第4讲：心灵与肉体的争战
Lecture 4: The mind’s struggle against the flesh
7:21 所以，我发现律法与愿意行善的我一致，因为恶就在我近旁。（译者：作者将这里的「律法」理解为摩西律法，并补出「与我一致」；因此按其拉丁文解释译出。和合本修订版作「我觉得有个律，就是我愿意行善的时候，就有恶缠着我」。）[n. 583]
7:22 因为，按着我里面的人，我喜欢神的律，[n. 585]
7:23 但我看出肢体中另有个律和我内心的律交战，把我掳去，使我附从那肢体中罪的律。[n. 586]
7:24 我真苦啊！谁能救我脱离这必死的身体呢？[n. 589]
7:25 是神藉着我们的主耶稣基督所赐的恩典。这样看来，我自己以心灵服事神的律，以肉体服事罪的律。（译者：作者的拉丁文本作「神的恩典」，是上节问题的回答；和合本修订版作「感谢神，靠着我们的主耶稣基督就能」。）[n. 592]
7:21 I find then a law, that when I have a will to do good, evil is present with me. [n. 583]
7:22 For I am delighted with the law of God, according to the inner man: [n. 585]
7:23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members. [n. 586]
7:24 Unhappy man that I am, who will deliver me from the body of this death? [n. 589]
7:25 The grace of God, by Jesus Christ our Lord. Therefore, I myself serve the law of God with the mind: but with the flesh, the law of sin. [n. 592]
583. 使徒由律法与理性一致，说明律法是好的以后，这里根据先前提出的两点，得出两个结论；
583. After showing that the law is good because it concords with reason, the Apostle now draws two conclusions based on the two things he had posited;
第二个在「但我看出另有个律」等语处提出。
the second conclusion is at but I see another law.
关于第一点，他做两件事。
In regard to the first he does two things:
首先，从前述内容得出结论；
first, he draws a conclusion from what he had said;
其次，在「我喜欢」等语处，提出征象，以作更充分的阐明。
second, he offers a sign to clarify it, at for I am delighted.
584. 前面他提出过两点。第一是「律法是属灵的」。这点既已证明，他便作出这样的结论：「所以，我发现」，即凭经验发现，摩西的「律法」与「愿意行善的我」，即与我的理性一致，因为我藉理性赞同善、厌弃恶，而律法同样命人行善、禁止恶。申 30:14：「因这话离你很近，就在你口中，在你心里，使你可以遵行。」
584. Now he had posited two things. The first was that the law is spiritual (Rom 7:14), from which he concludes: I find then, namely, by experience, a law consistent with that of Moses, that when I have a will to do good, i.e., there is agreement between the law of Moses and my reason, by which I approve the good and detest evil, just as that law commands the good and forbids evil: the word is very near unto you, in your mouth and in your heart, that you may do it (Deut 30:14).
律法这样与我一致，是必要的，因为「恶」，即罪或罪欲，「就在我近旁」，即躺在我理性的旁边，仿佛住在我的肉体里面。弥 7:5：「甚至对躺在你怀中的妻子也要守住你的口」，即对肉体也是如此。（译者：原文误标弥迦书 8:5，该书只有七章；实际引文在 7:5，故订正。）
And in this way it was necessary that evil, i.e., sin or the inclination of sin, is present with me, i.e., lay next to my reason, as though dwelling in my flesh: guard the doors of your mouth from her who lies in your bosom, i.e., from the flesh (Mic 7:5).
585. 随后，他说「因为我喜欢」等语，提出显示律法与理性一致的征象。
585. Then he presents a sign to show that the law agrees with reason, when he says, for I am delighted.
因为人只在与自己相宜的事物中喜悦。但人按理性喜悦神的律法，所以神的律法与理性相宜。这就是他说的：「按着我里面的人，我喜欢神的律。」即按理性和心灵而言，它们被称为里面的人。这不是说灵魂具有人形，如特土良（Tertullianus）所主张的；也不是说唯有灵魂是人，如柏拉图主张人是使用身体的灵魂；而是说，如上文所述，人里面最主要的部分称为人。
For no one delights except in that which agrees with him. But man according to his reason delights in the law of God; therefore, the law of God agrees with reason. And that is what he says: for I am delighted with the law of God, according to the inner man, i.e., according to reason or mind, which is called the inner man, not that the soul is fashioned according to man’s figure, as Tertullian supposed, or that it alone is man, as Plato said that man is a soul using a body; but because that which is more important in man is called man, as was explained above.
从表面看来，人里面最主要的是外在的部分，即具有这种形状的身体，称为外面的人；但按真相而言，最主要的是内在的部分，即心灵或理性，这里称为里面的人。诗 119:103〔武加大本 118:103〕：「你的言语在我上膛何等甘美。」加上 12:9：「有我们手中的圣经作安慰。」
But in man that which is more important, so far as appearance is concerned, is outward, namely, the body so fashioned that it is called the outward man. But so far as the truth is concerned, the more important is within, namely, the mind or reason, which is here called the inner man: how sweet to my taste are your words (Ps 119:103); having for our comfort the holy books that are in our hands (1 Macc 12:9).
586. 随后，他说「但我看出」等语，提出另一个结论，与前面「我却是属肉体的」等语所提出的相对应。
586. Then, when he says, but I see, he presents the other conclusion, which corresponds to his previous statement that I am carnal (Rom 7:14).
他说：「我看出肢体中另有个律。」这就是罪欲。它可称为律，有两个理由。一是因为效果相似：正如律法引导人行善，罪欲也引导人犯罪。二是相对于其原因而言。
The conclusion is this: but I see another law in my members, which is the inclination to sin and can be called a law for two reasons: first, by reason of the effect. For just as the law induces to do good, so the inclination induces to sin. Second, by reason of their cause.
587. 罪欲既是罪的某种惩罚，就有两个原因。一是罪本身；罪在犯罪者里面取得统治权，给他加上一个律，即罪欲，如同主人给被征服的奴仆加上律法。罪欲的另一原因是神；神把这种惩罚加于犯罪的人，使人的较低能力不服从他的理性。在这意义上，较低能力的不服从本身，即所谓罪欲，之所以称为律，是因为它由神的正义之律引入；如同公正法官的判决，具有法律效力，正如撒上 30:25〔拉丁本《列王纪》一〕：「从那日起，大卫定此为以色列的律例典章，直到今日。」
587. But since the inclination to sin is a punishment for sin, it has a twofold cause: one cause is sin, which has taken mastery over the sinner and imposed its law on him, i.e., the inclination to sin, just as a master imposes his law on a vanquished slave. The other cause of the inclination is God, who imposed this punishment on sinful man, i.e., that his lower powers do not obey reason. And in this sense the very disobedience of the lower powers constitutes the inclination to sin and is called a law, inasmuch it was introduced by the law of divine justice, just as the sentence of a just judge has the force of law: and this has been done from that day forward, and was since made a statute, and an ordinance, and as a law in Israel (1 Sam 30:25).
588. 这律起初存在于感觉欲求中，却扩展到所有服从贪欲而犯罪的肢体。上文 6:19：「你们从前怎样把肢体献给不洁作奴隶」，等等。因此，他说「在我的肢体中」。
588. This law is found in the sensitive appetite as in its source, but it is found spread over all the members which play a role for concupiscent desire in sinning: just as you once yielded your members to serve impurity and every iniquity (Rom 6:19). Hence he says in my members.
这律在人里面有两个效果。首先，它抵抗理性；就此他说：「和我内心的律交战」，即与摩西律法交战；摩西律法称为内心的律，是因为它与心灵一致。或者，是与自然律交战；自然律称为内心的律，是因为它按本性被赋予心灵。上文 2:15：「他们显明律法的功用刻在他们心里。」加 5:17 论这种抵抗说：「肉体的情欲和圣灵相争。」
Now this law has two effects in man: first, it resists reason; hence he says, fighting against the law of my mind, i.e., with the law of Moses, which is called the law of the mind, inasmuch as it agrees with the mind or with the natural law, which is called the law of the mind, because it is present by nature in the mind: they show that what the law requires is written in their hearts (Rom 2:15). Concerning this resistance it is said: the desires of the flesh are against the spirit (Gal 5:17).
第二个效果，是使人陷于奴役。就此，他接着说：「把我掳去」，或按另一读法，「把我带去作俘虏」，「在那肢体中罪的律之下」，即在我自身之中；这是希伯来语的说法，以名词代替代词。
The second effect is that it makes man a slave; hence he says, and captivating me, or leading me captive, according to another text, in the law of sin that is in my members, i.e., in myself, following the Hebrew custom of speech whereby a noun is used in place of a pronoun.
罪的律以两种方式掳掠人。一是藉同意和行为掳掠罪人；另一是就贪欲的活动掳掠处于恩典之下的人。诗 126:1〔武加大本 125:1〕论这种被掳说：「当耶和华使锡安被掳的人归回的时候。」
But the law of sin makes man captive in two ways: the sinner it makes captive through consent and action; the man in grace through the movement of concupiscent desire. It is said of this captivity: when the Lord led back the captives of Zion (Ps 126:1).
589. 随后，他说「我真苦啊」等语，论述从罪的律中获得释放；对此，他做三件事。
589. Then, when he says, unhappy man that I am, he deals with liberation from the law of sin and does three things:
首先，提出问题；
first, he poses a question;
其次，在「神的恩典」等语处，提出回答；
second, he answers, at the grace of God;
第三，在「这样看来，我自己」等语处，得出结论。
third, he draws a conclusion, at therefore, I myself.
关于第一点，他做两件事。
In regard to the first he does two things.
590. 一是承认自己的悲惨，说：「我真苦啊！」这是因为罪住在人里面：或只就肉体而言，如在义人里面；或也就心灵而言，如在罪人里面。箴 14:34：「罪使百姓悲惨。」（译者：作者所引拉丁文强调「悲惨」，和合本修订版作「罪恶是百姓的羞辱」；此处保留作者据以论证的措辞。）诗 38:6〔武加大本 37:7〕：「我疼痛，大大蜷曲。」
590. First, he declares his misery when he says: unhappy man that I am. This wretchedness is the result of sin which dwells in man: either in the flesh only, as in the just man, or also in the mind, as in the sinner: sin makes nations miserable (Prov 14:34); I am become miserable, and am bowed down even to the end (Ps 37:7).
591. 另一是发问：「谁能救我脱离这必死的身体呢？」这似乎是怀着渴望的人的发问，如诗 142:7〔武加大本 141:8〕：「求你从被囚之地领我出来。」（译者：原文引武加大本 141:10，但所引语句实际在 141:8，故订正。）
591. Second he asks: who will deliver me from this body of death? This question seems to express the desire voiced in the Psalm: bring my soul out of prison (Ps 142:7).
然而应知道：对于人的身体，可以考虑身体本性本身，它与灵魂相宜，因此灵魂不愿与它分离。林后 5:4：「并不是愿意脱下地上的帐篷，而是愿意穿上天上的居所。」也可以考虑身体的败坏，它压迫灵魂，如智 9:15：「这必腐朽的肉身，重压着灵魂」，等等。
Yet it should be remembered that in man’s body one can consider the very nature of the body which agrees with the soul. It is not from this that he desires to be separated: we do not wish to be unclothed, but to be clothed over (2 Cor 5:4). One can also consider the corruptible body which is a load upon the soul (Wis 9:15).
因此，他特别说：「脱离这必死的身体。」
Hence it is significant that he says: from this body of death.
592. 随后，他说「神的恩典」等语，回答问题。
592. Then he responds to the question, at the grace of God.
因为，即使人赞同理性、反对罪，他也不能凭自身力量脱离身体的败坏，甚至不能脱离灵魂的败坏；唯有藉基督的恩典才能如此，如约 8:36：「神的儿子若使你们自由，你们就真正自由了。」
For man by his own power cannot be freed from the corruption of the body, nor even of the soul, although he agrees with reason against sin, but only by the grace of Christ, as it says in John: so if the Son makes you free, you are free indeed (John 8:36).
因此，他接着说：「神的恩典」，即它必救我脱离；这恩典是「藉着耶稣基督」赐下的。约 1:17：「恩典和真理却是由耶稣基督来的。」（译者：这里所释拉丁文罗 7:25 为「神的恩典」，和合本修订版则作「感谢神」，所以作者把它当作「谁能救我」的回答。）
Therefore, he says, the grace of God will free me and it is given by Jesus Christ: grace and truth came through Jesus Christ (John 1:17).
593. 这恩典以两种方式救人脱离这必死的身体。一是使身体的败坏不统治心灵，不把心灵拉去犯罪；二是使身体的败坏完全被除去。
593. This grace liberates from the body of this death in two ways: in one way so that the corruption of the body does not dominate the soul and draw it to sinning; in another way so that the corruption of the body is taken away entirely.
因此，就第一点而言，罪人适宜说：「恩典救我脱离这必死的身体。」即救我脱离了灵魂因身体败坏而被引入的罪。但义人在这方面已经获得释放；所以，就第二点而言，他适宜说：「神的恩典救我脱离这必死的身体。」即使我的身体中不再有罪或死的败坏；这将在复活时实现。
In regard to the first way, it is fitting for the sinner to say: grace has freed me from the body of this death, i.e., from sin into which the soul is led by the corruption of the body. But the just man has already been freed to that point; hence, it befits him to say in regard to the second way: the grace of God has freed me from the body of this death, so that in my body is neither the corruption of sin nor of death: which will happen at the resurrection.
594. 随后，他说「这样看来，我自己」等语，作出结论；根据前述两种解释，这结论由前文推出的方式各不相同。
594. Then he draws the conclusion which follows in different ways from the foregoing words, depending on how they are explained, when he says, therefore, I myself.
若将前面的话解释为代表罪人所说，结论就应这样推出：前面说，神的恩典救我脱离这必死的身体，使我不被它引入罪中；因此，当我已经获得释放时，我就「以心灵服事神的律」，以肉体服事「罪的律」。这罪的律仍作为罪欲留在肉体中，肉体藉它生出与灵相反的贪欲。
For if they are explained in the person of a sinner, the conclusion is inferred in the following manner: it has been said that the grace of God has freed me from the body of this death, so that I am not led into sin by it; therefore, when I have been freed, I myself serve the law of God with the mind, but with the flesh, the law of sin, which law remains in my flesh in regard to the inclination to sin, in virtue of which the desires of the flesh are against the spirit.
但若将前面的话理解为代表义人所说，就应这样推出：「神藉着耶稣基督的恩典」救我「脱离这必死的身体」，使我里面不再有罪与死的败坏。因此，在获得这种释放以前，「我自己」，即同一个我，「以心灵服事神的律」，同意它；「以肉体服事罪的律」，因为我的肉体按肉体的律被推动去贪求。
But if the words are understood as spoken in the person of a just man, the conclusion is inferred in this manner: the grace of God, by Jesus Christ has freed me from the body of this death, so that the corruption of sin and death is not in me. Therefore, I myself, one and the same before being freed, serve the law of God with the mind by consenting to it; but with the flesh, the law of sin, inasmuch as my flesh is moved to concupiscent desire according to the law of the flesh.