第2讲：藉圣灵治死肉体
Lecture 2: Mortification of the flesh by the Spirit
8:7 因为肉体的智慧与神为敌：它不顺服神的律法，事实上也无法顺服。（译者：本节按拉丁文保留「肉体的智慧」；和合本修订版作「体贴肉体」，下文将解释智慧与明智的关系。）[n. 619]
8:8 属肉体的人无法使神喜悦。[n. 624]
8:9 如果神的灵住在你们里面，你们就不属肉体，而是属圣灵了。人若没有基督的灵，就不是属基督的。[n. 625]
8:10 基督若在你们里面，身体就因罪而死，灵却因称义而活。（译者：拉丁文为「因称义」；和合本修订版作「因义」。下文以此说明神使人称为义的作为。）[n. 628]
8:11 然而，使耶稣从死人中复活的神的灵若住在你们里面，那使耶稣基督从死人中复活的，也必因住在你们里面的圣灵，使你们能死的身体活过来。（译者：依拉丁文保留「因」及「能死的」；和合本修订版作「藉着」及「必死的」。下文分别解释圣灵的能力与内住所赋予的尊贵，并区分死亡的可能性和必然性。）[n. 630]
8:12 弟兄们，这样看来，我们不是欠肉体的债去顺从肉体而活。[n. 631]
8:13 你们若顺从肉体活着，必定会死；若靠着圣灵把身体的恶行处死，就必存活。[n. 633]
8:7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: nor can it be. [n. 619]
8:8 And they who are in the flesh cannot please God. [n. 624]
8:9 But you are not in the flesh, but in the spirit, if the Spirit of God dwells in you. But if any man has not the Spirit of Christ, he is not his. [n. 625]
8:10 But if Christ is in you, the body indeed is dead, because of sin: but the spirit lives, because of justification. [n. 628]
8:11 And if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Jesus Christ from the dead shall enliven also your mortal bodies, because of his Spirit dwelling in you. [n. 630]
8:12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh. [n. 631]
8:13 For if you live according to the flesh, you will die: but if by the spirit you mortify the deeds of the flesh, you will live. [n. 633]
619. 使徒在前文已提出，肉体的明智就是死亡；现在他要证明这一点。
619. In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this.
首先，他证明所提出的论断；
And first, he proves it;
其次，他说明自己所写信给的信徒已经远离这种明智，见「你们却」等语。
second, he shows that the believers to whom he writes are immune to such prudence, at but you are not.
就第一点，他做两件事。
In regard to the first he does two things.
首先，他就肉体的明智本身，抽象地证明所提出的论断；
First, he proves his statement about prudence of the flesh in the abstract;
其次，他将自己论肉体的明智所说的话，应用于那些随从肉体的明智的人，见「那些在肉体中的人」等语。
second, he applies what he had said about prudence of the flesh to those who follow prudence of the flesh, at and they who are in the flesh.
就第一点，他提出三个中项，后一个证明前一个。
In regard to the first he sets out three middle terms, each of which proves the one before it.
620. 他以第一个中项这样证明上文所说的，即肉体的明智就是死亡：凡与神为敌的，便招致死亡。路 19:27：「至于我那些仇敌，不要我作他们王的，把他们拉来，在我面前杀了！」这是因为神就是我们的生命。申 30:20：「因为他是你的生命。」因此，与神为敌的便招致死亡；而「肉体」的明智「与神为敌」，所以肉体的明智是死亡的原因。
620. Using the first middle, he proves something stated earlier, namely, that the prudence of the flesh is death, in the following way: he that is hostile to God incurs death: but as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me (Luke 19:27); and this is because God is our life: for he is your life (Deut 30:20). And so, he that is hostile to God incurs death; but the prudence of the flesh is hostile to God. Therefore, the prudence of the flesh is the cause of death.
621. 这里应当注意，他把上文所说的「肉体的明智」，现在称作「肉体的智慧」；这并不是说，就绝对意义而言，智慧与明智是同一回事，而是因为在人事方面，智慧就是明智。箴 10:23：「智慧对于人就是明智。」（译者：此处依拉丁引文直译，以保留下文的概念关系；和合本修订版作「聪明人以智慧为乐」。）
621. Here it should be noted that what he earlier called the prudence of the flesh (Rom 8:6) he now calls the wisdom of the flesh, not because prudence and wisdom are absolutely the same but because wisdom in human matters is prudence: wisdom is prudence to a man (Prov 10:23).
为理解这一点，应当知道：就绝对意义而言，认识万有赖以存在的最高原因者，称为智慧人。而就绝对意义而言，万有的最高原因就是神。因此，绝对意义上的智慧，就是对属神之事的认识，正如奥古斯丁在《论三位一体》（De Trinitate）中所说。林前 2:6：「在成熟的人中，我们也讲智慧。」但在每一类事物中，认识该类事物的最高原因者，也称为智慧人。例如在建筑技艺中，称为智慧人的，并不是懂得砍削木石的人，而是构思并安排房屋适当形式的人，因为整个制作过程都取决于此。因此，使徒也在林前 3:10 说：「好像一个聪明的工头，立好了根基。」同样，在人事方面，能正确判断人生的目的，并据此安排整个人生的人，就称为智慧人；而这属于明智。
To understand this it should be recognized that one who knows the highest cause on which all things depend is called wise in the strict sense. But the supreme cause absolutely of all things is God. Therefore, wisdom in the strict sense is knowledge of divine things, as Augustine says in On the Trinity; yet among the mature we do impart wisdom (1 Cor 2:6). Now one who knows the highest cause in a particular genus is said to be wise in that genus. For example, in the art of building it is not the man who knows how to cut wood and stones but the one who conceives and plans the house who is called wise; for the entire building depends on him. Hence the Apostle says, as a wise architect I have laid the foundation (1 Cor 3:10). Thus, therefore, one is called wise in human matters who has a good understanding about the goal of human life and regulates the whole of human life accordingly, which pertains to prudence.
因此，肉体的智慧与肉体的明智是同一回事。雅 3:15论这种智慧说：「不是从上头下来的，而是属地上的，属情欲的，属鬼魔的。」
And thus the wisdom of the flesh is the same as the prudence of the flesh, about which it is said: not such as comes down from above, but is earthly, unspiritual, devilish (Jas 3:15).
这种智慧之所以被称为与神为敌，是因为它使人倾向于违背神的律法。伯 15:26：「他昂首挺颈，以肥壮的颈项向神直闯。」（译者：此处依拉丁引文直译；和合本修订版作「挺着颈项，用盾牌坚厚的凸面向全能者直闯」。）
This wisdom is said to be hostile to God, because it inclines a man against God’s law: running stubbornly against him with a thick-bossed shield (Job 15:26).
622. 因此，为证明这一点，他引入另一个中项，接着说：「因为它不顺服神的律法。」
622. To prove this he uses another middle term, adding, it is not subject to the law of God.
没有人能够就神自身而恨神，因为神就是善的本质本身；但罪人会在这一意义上恨神：神的律法之诫命与他的意愿相反。例如，奸淫者恨神，是就他恨「不可奸淫」这一诫命而言。因此，凡罪人，只要不愿顺服神的律法，就是神的仇敌。代下 19:2：「爱那恨耶和华的人。」
For a person cannot hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God inasmuch as some precept of the divine law is contrary to his will, as an adulterer hates God inasmuch as he hates the precept, you shall not commit adultery. And so all sinners, inasmuch as they are unwilling to submit to God’s law, are hostile to God: should you love those who hate the Lord? (2 Chr 19:2).
所以，他以肉体的明智或智慧不顺服神的律法，来证明它与神为敌，是恰当的。
Hence, he has satisfactorily proved that the prudence or wisdom of the flesh is hostile to God, because it is not subject to the law of God.
623. 他又以第三个中项证明这一点，说：「事实上也无法顺服。」
623. He proves this through a third middle term, saying: nor can it be.
肉体的明智是一种恶习，这由前文已经清楚。虽然受恶习辖制的人，可以从恶习中得释放而顺服神，如上文 6:22 所说：「从罪里得了释放，作了神的奴仆」，但恶习本身却不能顺服神，因为恶习本身就是背离神或神的律法。正如黑的人可以变白，但黑本身永远不能变白。太 7:18 正是在这个意义上说：「坏树也不能结好果子。」（译者：拉丁原文标罗 6:18；「作了神的奴仆」见6:22，故据引文订正。）
For the prudence of the flesh is a form of vice, as is clear from what has been said. But although a person subject to a vice can be freed from it and submit to God, as it says above, having been set free from sin, you have become slaves of justice (Rom 6:18), the vice itself cannot submit to God, since the vice itself is a turning away from God or from God’s law; just as something black can become white, but the blackness itself can never become white: an evil tree cannot bear good fruit (Matt 7:18).
由此可知，摩尼教徒（Manichaei）用这些话来支持他们的谬误，是不正确的。他们企图用这些话证明肉体的本性并非出于神，因为肉体与神为敌，也不能顺服神。因为使徒这里所论的，并不是这作为人的恶习的肉体，如前所述。（译者：本句依所据拉丁文直译；句意似不完整，与前文论证不易衔接。上下文所作的区分，是肉体的本性与肉体的明智这一恶习；但本句是否脱落了表达这一区分的语句，尚无确证，故不据推测补入正文。）
From this it is clear that the Manicheans were not correct in using these words to support their error, for they wished by these words to show that the nature of the flesh is not from God, since it is hostile to God and cannot be subject to God. For the Apostle is not dealing here with the flesh, which is a creature of God, but of the prudence of the flesh, which is a human vice, as has been said.
624. 然后，当他说「那些在肉体中的人」等语时，他将所说关于肉体的明智的话，应用于受肉体的明智支配的人，说：「那些在肉体中的人」，即藉肉体的明智随从肉体贪欲的人，只要仍是这样，便「无法使神喜悦」，因为诗 147:11〔武加大本146:11〕说：「耶和华喜爱敬畏他的人」。
624. Then when he says, and they who are in the flesh, he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: they who are in the flesh, i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way cannot please God, because: the Lord takes pleasure in those who fear him (Ps 147:11).
因此，那些不顺服他的人，只要仍是这样，就不能使他喜悦。然而，他们可以不再以上述方式处于肉体之中，那时便能使神喜悦。
Hence those who do not submit to him cannot please him, so long as they remain such. But they can cease to be in the flesh according to the manner described and then they will be pleasing to God.
625. 然后，当他说「你们却」等语时，他说明自己所说话的对象已经脱离肉体的明智。
625. Then when he says, but you are not in the flesh, he shows that those to whom he is speaking are immune from the prudence of the flesh.
关于这一点，他做三件事。首先，他提出信徒的状态，说：「你们却不在肉体中。」由此可见，这不能理解为肉体的本性，因为他所说话的罗马人，仍是披戴肉体的有死之人。这里的肉体是指肉体的恶习，如林前 15:50 所说：「血肉之躯不能承受神的国。」因此，他说「你们不在肉体中」，即你们不在肉体的恶习之中，仿佛顺从肉体而活一般。林后 10:3：「我们虽然在血气中行事，却不凭着血气争战。」「而在圣灵中」，即你们随从圣灵。启 1:10：「有一主日我被圣灵感动。」
In regard to this he does three things. First, he describes the state of believers, saying, but you are not in the flesh. This makes it clear that he is not speaking about the nature of the flesh. For the Romans, to whom he was speaking, were mortal men clothed in flesh. Rather, he is taking flesh for the vices of the flesh: flesh and blood cannot inherit the kingdom of God (1 Cor 15:50). Hence he says you are not in the flesh, i.e., you are not in the vices of the flesh as though living according to the flesh: living in the flesh, we do not wage war according to the flesh (2 Cor 10:3). But in the Spirit, i.e., you follow the Spirit: I was in the Spirit on the Lord’s day (Rev 1:10).
626. 其次，他加上条件，说：「如果神的灵住在你们里面」，即藉仁爱内住。林前 3:16：「你们是神的殿，神的灵住在你们里面。」
626. Second, he appends a condition, saying, if the Spirit of God dwells in you, namely, through love: you are God’s temple, and God’s Spirit dwells in you (1 Cor 3:16).
他加上这个条件，是因为他们虽然在洗礼中领受了圣灵，却仍有可能因后来发生的罪而失去圣灵。智 1:5论圣灵说：「不义一到，即刻退去。」
He appends this condition because, even though they received the Holy Spirit in baptism, they might through a later sin have lost the Holy Spirit. Concerning this it is said that he will not abide when iniquity comes in (Wis 1:5).
627. 第三，他说明，这个条件必须在他们身上实现，说：「人若没有基督的灵，就不是属基督的。」正如不由身体的生气赋予生命者，不是身体的肢体；同样，没有基督之灵的人，也不是基督的肢体。约壹 4:13：「因为神将他的灵赐给我们，由此我们知道……他也住在我们里面。」
627. Third, he shows that this condition should be found in them, saying, but if any man has not the Spirit of Christ, he is not his. For just as that is not a bodily member which is not enlivened by the body’s spirit, so he is not Christ’s member who does not have the Spirit of Christ: by this we know that we abide in him, because he has given us of his own Spirit (1 John 4:13).
应当注意，基督的灵与父神的灵是同一位；但因他由父而出，便称为父神的灵；因他由子而出，便称为基督的灵。因此，主也到处将他同时归于自己和父，例如约 14:26：「保惠师，就是父因我的名所要差来的圣灵。」又说：「我要从父那里差保惠师来……他来的时候」，等等〔约 15:26〕。
It should be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father inasmuch as he proceeds from the Father, and the Spirit of Christ inasmuch as he proceeds from the Son. Hence the Lord always ascribes him to both, as in John, but the Counselor, the Holy Spirit, whom the Father will send in my name (John 14:26) and again: when the Counselor comes whom I will send to you from the Father (John 15:26).
628. 然后，当他说「基督若」等语时，他说明，我们藉基督的恩典，或藉圣灵，得以脱离刑罚。
628. Then when he says, but if Christ, he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment.
首先，他说明，我们将来藉圣灵得以脱离身体的死亡；
And first, he shows that we are freed by the Holy Spirit in the future from bodily death;
其次，他说明，在此期间，即在今生，我们得到圣灵的帮助，以对抗现世生命的软弱，见「同样，圣灵也」等语。
second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at likewise, the Spirit (Rom 8:26).
就第一点，他做三件事。
Concerning the first he does three things.
首先，他提出自己所要说明的事；
First, he sets out what he intends;
其次，他由此推出一项推论，见「所以，弟兄们」等语；
second, he draws a corollary from this, at therefore, brethren;
第三，他证明所提出的论断，见「因为凡」等语。
third, he proves his proposition, at for whosoever are led (Rom 8:14).
就第一点，应当考虑到：上文他曾提及神的灵和基督的灵，尽管所指的是同一位圣灵。
In regard to the first it should be recalled that above he mentioned the Spirit of God and the Spirit of Christ, although it is one and the same Spirit.
因此，他首先说明，我们由圣灵作为基督的灵而获得什么；
First, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ;
其次，他说明，我们由圣灵作为父神的灵而获得什么，见「然而，那位的灵若」等语。
second, inasmuch as he is the Spirit of God the Father, at and if the Spirit of him.
629. 因此，他说：已经说过，人若没有基督的灵，就不是属基督的。所以，你们既属基督，就有基督的灵，也有基督自己藉信住在你们里面，如弗 3:17 所说：「使基督因着你们的信住在你们心里。」「基督若」如此「在你们里面」，你们就必须与基督相符。
629. He says, therefore: we have said that if one does not have the Spirit of Christ, he does not belong to him; hence, since you belong to Christ, you have the Spirit of Christ and Christ himself dwelling in you through faith: that Christ may dwell in your hearts through faith (Eph 3:17). But if Christ is thus in you, you should be conformed to Christ.
基督来到世上时，就灵而言，充满恩典和真理；然而，就身体而言，他有罪身的样式，如上文所说。因此，你们里面也必须是这样：你们的「身体」，「因」那仍留在你们肉体之中的「罪」，「是死的」，即受死亡的必然性所辖制。如创 2:17 所说：「你吃它的日子必定死！」即你们将受死亡的必然性所辖制。「灵却活着」，因为灵已经从罪中被召回，如弗 4:23 所说：「你们要把自己的心志更新。」灵活于恩典的生命，「因着称义」，藉此由神称为义。加 2:20：「我如今在肉身活着，是因信神的儿子而活。」上文 1:17：「义人必因信得生。」（译者：拉丁原文标加 2:3，据引文订正为2:20。）
Now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth, but as for the body, he had the likeness of sinful flesh, as was stated above. Hence this should also be in you, that your body indeed, because of sin which still remains in your flesh, is dead, i.e., subject to the necessity of death: in whatsoever day you eat it, you shall die the death (Gen 2:17), i.e., you will be subject to the necessity of death; but the spirit lives, being recalled from sin: be renewed in the spirit of your minds (Eph 4:23); it lives with the life of grace because of justification, through which it is justified by God: the life I now live in the flesh I live by faith in the Son of God (Gal 2:20); the just man lives by faith (Rom 1:17).
630. 然后，当他说「然而，圣灵若」等语时，他说明我们由圣灵作为父的灵而获得什么，说：「那使耶稣基督从死人中复活的」，即父神，「他的灵若住在你们里面」。诗 41:10〔武加大本40:11〕：「耶和华啊，求你怜悯我，使我起来。」徒 3:15：「神却叫他从死人中复活」，等等。然而，基督自己也凭自己的能力复活，因为父与子的能力是同一的。因此，父神在基督身上所行的，也必在我们身上行。
630. Then when he says and if the Spirit, he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: if the Spirit of him, namely, of God the Father, who raised up Jesus Christ from the dead; but do you, O Lord, be gracious to me and raise me up (Ps 41:10); him God raised from the dead (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us.
这就是他接着所说的：「那使耶稣基督从死人中复活的，也必使你们能死的身体活过来。」他没有说「死的」，而说「能死的」（译者：按拉丁文 mortalia 保留能死的可能性之义；和合本修订版作「必死的」。）因为在复活时，你们的身体不但不再是死的，即不再具有死亡的必然性，而且也不再是能死的，即不再有死亡的可能性；亚当犯罪以前的身体，便具有这种可能性。因为复活以后，我们的身体将全然不死。赛 26:19：「你的死人要复活，我的尸首要起来」，等等。何 6:2〔武加大本6:3〕：「过两天他必使我们苏醒。」（译者：拉丁原文误标赛 25:19，据引文订正为26:19；本处拉丁引文「我被杀的人要复起」，与和合本修订版「我的尸首要起来」措辞不同。）
And this is what he says: he who raised up Jesus Christ from the dead shall enliven also your mortal bodies. He does not say dead, but mortal, because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., having the necessity of death, but also that they are mortal, i.e., capable of dying, as was Adam’s body before sin. For after the resurrection our bodies will be wholly immortal: your dead shall live, their bodies shall rise (Isa 26:19); after two days he will revive us (Hos 6:2).
而这是「因他的灵住在」我们里面，即凭着住在我们里面的圣灵的能力。结 37:5：「主耶和华对这些骸骨如此说：『看哪，我必使气息进入你们里面，你们就要活过来。』」
And this because of his Spirit dwelling in you, i.e., in virtue of the Spirit dwelling in you: thus says the Lord God to these bones: behold I will cause breath to enter you, and you shall live (Ezek 37:5).
而「因圣灵住在」里面，也可以指我们身体所具有的尊贵，因为我们的身体曾是圣灵的居所。林前 6:19：「你们岂不知道你们的身体是圣灵的殿吗？」至于那些肢体未曾成为圣灵之殿的人，他们也会复活，但其身体仍能受苦。
And this is because of his Spirit dwelling in you, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: do you not know that your body is a temple of the Holy Spirit? (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.
631. 然后，当他说「所以，我们欠债」等语时，他由前述内容得出一项推论。
631. Then when he says, therefore, brethren, he draws a corollary from the foregoing.
首先，他提出结论；
And first, he sets out a conclusion;
其次，他说明理由，见「因为若」等语。
second, he gives the reason, at for if you live.
632. 因此，他首先说：已经说过，我们藉圣灵获得许多益处，而肉体的明智所带来的是死亡；「所以，我们」因从圣灵领受的恩惠，「欠」圣灵的「债」，应当顺从圣灵「而活」，不「顺从肉体」。加 5:25：「我们若靠着圣灵而活，也要靠着圣灵行事。」
632. First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, brethren, we are debtors, not to the flesh, but to the Holy Spirit on account of the benefits received from him, to live according to the Spirit and not according to the flesh: if we live by the Spirit, let us also walk by the Spirit (Gal 5:25).
633. 然后，当他说「你们若顺从肉体」时，他说明前述结论的理由。
633. Then when he says, for if you live according to the flesh, he gives the reason for the above conclusion.
首先，就肉体而言，他说：「你们若顺从肉体活着」，即随从肉体的贪欲，「必定会死」，即今生陷于罪过之死，来世陷于定罪之死。提前 5:6：「好宴乐的寡妇活着也算是死了。」
And first, as to the flesh, saying, if you live according to the flesh, namely, by following the desires of the flesh, you will die, namely, the death of guilt in the present and the death of damnation in the future: she who is self-indulgent is dead even while she lives (1 Tim 5:6).
其次，他就圣灵而言说明理由，说：「若靠着圣灵」，即藉着圣灵，「把肉体的行为处死」，即把出于肉体贪欲的行为处死，「就必存活」，今生活于恩典的生命，来世活于荣耀的生命。西 3:5：「要治死你们在地上的肢体。」加 5:24：「凡属基督耶稣的人，是已经把肉体与肉体的邪情私欲同钉在十字架上了。」
Second, he gives a reason as to the spirit, saying, but if by the spirit, i.e., through the spirit, you mortify the deeds of the flesh, i.e., deeds which flow from the desires of the flesh, you will live, namely, the life of grace in the present and the life of glory in the future: put to death what is earthly in you (Col 3:5); those who belong to Christ Jesus have crucified their flesh with its passions and desires (Gal 5:24).