then he clarifies what he had meant by a sign, when he says therefore, while her husband.
首先，就婚姻约束而言，只要「丈夫还活着」，这约束就在妇人身上持续。其征象是：「丈夫还活着，她若跟了别的男人，就叫淫妇」，即与别的男人发生肉体结合。耶 3:1：「人若休妻，妻离他而去，做了别人的妻子，这妇人岂不是受了玷污、沾了污秽吗？」（译者：作者所引拉丁文本以「妇人」为被污秽者；和合本修订版相应处作「那地岂不是大大污秽了吗」，故这里直译拉丁文。）
And first, in regard to the obligation of marriage, which continues for the wife while her husband lives. The sign of this is that she will be called an adulteress, if she be with another man, i.e., as wife and husband, while her husband lives: if a man divorces his wife and she goes from him and becomes another man’s wife, would not she be polluted and contaminated? (Jer 3:1).
第二，在「丈夫若死了」等语处，他提出婚姻律法的约束因死解除的征象，说：「她的丈夫若死了」，妇人便「从丈夫的律法中得了释放」，即不再受那使她对丈夫负有义务的律法约束，「虽然跟了别的男人，也不是淫妇」，即与他发生肉体结合，尤其是在已与他结成婚姻的情况下。林前 7:39：「丈夫若长眠了，妻子就自由了，可以随意再嫁。」
Second, he adduces a sign of the fact that the obligation of the law of marriage is dissolved by death, saying, but if her husband dies, she is delivered from the law by which she is bound to the husband, so that she is not an adulteress, if she be with another man, i.e., carnally united to another man, particularly if she has married him: if the husband dies, namely, the woman’s, she is free to be married to whom she wishes only in the Lord (1 Cor 7:39).
526. 由此可见，第二次、第三次或第四次婚姻，本身都是许可的，而不只是藉特许才许可，金口约翰似乎却这样主张；他在《马太福音注释》（Super Matthaeum）中说，正如摩西容许休书，使徒也容许第二次婚姻。
526. This shows that second, third, or fourth marriages are lawful of themselves, and not only by dispensation as Chrysostom seems to say, when he says that just as Moses permitted a bill of divorce, so the Apostle permitted second marriages.
因为，婚姻律法若因死而解除，就没有理由不准许存活的配偶再次缔结婚约。使徒在提前 3:2 说，「监督必须只作一个妇人的丈夫」；这并不是因为第二次婚姻不合法，而是因为圣事象征上的欠缺：他不再是单一丈夫对应单一妻子，正如基督是独一教会的新郎那样。
For there is no reason, if the marriage law is dissolved by death, why the survivor may not marry again. It is not because second marriages are illicit that the Apostle says: a bishop should be married only once (1 Tim 3:2), but on account of the sacramental sign: for he would not be one of one, as Christ is the spouse of one Church.
527. 随后，他说「我的弟兄们，这样说来」等语，作出主要论点的结论，说「这样说来」等语，即因你们已成为基督身体的肢体，与他同死同埋葬，如前所述，「你们对律法也是死了」，即律法对你们的约束已终止；这样，「你们便归于另一位」，即归于基督，服从他的律法；他就是「那从死人中复活的」，你们也在他里面复活，获得了新生命。因此，你们所受约束的，已不是旧生命的律法，而是新生命的律法。
527. Then when he says, therefore, my brethren, he concludes to his main proposition, saying, therefore, my brethren, you also have died to the law, by the body of Christ, i.e., in becoming members of the body of Christ, dying and being buried with him, as stated above; you have died to the law in the sense that the obligation of the law ceases in you, so that you may belong to another, namely, Christ, in whom, through rising with him, you have received a new life. Hence you are held obliged not by the law of the former life but by the law of the new life.
528. 但这里似乎有一处不相似：在前面的例子中，是丈夫死了，妇人留下来，不再受律法约束；这里却说，那脱离约束的人自己死了。
528. But this application seems awkward, because in the preceding example the man died and the woman remarried without obligation of the law. But here the one released from obligation is said to die.
不过，若仔细考虑，二者道理相同；因为婚姻是两个人之间的某种关系，无论哪一方死亡，在解除婚姻律法这一点上，都没有差别。无论哪种情况发生，都显明：我们藉与基督同死的死亡，终止了旧律法的约束。
However, if we consider it another way, there is a parallel, because since marriage is between two, it makes no difference which one dies. In either case the law of marriage is taken away by death. Hence the obligation of the old law ceases in virtue of the death by which we die with Christ.
529. 随后，他说「为要使我们结果子」，说明上述释放的益处。
529. Then he shows the utility of this liberation, when he says, that we may bear fruit.
对此，他做三件事。
In regard to this he does three things:
首先，提出益处，说：「为要使我们结果子给神。」因为我们成为基督的肢体，住在基督里面，就能结出善行的果子，归荣耀给神。约 15:4：「枝子自己就不能结果子」，等等。
first, he mentions the utility, saying: that we may bear fruit to God. For if we have been made members of Christ and abide in Christ, we can bear fruit, i.e., good works, for the honor of God: as the branch cannot bear fruit by itself, unless it abides in the vine (John 15:4).
530. 第二，在「因为我们从前」处。
530. The second is at for when we were in the flesh.
他说明，当我们处于律法的奴役之下时，这种结果子受到阻碍。他说：「因为我们属肉体的时候」，即服从肉体私欲的时候；后文 8:9：「你们就不属肉体，而是属圣灵了。」「犯罪的欲望」，即罪的情绪和欲求，「因律法而有」，即因律法而被认识，或以律法为机缘而增强，如前面所清楚说明的，「在我们肢体中发动」，即推动我们的肢体。雅 4:1：「你们中间的冲突是哪里来的？争执是哪里来的？不是从私欲来的吗？」这样，「以致结出死亡的果子」，即产生死的结果。雅 1:15：「罪既长成，就生出死来。」
He shows that this fruit was impeded when we were under the slavery of the law, saying, for when we were in the flesh, i.e., subject to the concupiscences of the flesh. But you are not in the flesh, but in the spirit (Rom 8:9). Our passions, however, and affections of sins, which were either explained or rather are occasionally adduced as proof by the law, are accustomed to work in our members, i.e., moved our members: what causes wars and what causes fightings among you? Is it not your passions? (Jas 4:1). And this to bear fruit unto death, i.e., so that they would cause the fruit of death: sin when it is full-grown brings forth death (Jas 1:15).
531. 第三，在「但如今，我们已经解脱」处。
531. The third is at but now we are loosed.
他说明，脱离律法奴役的人获得了上述益处，说：「但如今，我们」藉基督的恩典「已经从死的律法中解脱」，即脱离摩西律法的奴役。它称为「死的律法」，或是因为它毫不宽赦地使肉身被处死，如来 10:28：「任何人干犯摩西的律法」，等等；或更确切地说，称为死的律法，是因为它成为使人在属灵意义上死亡的机缘，如林后 3:6：「文字使人死」，等等。（译者：这里依作者的拉丁文本保留「死的律法」；和合本修订版罗 7:6 作「我们既然在捆绑我们的律法上死了，就从律法中解脱」。）
He shows that this usefulness is acquired by those freed from the slavery of the law, saying, but now we are loosed by the grace of Christ from the law of death, i.e., from the slavery of the law of Moses, which is called the law of death, because it killed violators without mercy (Heb 10:28). Or better, it is called the law of death because if offered the occasion for spiritual death: for the letter kills, but the Spirit gives life (2 Cor 3:6).
「我们从前被拘禁在这律法中」，如同律法之下的奴仆。加 3:23：「但这『信』还未来以前，我们被看守在律法之下。」我们如此被释放，「使我们服事，要按着灵的新样」，即藉基督的恩典，灵得了更新。结 36:26：「我也要赐给你们一颗新心，将新灵放在你们里面。」（译者：原文标为 36:27，实际引文在 36:26，故订正。）「不按着仪文的旧样」，即不按旧律法；或者，不在罪的衰旧之中服事，因为律法的文字无力除去这衰旧。诗 6:7〔武加大本 6:8〕：「我在一切仇敌中衰老。」（译者：作者引用拉丁文的「衰老」呼应「旧样」；和合本修订版作「因敌人的缘故，我的眼目模糊不清」。）
In which law we were detained, as though servants under the law: before faith came we were confined under the law (Gal 3:23). We have been freed in such a way so that we should serve in newness of spirit, i.e., renewed in the spirit through the grace of Christ: a new heart I will give you, and a new spirit I will put within you (Ezek 36:26); not in the oldness of the letter, i.e., not according to the old law. Or not in the old written code of sin which the letter of the law could not remove: I have grown weak in the midst of all my foes (Ps 6:7).