029 罗马书 7章5至6 用圣灵的新样子来服事主

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- 小孩子：需要相信耶稣。主就赐你们圣灵住在你们里面。“属肉体”
- 罗7:5-6
- 罗7:5 我们从前属肉体的时候，…
- 他们（罗马信徒）以前还没信耶稣是“属肉体的”
- “从前”就表示他们不再是“属肉体[1]的” σάρξ sarx
- 问：什么是“属肉体的[2]”

（属肉体σάρξ ）的人：

- σάρξ 有时的意思也可以指人的身体。必须按上下文来看。
- σάρξ 不是指人的身体是邪恶的
- 这里7:5 是指还未重生信主的属灵道德状态。
- 基督徒是不再属肉体乃属圣灵了（罗8:9）
- 当基督徒软弱违背主时，保罗会称他们属肉体 (林前3:1) σαρκικός
- σαρκικός (形容词adjective) 描述不属肉体的基督徒，却过属肉体般的生活
- 问：基督徒是否是属肉体的？为什么保罗会骂基督徒属肉体？

- 属肉体的属灵道德状态
- .（1）是体贴肉体的
- e.g. 只是顾念自己、以自身的利益为最重要。他不顾念上帝的事。
- e.g. 因为钱能够买到肉身的享受与利益，所以有时钱就就成为属肉体的人的上帝 (太6:24)
- .（2）与上帝为仇，因为不服从上帝的律法（罗8:7-9）
- e.g. 不承认上帝、不承认上帝的律法
- e.g. 不信靠耶稣基督
- .（3）不承认自己得罪神
- 以为宗教可以拯救他、以为他的善行够好。
- 以为他守得住圣经的律法 e.g.法利赛人
- 我们还未重生信主前，“从前属肉体”。现在已近过去
- 因着与基督联合，我们的旧人死了，主赐我们新的生命
- 罗7:5 我们从前属肉体的时候，罪恶的情欲sinful passions借着律法在我们的肢体里发动【那因律法而生的恶欲就在我们肢体中发动】…
- (新译本、ASV,ISV,RV,) through the law 罪恶的情欲借着律法… 发动
- (和合本、KJV,NKJV,ESV,RSV) aroused by the law因律法而生的恶欲… 发动
- 语法上这两个翻译都正确。神学上也是正确。
- (新译本) 罪恶的情欲借着律法…发动：
- e.g.罪是借着律法发动（下文V8, 11, 13）
- e.g.在我们里面的罪会透过律法显出它自己的本性

- （和合本）因律法而生的恶欲… 发动：
- e.g.鍾馬田Lloyd-Jones认为那已经在我们里面的罪的情欲，会被律法煽动[3]
- e.g.好像本来就脾气快要爆发的人，有人来告诉他不可发脾气，他的脾气发作起来
- e.g.律法好像把里面的罪唤醒。
- 保罗提醒我们: 未信主属肉体时，律法是无法救我们的
- 靠自己或靠律法结局是死亡
- 罗7:5 …就【以致】结出死亡的果子。

- e.g.一些小孩子会说自己是好人，别人才是坏孩子
- e.g.拿自己与其它人比较时，会认为自己是好人
- e.g.用自己接受的标准来看自己，会认为自己是好人
- 父亲有责任一直把福音传给自己的孩子。
- 需要把上帝的律法清楚给孩子讲解
- 不是自己的家规或自己的律法
- 告诉孩子们上帝的要求。但绝对不可以停在这里！
- 需要让他看见自己做不到！没有办法听神的话。
- 因为人里面有罪，所以他就一定会去违背神的律法
- e.g.孩子经常吵架、撒谎、自私、对父母不敬（从圣经中指出他违背律法）
- 从他自己的经历中，会发现没有能力改变自己。
- 需要让孩子们看到自己与父母一样是罪人。都需要耶稣基督
- 问：这样教孩子，会不会造成他们心理不良后果？不健全？
- 问：会不会造成他自卑？损坏他的自我形象？
- 不是要他们自卑而是谦卑，不是自我形象而是舍己
- 辅导人时：必须读经、认识神的律法
- 辅导人时：必须明白律法的功用是什么。上帝赐律法的目的，用意又是什么
- 辅导人时：律法能与不能够做什么。
- 辅导人时：借用律法把他们推向耶稣那里，得救恩、赦免、宽恕、释放 (加3:22-26)

- 问：对不承认圣经的人，我们能够讲上帝的律法吗？
- 外邦人也晓得上帝的要求。律法的功用刻在他们心里（罗2:14-15）
- 良心作见证控告他（罗2:15）
- 他们都会承认十诫：不可杀人、不可奸淫、不可偷盗、不可作假见证陷害人、不可贪恋
- 奸淫、污秽、邪荡、邪术、仇恨、争竞、忌恨、恼怒、结党、分争、异端、嫉妒、醉酒、荒宴（加5:20-21）除了拜偶像其它的他们应该都承认是不对的
- 你讲上帝的律法。小心他会气你，恨你
- e.g.恶欲发动时，他可能就越讨厌上帝
- 真正的福音：是必须让对方承认自己得罪神与得罪人
- 可惜一些布道会已经很少讲人得罪神、人犯了罪。
- 小心：不可以论断人的方式进行。因为其实我们也是罪人！

你讲律法给一些自以为义的人,也可能会出现另一种状况。

- 他们会认为自己完全没有问题
- e.g.通常会出现在宗教外表敬虔的人身上
- e.g.像外表敬虔的犹太人拒绝基督
- e.g.保罗未信耶稣前，认为自己“就律法上的义说，是无可指摘的”（腓3:6）
- e.g.后来主向保罗显现，使他悔改（徒9:3-18）
- 要使人信耶稣、脱离属肉体的状态，完全是主的恩典！
- 没有人有能力使一个人重生相信。我们只能够为主作见证

- V6 但现在，我们既然向那捆绑我们的律法死了，就脱离了律法的约束，…
- Pic 连接（罗6:3-8）旧人与基督同死，同钉十字架、同复活
- 保罗（罗7:1-4）寡妇再婚的例子证明[4]。我们旧人死了，就脱离了律法的约束

- V6…就脱离了律法的约束，…
- 脱离律法不代表就可以去违背主的律法
- 脱离律法，是归属基督。作义的奴仆（罗6:18）
- 必须要用“圣灵”的新样子去服事主。[5]

- V6…,好让我们用心灵πνεῦμα（心灵：或作圣灵）[6]的新样子，而不用仪文的旧方式来服事主。
- “仪文的旧方式” old way of the written code = 十诫与旧约律法
- 不再以摩西律法来服事 e.g.杀牛羊献祭、不洁净食物不能吃、守节期
- “用心灵的新样子” (可翻译成 “圣灵”的新样子) ESV，NIV, RSV，NKJV Spirit
- 按上下文6章至8章。应该是对比圣灵与律法 Spirit vs the Law

- 问：仪文的旧方式与圣灵的新样子，区别在哪里？
- e.g.靠自己顺服律法 vs 靠圣灵顺服基督
- e.g.靠自己、靠律法的人，活的很苦、活在惧怕中
- e.g.容易像法利赛人论断人
- 信耶稣的人是靠圣灵来服事主
- e.g.依靠圣灵我们的生命才能结果子（罗7:4、加5:22）
- e.g. 依靠圣灵不是惧怕中服事主
- e.g. 依靠圣灵是以感恩的心来服事主。[7]
- 靠圣灵才能有喜乐、有盼望（徒13:52，罗14:17、15:13、贴前1:6）
- 靠圣灵才能够活出主所要求的爱

总结：

- 我们从前为信主耶稣前是属肉体的。
- 不信耶稣，靠律法，因为罪只能结出死亡的果子
- 因与基督联合，主使我们脱离了律法的约束
- 如今我们是按圣灵来服事主

[1] [BDAG] (1). the material that covers the bones of a human or animal body, flesh (2).the physical body as functioning entity, body, physical body (a). as substance and living entity (b). as someth. with physical limitations, life here on earth (c). as instrument of various actions or expressions….In Paul’s thought esp., all parts of the body constitute a totality known as s. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live ….(3). one who is or becomes a physical being, living being with flesh(a). of humans person, human being (b). of transcendent entities (4). human/ancestral connection, human/mortal nature, earthly descent (5). the outward side of life

[2] “When we were in the flesh”—with the possible exception of 6:19 in which there may be some reflection upon “flesh” as used here, this is the first occasion in this epistle in which the word “flesh” is used in its fully depreciatory ethical sense, a sense which appears later on in this epistle and frequently in other epistles of Paul. It is all important that its signification should be determined at the outset. “Flesh” in this ethically depreciatory sense means “human nature as controlled and directed by sin”. It is not because the word “flesh” of itself denotes what is bad or connotes badness. It is often used without any evil reflection or association (cf. John 1:14; 6:51, 53; Acts 2:26; Rom. 1:3; 9:3, 5; Eph. 2:14; 5:29; 6:5; Col. 1:22; 2:1, 5; 1 Tim. 3:16; Heb. 5:7; 10:20; 12:9; 1 Pet. 3:18; 1 John 4:2). The frequency with which the word is used of our Lord is sufficient to show that “flesh” is not intrinsically evil. And neither are we to suppose that “flesh”, when conceived of as sinful, derives this character from the physical. Sin does not arise from our bodily or physical being, and flesh when used simply of the physical as distinguished from the psychical has no evil connotation. It is when “flesh” is used in an ethical sense that it takes on this sinful quality. With that meaning it is used frequently, especially by Paul (8:4, 5, 6, 7, 8, 9, 12, 13; 13:14; 1 Cor. 5:5; 2 Cor. 10:2; Gal. 5:13, 17, 19, 24; 6:8; Eph. 2:3; Col. 2:11, 18, 23; 2 Pet. 2:10, 18; Jude 23). “Flesh” when used in this sense has no good or even neutral associations; it is unqualifiedly evil. Hence when Paul speaks of having been “in the flesh” he is referring to that period when sin exercised the dominion and is equivalent to saying “when we were in sin”. John Murray

[3] Lloyd-Jones comments that the passions “are actually inflamed even by the Law of God. The very law that prohibits them encourages us to do them, because we are impure. Morris, L.

[4] It is union with him, therefore, not only in the virtue and power of that historical event but union with him now and for ever in that identity that belongs to him as the resurrected Lord. We can hardly suppress the application at this point of the permanency of the bond after the analogy of the marriage bond. “Christ being raised from the dead dies no more” (6:9) and this immortality seals the indissolubility of this marital bond (cf. Eph. 5:22–32). John Murray

[5] This is apparent not only from the context where the apostle has been dealing with the powerlessness of the law to deliver from sin and the confirmation it adds to our servitude but also from the parallel passage in 2 Cor. 3:6 . The contrast there between the letter and the Spirit is the contrast between the law and the gospel, and when Paul says “the letter kills, but the Spirit makes alive”, the letter is shown by the context to refer to that which was engraven on stones, the law delivered by Moses, and the Spirit is the Spirit of the Lord (vs. 17). The thought is, therefore, that, having died to the law and having been thus discharged from it, believers no longer serve in the servitude which law ministers but in the newness of the liberty of which the Holy Spirit is the author (cf. Gal. 3:3).12 john Murray

[6] “Newness of the Spirit” is a reference to the Holy Spirit and the newness is that which the Holy Spirit effects. Grammatically, it may be the newness which consists in the Holy Spirit. John murrary

[7] The release “is not from the righteousness which is taught in the law, but from the rigid demands of the law and from the curse which follows from its demands” (Calvin).