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Ro 8:1-39.
简体中文
英語原文
Ro 8:1-39.
CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS.
In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity.
FIRST: The Sanctification of Believers
(Ro 8:1-13).
1. There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of
Ro 8:1-4
is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.].
no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him"
(2Co 5:21);
and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare
Joh 3:18; 5:24; Ro 5:18, 19).
But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.
who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from
Ro 8:4,
probably as an explanatory comment, and to make the transition to
Ro 8:2
easier.
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简体中文
2. 因为赐生命圣灵的律，在基督耶稣里已经释放了我——更当译作"已释放了我"——指他归信之时，也就是他初次相信之时。
脱离罪和死的律了——此处称为"生命之灵"的，就是圣灵；祂在信徒心中开了一道属灵生命的泉源(参见
约 7:38, 39)；
正如祂被称为"真理的灵"，是因祂要"引导他们进入一切的真理"
(约 16:13)，
又被称为"谋略和能力的灵、知识和敬畏耶和华的灵"
(赛 11:2)，
是因祂是这些品质的赐予者。祂又被称为"在基督耶稣里生命的灵"，因为祂是以基督肢体的身份住在信徒里面，信徒便因此与其元首同有一个生命。"律"字在此与
罗 7:23
同义，即"一种内在的行动原则，如律法一般固定而规律地运行"，由此可见"在基督耶稣里生命之灵的律"在此意为"基督的灵在我们里面所开启的那新的行动原则——我们新生命的律"。这一新原则一得着我们内心的人，便"释放我们"脱离那带着死亡、辖制我们的败坏原则，即"罪和死的律"。"披挂整齐的壮士"被"比他更壮的"所胜；较弱的原则被较强的所废黜驱逐；属灵生命的原则胜过并掳掠属灵死亡的原则——"掳掠了仇敌"。倘若这就是使徒的意思，全节的大意便是：信徒借基督之灵在他们里面的能力胜过内里的败坏，便证明他们是"在基督耶稣里"的，因此便不被定罪。下文对此有更详尽的解释。
英語原文
2. For the law of the Spirit of life in Christ Jesus hath made me free--rather, "freed me"--referring to the time of his conversion, when first he believed.
from the law of sin and death--It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on
Joh 7:38, 39);
just as He is called "the Spirit of truth," as "guiding them into all truth"
(Joh 16:13),
and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord"
(Isa 11:2),
as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in
Ro 7:23,
namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us--the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death--"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.
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简体中文
3, 4. 律法既因肉体软弱，有所不能行的等等——一节困难而多有争议的经文。但我们认为使徒所着眼的，显然是律法无力拯救我们脱离罪的辖制；这一点前文已部分显明(参见
罗 8:2)，
下文将更充分说明。律法能把我们罪恶的天性激惹为更猛烈的发作，如我们在
罗 7:5
所见，却不能确保自身的成全。如何成全，将于下文说明。
因肉体软弱了——即律法必须透过我们这腐败、过于刚硬、单凭命令与威吓不能左右的本性来对付我们。
神等等——此句结构略有缺欠，因而略带晦涩。其意为：既然律法因上述原因无力确保自身的成全，神便采用了下文所述的方法来达到此目的。
差——"已经差遣"
自己的儿子——这一及类似的措辞，明明暗示基督在被差遣之前已是神的"自己的儿子"——即按祂自己本来的位格，独立于祂的使命和肉身显现之外(参见
罗 8:32
及
加 4:4)；
若然，祂不仅有如人之于父那样的神的性情，更是本然出于父，虽其意义过于奥秘，非我们任何言词所能恰当界定(参见第一章至第四章)。这一独特的关系在此被提出，为要显明所预备之拯救的伟大、并界定其性质，因这拯救是来自有罪人类范围之外，且是直接来自神自己。
成为罪身的形状——字面作"罪之肉体的形状"；非常特别而涵义丰富的表达。祂真真实实地取了我们的肉身，却只取了其有罪状态的形状。祂取了我们那种为软弱所困的本性，毫无足以将祂作为人与有罪之人区分之处，唯一的分别只是祂没有罪。这并不是说祂取了我们本性的一切属性只少了一样；因为罪根本不是人性的属性，只是我们作为亚当堕落的后裔灵魂失序的状态；这一失序确实影响、并笼罩了我们整个本性，却仍纯然是我们自己的。
作了赎罪祭——字面作"为着罪"；即"为处理罪的事"。这是有意使用的一般性措辞，因为目的并非要论基督的使命为罪赎罪，而是要因着那赎罪摧毁罪的辖制，并将它从信徒身上彻底拔除。因此我们以为(如旁注所译)将这话译为"借着为罪献祭"是错误的(此译法受七十士译本用语启发，并为 CALVIN 等所赞同)；因这意义过于确定，使赎罪之意过于突出。
在肉体中定了罪案——"定了它失去对人的能力之罪"
〔BEZA、BENGEL、FRASER、MEYER、THOLUCK、PHILIPPI、ALFORD〕。
在此荣耀的意义上，我们的主论到自己即将受死时说
(约 12:31)，
"现在这世界受审判；现在这世界的王要被赶出去"，又说(参见
约 16:11)，
"祂(圣灵)来了，就要叫世人为……审判自己责备自己，因为这世界的王已经受了审判"，即被定罪要松开他对人的辖制；那些借着十字架的人将要得释放，得以自由并有能力成为圣洁。
在肉体中——即在人性之中，从此人性便脱离了罪的掌握。
英語原文
3, 4. For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on
Ro 8:2),
and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in
Ro 7:5,
but it could not secure its own fulfilment. How that is accomplished comes now to be shown.
in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.
God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.
sending--"having sent"
his own Son--This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on
Ro 8:32
and
Ga 4:4);
and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself.
in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.
and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.
condemned sin--"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death
(Joh 12:31),
"Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on
Joh 16:11),
"When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy.
in the flesh--that is, in human nature, henceforth set free from the grasp of sin.
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简体中文
4. 使律法的义——"那义的要求"、"那要求"
〔ALFORD〕，
或作"那诫命"；因为此字并非本信中常用来指"称义之义的"那字
(罗 1:17; 3:21; 4:5, 6; 5:17, 18, 21)，
而是同字的另一种形式，意在表达律法的制定，我们相信此处是指律法所要求的实际顺服。
成就在我们——或如我们所说"在我们身上实现"。
这不随从——即按着
肉体、只随从圣灵的人——"随从"是表达一生的方向最古老的说法，无论是指向善或恶的方向
(创 48:15; 诗 1:1; 赛 2:5; 弥 4:5; 弗 4:17; 约一 1:6, 7)。
肉体、只随从圣灵的人身上——从
罗 8:9
看来，本处"灵"较直接所指的，似乎是我们自己的心思被圣灵更新并受其感动。
英語原文
4. That the righteousness of the law--"the righteous demand," "the requirement" [ALFORD], Or "the precept" of the law; for it is not precisely the word so often used in this Epistle to denote "the righteousness which justifies"
(Ro 1:17; 3:21; 4:5, 6; 5:17, 18, 21),
but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for.
might be fulfilled in us--or, as we say, "realized in us."
who walk--the most ancient expression of the bent of one's life, whether in the direction of good or of evil
(Ge 48:15; Ps 1:1; Isa 2:5; Mic 4:5; Eph 4:17; 1Jo 1:6, 7).
not after--that is, according to the dictates of
the flesh, but after the spirit--From
Ro 8:9
it would seem that what is more immediately intended by "the spirit" here is our own mind as renewed and actuated by the Holy Ghost.
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简体中文
5. 因为随从肉体的人——即受肉体原则之影响的人。
体贴——专注于
(腓 3:19)
肉体的事等等——人必受这两种原则中之一的主导影响；随着这一原则或那一原则居主导，他生活的色彩、他行动的品格也随之而定。
英語原文
5. For they that are after the flesh--that is, under the influence of the fleshly principle.
do mind--give their attention to
(Php 3:19).
the things of the flesh, &c.--Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.
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简体中文
6. 体贴——此处只是过渡词
〔THOLUCK〕，
如"但是"或"如今"。
肉体的，就是死——字面作"肉体的心思"或"肉体之心思"(旁注)；即追求肉体的目的。
就是死——不仅"导致"死
〔ALFORD 等〕，
更是现在就"是"死；怀里揣着死亡，所以这样的人"活着的时候也是死的"
(提前 5:6; 弗 2:1, 5)
〔PHILIPPI〕。
体贴圣灵的，乃是生命、平安——"圣灵的心思"，即追求属灵的事。
乃是生命、平安——不仅"生命"，与那另一种追求里的"死"相对，更是"平安"；这是灵魂最深的安息与真正的福乐之要素。
英語原文
6. For--a mere particle of transition here [THOLUCK], like "but" or "now."
to be carnally minded--literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends.
is death--not only "ends in" [ALFORD, &c.], but even now "is"; carrying death into its bosom, so that such are "dead while they live"
(1Ti 5:6; Eph 2:1, 5)
[PHILIPPI].
but to be spiritually minded--"the mind" or "minding of the spirit"; that is, the pursuit of spiritual objects.
is life and peace--not "life" only, in contrast with the "death" that is in the other pursuit, but "peace"; it is the very element of the soul's deepest repose and true bliss.
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简体中文
7. 原来体贴肉体的，就是与神为仇——追求肉体目的之欲望与追求，乃是与神为仇的状态，与灵魂真正的生命与平安完全不相容。
因为——"不"
不服神的律法，也是不能服——在这种心思状态中，对神的律法既没有、也不可能有丝毫的顺服。律法所要求的许多事可能作了，但没有一件是因为神的律法要求而作，也没有一件是纯粹为讨神喜悦而作。
英語原文
7. Because the carnal mind is enmity against God--The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.
for it is not subject--"doth not submit itself."
to the law of God, neither indeed can be--In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.
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简体中文
8. 属肉体的人不能得神的喜欢——几乎等于"这样看来"。
而且——并因此受其管辖。
属肉体的人——没有顺服的原则，没有讨祂喜悦的愿望。
英語原文
8. So then--nearly equivalent to "And so."
they that are in--and, therefore, under the government of
the flesh cannot please God--having no obediential principle, no desire to please Him.
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简体中文
9. 如果神的灵住在你们心里，你们就不属肉体，乃属圣灵了——这并不是说"如果神的性情或心思住在你们里面"；而是"如果圣灵住在你们里面"(见
林前 6:11, 19; 3:16，
等等)。(由此可见，此处"属圣灵"意为受我们自己更新之心思所辖；因为圣灵内住被作为我们"属圣灵"的证据)。
人——"但是"。
若没有基督的灵——这同样不是指"基督的性情或心思"，而是指圣灵；此处称"基督的灵"，正如祂被称为"在基督耶稣里生命的灵"(参见
罗 8:2)。
正是作为"基督的灵"，圣灵才占据信徒，将一切住在祂里面那温柔的、鸽子般的性情灌输给他们
(太 3:16; 约 3:34)。
若任何人的心缺少的不是这些性情，而是这些性情之蒙福赐予者——"基督的灵"。
就不是属基督的——即使他在理性上确信基督教之真理，并在一般意义上受其灵所感召。这是何等尖锐、严肃的宣告！
英語原文
9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you--This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see
1Co 6:11, 19; 3:16,
&c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit").
Now--"But."
if any man have not the Spirit of Christ--Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on
Ro 8:2).
It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him
(Mt 3:16; Joh 3:34).
Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ."
he is none of his--even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!
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简体中文
10, 11. 基督若在你们心里——借祂内住的灵，借此我们与祂有同一生命。
身体就因罪而死——"身体诚然"。
心灵——"是"。
却因义而活——"因"——"因为"。
原文所要求的"诚然"一字，性质上是一种让步——"我承认身体是死的……所以救赎在此尚不完全，但是，等等"；即"基督若借着内住的灵在你们里面，你们的'身体'虽因首先的亚当的'罪'仍须经过'死'的阶段，你们的灵却因第二个亚当的'义'得了活泼、不死的新'生命'"
〔THOLUCK、MEYER 及部分 ALFORD；唯 HODGE 完全如此解〕。
英語原文
10, 11. And if Christ be in you--by His indwelling Spirit in virtue of which we have one life with him.
the body--"the body indeed."
is dead because of--"by reason of"
sin; but the spirit is life because--or, "by reason"
of righteousness--The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead . . . and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [THOLUCK, MEYER, and ALFORD in part, but only HODGE entirely].
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简体中文
11. 然而——"并且"。
叫耶稣从死里复活者的灵若住在你们心里——即"祂若作为那使基督复活之者的灵住在你们里面"，或"以祂叫耶稣从死里复活时所运用的全部复活之能住在你们里面"。
那叫基督耶稣从死里复活的——请注意名字的改变：从耶稣(作为神所复活的历史个人)变为基督(作为祂一切肢体——即蒙赎人性——的主与元首的同一人)
〔ALFORD〕。
也必——更当译作"甚至必"
借着住在你们心里的圣灵，使你们必死的身体又活过来——真读法似为"因"。
——"你们'身体'诚然不能免于罪所引进的死；但你们的灵甚至现在便有不能死的生命；倘若那叫耶稣从死里复活之神的灵住在你们里面，那么连你们这些身体，虽要服在那最后的仇敌之下、其尘土仍要归于尘土，却仍将经历与那活着之元首同样的复活，这是因那叫祂活过来的同一圣灵内住在你们里面"。
英語原文
11. But--"And."
if the Spirit of him that raised up Jesus from the dead dwell in you--that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-power which He put forth in raising Jesus."
he that raised up Christ from the dead--Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to CHRIST, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity [ALFORD].
shall also quicken--rather, "shall quicken even"
your mortal bodies by--the true reading appears to be "by reason of."
his Spirit that dwelleth in you--"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him."
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简体中文
12, 13. 弟兄们，这样看来，我们并不是欠肉体的债，去顺从肉体活着——"我们从前已被卖给罪
(罗 7:14)；
但如今我们既已脱离那严厉的主人，作了义的奴仆
(罗 6:22)，
我们便不欠肉体什么，拒绝它不义的要求，对它的暴虐叫嚣充耳不闻。"何等荣耀的情操！
英語原文
12, 13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--"Once we were sold under sin
(Ro 7:14);
but now that we have been set free from that hard master and become servants to Righteousness
(Ro 6:22),
we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!
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简体中文
13. 你们若顺从肉体活着，必要死——按
罗 6:21
之意的死。
你们若靠着圣灵治死身体的恶行——(参见
罗 7:23)。
必要活——按
罗 6:22
之意的活。
使徒不满足于保证他们并不欠债于肉体、不必听从它的建议，便提醒他们若听从则其结局如何；并用"治死"(put to death)一字，与紧接前文的"死"作某种文字游戏。"如果你们不杀罪，罪必杀你们。"但他以光明的另一面来调和这话——他们若借圣灵治死身体的恶行，如此行必无误地终结于永"生"。这便引使徒进入一条新的思路，开启他最后的主题——称义的信徒所等候的"荣耀"。
注，(1) "在基督之外的人，不能有safety、没有圣洁、没有快乐：没有'safety'，因为这样的人都服在律法的定罪之下
(罗 8:1)；
没有圣洁，因为只有与基督联合的人才有基督的灵
(罗 8:9)；
没有快乐，因为'体贴肉体的就是死'
(罗 8:6)"
〔HODGE〕。
(2) 信徒的成圣，既以其全部根基在于赎罪之死，其活泉便在于基督之灵的内住
(罗 8:2-4)。
(3) "思想、情感、追求的方向，是品格唯一决定性的考验
(罗 8:5)"
〔HODGE〕。
(4) 对肉体之心思任何人为的精修都不能使之成为属灵，也不能补偿其属灵的缺欠。"肉体"与"灵"本质上、永不改变地对立；肉体之心思本身不能真正顺服神的律法
(罗 8:5-7)。
因此(5) 神与罪人的疏离是相互的。因罪人的心思状态是"与神为仇"
(罗 8:7)，
所以他在这种状态中"不能得神的喜欢"
(罗 8:8)。
(6) 既然圣灵在同一段话中无差别地被称为"神的灵"、"基督的灵"、以及"基督"自己(作为信徒内住的生命)，那么父、子、圣灵在那可敬之神格里本体的合一与位格的分别就必须被相信，因为这是此类话唯一一致的解释
(罗 8:9-11)。
(7) 我们更新的灵魂中属灵生命的自觉，便是身体也要复活的荣耀保证，因我们已享受同一赐生命之灵的内住
(罗 8:11)。
(8) 无论人怎样自称有属灵的生命，这话永远真实："我们若顺从肉体活着，必要死"，唯有"我们若借着圣灵治死身体的恶行，必要活"
(罗 8:13，
并比较
加 6:7, 8; 弗 5:6; 腓 3:18, 19; 约一 3:7, 8)。
英語原文
13. For if ye live after the flesh, ye shall die--in the sense of
Ro 6:21.
but if ye through the Spirit do mortify the deeds of the body--(See on
Ro 7:23).
ye shall live--in the sense of
Ro 6:22.
The apostle is not satisfied with assuring them that they are under no obligations to the flesh, to hearken to its suggestions, without reminding them where it will end if they do; and he uses the word "mortify" (put to death) as a kind of play upon the word "die" just before. "If ye do not kill sin, it will kill you." But he tempers this by the bright alternative, that if they do, through the Spirit, mortify the deeds of the body, such a course will infallibly terminate in "life" everlasting. And this leads the apostle into a new line of thought, opening into his final subject, the "glory" awaiting the justified believer.
Note, (1) "There can be no safety, no holiness, no happiness, to those who are out of Christ: No "safety," because all such are under the condemnation of the law
(Ro 8:1);
no holiness, because such only as are united to Christ have the spirit of Christ
(Ro 8:9);
no happiness, because to be "carnally minded is death"
(Ro 8:6)"
[HODGE]. (2) The sanctification of believers, as it has its whole foundation in the atoning death, so it has its living spring in the indwelling of the Spirit of Christ
(Ro 8:2-4).
(3) "The bent of the thoughts, affections, and pursuits, is the only decisive test of character
(Ro 8:5)"
[HODGE]. (4) No human refinement of the carnal mind will make it spiritual, or compensate for the absence of spirituality. "Flesh" and "spirit" are essentially and unchangeably opposed; nor can the carnal mind, as such, be brought into real subjection to the law of God
(Ro 8:5-7).
Hence (5) the estrangement of God and the sinner is mutual. For as the sinner's state of mind is "enmity against God"
(Ro 8:7),
so in this state he "cannot please God"
(Ro 8:8).
(6) Since the Holy Ghost is, in the same breath, called indiscriminately "the Spirit of God," "the Spirit of Christ," and "Christ" Himself (as an indwelling life in believers), the essential unity and yet Personal distinctness of the Father, the Son, and the Holy Ghost, m the one adorable Godhead must be believed, as the only consistent explanation of such language
(Ro 8:9-11).
(7) The consciousness of spiritual life in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inhabitation we already enjoy
(Ro 8:11).
(8) Whatever professions of spiritual life men may make, it remains eternally true that "if we live after the flesh we shall die," and only "if we through the Spirit do mortify the deeds of the body we shall live"
(Ro 8:13,
and compare
Ga 6:7, 8; Eph 5:6; Php 3:18, 19; 1Jo 3:7, 8).
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简体中文
第二：信徒为儿子——他们未来的产业——圣灵为他们代求
(罗 8:14-27)。
14. 因为凡被神的灵引导的，都是神的儿子——"这些是神的儿子"。至此使徒仅以圣灵为信徒治死罪所借的能力而论；如今他论圣灵为满有恩典、慈爱的引导者，祂的"引导"——为一切心中有神爱子之灵的人所享有——表明他们也是"神的儿子"。
英語原文
SECOND: The Sonship of Believers--Their Future Inheritance--The Intercession of the Spirit for Them
(Ro 8:14-27).
14. For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."
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简体中文
15. 你们——"因为你们(在归信之时)所受的，并不是奴仆的灵"，即"你们所受的灵并不是奴仆的灵"。
仍旧——再生。
害怕——如在"惹动忿怒"的律法之下；即"这就是你们信前的光景，活在律法的奴役之下，因未蒙赦免之罪的感觉而被不断的预感所困扰。但你们领受圣灵并不是为要延续这种悲惨的状态。"
你们所受的——"乃"
，乃是——"领受了"。
儿子的心，因此——更当译作"在其中"。
我们呼叫：阿爸！父！——"呼叫"一字 emphatic，表达末后情感的自动、有力与洋溢。在
加 4:6
这呼叫被说成是出于我们里面圣灵，引出我们心中儿女的呼喊。此处则说出于我们自己心中——在圣灵赋生的能力之下，作为信徒新生命的要素(参
太 10:19, 20；
并见
罗 8:4)。
"阿爸"是叙利亚-迦勒底语"父"一字；加上希腊同义字，当然不是为要告诉读者二者同义，而是为着基督自己在客西马尼园痛苦之中同样从口中说出这两字的原因
(可 14:36)。
祂无疑喜欢以两种惯用形式发出父的名：以祂所宝贵的母语开始，加上学者所用的语言。如此看来，此处两字并用有一种迷人的纯朴与温暖。
英語原文
15. For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."
again--gendering.
to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit."
but ye have received--"ye received."
the spirit of adoption, whereby--rather, "wherein."
we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In
Ga 4:6
this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare
Mt 10:19, 20;
and see on
Ro 8:4).
"Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden
(Mr 14:36).
He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.
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简体中文
16. 圣灵与我们的心——当译作"祂自己"(参见
罗 8:26)。
同作见证，——"是"
我们是神的儿女——我们自己之灵的见证，在那自觉为儿子的呼喊"阿爸，父"之中发出；但我们并不孤单；因在我们里面的圣灵——甚至就在那由祂所引出的呼喊之中——为我们盖上祂自己的印记；如此，"凭两三个人的口作见证"，这事便定了。使徒前已称我们为"神的儿子"，指着我们的收纳；此处之字变为"儿女"，指着我们的重生。前者表达我们所得的尊荣；后者表达我们所受的新生命。后者在此更为贴切；因为借着收纳的儿子或许不能作后嗣承受产业，但借着出生的儿子却必然是；而这正是使徒接下来要讲的。
英語原文
16. The Spirit itself--It should be "Himself" (see on
Ro 8:26).
beareth witness with our spirit, that we are the children--"are children"
of God--The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.
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简体中文
17. 既是儿女，便是——"也"
后嗣——"是"
，就是神的后嗣——我们父之国的。
，和基督同作后嗣——作为"在许多弟兄中作长子"的
(罗 8:29)，
并作为"承受万有"的
(来 1:2)。
如果我们——"条件是我们与他一同受苦"
和他一同受苦——"好使我们"
，也必和他一同得荣耀——与他一同。这在他苦难上效法基督以致得参与他荣耀的必要性，为基督自己及其使徒所共同教导
(约 12:24-26; 太 16:24, 25; 提后 2:12)。
英語原文
17. And if children, then heirs--"heirs also."
heirs of God--of our Father's kingdom.
and joint-heirs with Christ--as the "First-born among many brethren"
(Ro 8:29),
and as "Heir of all things"
(Heb 1:2).
if so be that we suffer--"provided we be suffering with Him."
that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles
(Joh 12:24-26; Mt 16:24, 25; 2Ti 2:12).
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简体中文
18. 我想，现在的苦楚若比起将来要显于我们的荣耀，就不足介意了——即"诚然，我们若要在他荣耀上有分，就必须与他一同受苦；但那又如何？因为若将这样的苦楚与将来的荣耀并列，前者便微不足道。"
英語原文
18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."
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简体中文
19-22. 受造之物等等——"使徒因圣徒将来荣耀之念而火热，便倾吐出这段华美的经文，描绘整个受造之物在现今的屈辱之下呻吟，盼望等候这荣耀的启示，作为其存在之目的与终极"
〔HODGE〕。
切望——(参
腓 1:20)。
等神的众子——更当译作"受造之物"。
显出来——"等候……的启示"
，——即他们的身体从坟墓中得赎
(罗 8:23)，
这将显露如今隐藏的儿子身份(参
路 20:36; 启 21:7)。
英語原文
19-22. For, &c.--"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [HODGE].
the earnest expectation--(compare
Php 1:20).
of the creature--rather, "the creation."
waiteth for the manifestation--"is waiting for the revelation"
of the sons of God--that is, "for the redemption of their bodies" from the grave
(Ro 8:23),
which will reveal their sonship, now hidden (compare
Lu 20:36; Re 21:7).
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简体中文
20. 因为受造之物——"受造之物"。
服在虚空之下，不是自己愿意——即并非借任何自然的衰败原理。使徒将受造之物拟人化，描绘它只是因人的缘故，在服从那奥秘地将它的命运与人的命运相连的更高权能之下，才屈服于所受的空虚之击。所以他又说
，乃是因那叫他如此的——"那叫它服的"。
；——"盼望"
但——"盼望"或作"因盼望"。
英語原文
20. For the creature--"the creation."
was made subject to vanity, not willingly--that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds
but by reason of him who hath subjected the same--"who subjected it."
in hope--or "in hope that."
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简体中文
21. 受造之物本身也要——"就是受造之物本身。"
从败坏的辖制中得释放——从它受制于衰残之原则的奴役中得释放。
得享神儿女荣耀的自由——更确切地说："得享荣耀的自由。"
神儿女的——即受造之物本身也要在一种荣耀的意义上，得释放脱离软弱与衰残，进入神儿女复活得荣时所畅游的那种不朽坏的自由之中：受造之物本身也要在一种荣耀的意义上得释放，进入这不朽坏之中（如此解的有加尔文CALVIN、 伯撒BEZA、 本格尔BENGEL、 托路克THOLUCK、 奥尔肖森OLSHAUSEN、 德维特DE WETTE、 迈尔MEYER、 腓力比PHILIPPI、 霍治HODGE、 阿尔福特ALFORD等）。
英語原文
21. Because the creature itself also--"even the creation itself."
shall be delivered from the bondage of corruption--its bondage to the principle of decay.
into the glorious liberty--rather, "the liberty of the glory."
of the children of God--that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So CALVIN, BEZA, BENGEL, THOLUCK, OLSHAUSEN, DE WETTE, MEYER, PHILIPPI, HODGE, ALFORD, &c.).
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简体中文
22. 我们知道一切受造之物一同叹息、劳苦，直到如今——若地是因人的缘故受咒诅，那么它也分享人的恢复，便不足为奇。若是如此，将受造之物描绘为与人的苦难同感，并仰望人的完全救赎为其本身脱离现今受罪玷污之境的时期，乃是一个美丽的意念，并与圣经论此题的一贯教训相合。（参
2Pe 3:13）。
英語原文
22. For we know that the whole creation groaneth and travaileth in pain together until now--If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympathizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture on the subject. (See on
2Pe 3:13).
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简体中文
23. 不但如此——或"不但[如此]，就是我们"——即除了无生命的受造之物以外。
就是我们这有圣灵初结果子的——或作"有圣灵作为初熟的果子"，是我们完全救赎的初熟果子（参
2Co 1:22），
将心塑造为属天的样式，并使其与将来的环境相调适。
也是自己心里叹息——虽然我们里面已有这么多属天的成分。
等候得着——我们的
儿子的名分，乃是我们的身体得赎——脱离坟墓："请注意，不是（如有人所说）我们脱离身体，乃是身体本身从坟墓中得赎"［本格尔BENGEL］。
英語原文
23. And not only they, but ourselves also--or "not only [so], but even we ourselves"--that is, besides the inanimate creation.
which have the first-fruits of the Spirit--or, "the Spirit as the first-fruits" of our full redemption (compare
2Co 1:22),
moulding the heart to a heavenly frame and attempering it to its future element.
even we ourselves--though we have so much of heaven already within us.
groan within ourselves--under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun.
waiting for the--manifestation of our
adoption, to wit, the redemption of our body--from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [BENGEL].
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简体中文
24. 我们得救是在乎盼望——更确切地说："我们是在盼望中得救"；即这拯救更多是在盼望中，而非已经实际拥有。
只是所见的盼望不是盼望——因为盼望的本意，就是期待某种目前未来之事成为现在。
人既看见，为什么还要盼望呢？——后者在前者来到时便告终。
英語原文
24. For we are saved by hope--rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession.
but hope that is seen is not hope--for the very meaning of hope is, the expectation that something now future will become present.
for what a man seeth, why doth he yet hope for?--the latter ending when the other comes.
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简体中文
25. 但我们若盼望那所不见的，就必——那么，耐心等候便是我们当有的态度。
忍耐等候——
英語原文
25. But if we hope for that we see not, then do we with patience wait for it--that is, then, patient waiting for it is our fitting attitude.
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简体中文
26、27. 况且我们的软弱有圣灵等——或作"圣灵也照样帮助"。
帮助我们——更确切地说（照可靠的读法）："我们的软弱"；不仅指此处所举的一种软弱，而是属灵生命在现今状态中的整体软弱，此处不过举其中一个例子。
我们本不晓得当怎样——信徒所迷惘的并非祷告的正确内容，因为对此已有最详尽的指引：难处乃在于要"照着当有的样子"求对的事。这部分是因我们现今处于蒙脸的状态中属灵视力昏暗，必须"凭信心不凭眼见而行"（参
1Co 13:9
及
2Co 5:7），
并且我们更新本性中最好的见解与情感中，也混杂着许多从感官短暂之物而来的意念与感觉；部分也是因一切人类语言作为表达心中细微属灵感觉的工具，必有不可避免的缺欠。在这种情形下，我们一切属灵操练怎可能不充满许多不定，并且在我们最亲近的亲近中、在最自由地向天父倾心吐意之时，心中怎会不生出疑惑——我们在这种操练中的心境光景是否完全合宜、完全蒙神悦纳？这些忧虑并不随着属灵经历的加深与成熟而减退，反倒加深。
圣灵——更确切地说："圣灵自己"。（参
Ro 8:27
末）。
亲自用说不出来的叹息替我们——即无法以清晰言语表达的叹息。我们惟独借本段才得以认识这些崇高而动人的意念！"当我们竭力要以清晰的话语表达心中的愿望，却发现我们最深的情感最难表达之时，我们就在这种无能为力之下'叹息'。但这些叹息并非徒然。因为'圣灵亲自'在其中，赐给他自己所点燃的情感以惟一能以表达的语言；所以这些叹息在我们一方面虽是出于无力表达所感的果子，同时也是圣灵亲自为我们所作的代求。"
英語原文
26, 27. Likewise the Spirit also, &c.--or, "But after the like manner doth the Spirit also help.
our infirmities--rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.
for we know not what we should pray for as we ought--It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on
1Co 13:9
and
2Co 5:7),
and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience.
but the Spirit itself--rather, "Himself." (See end of
Ro 8:27).
maketh intercession for us with groanings which cannot be uttered--that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."
27
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简体中文
27. 鉴察人心的——更确切地说："但"，尽管这些叹息无法以言语表达。
晓得圣灵的意思，因为圣灵——
照着神的旨意替圣徒祈求——那鉴察人心的，看着他们祷告时翻腾的情感，完全知道圣灵借他在我们里面所发出的叹息所要表达的，因为那位蒙福的代求者借着它们所求的，无非是神自己所定意要赐的。
附注，（一）信徒既是"被神的灵引导"
（Ro 8:14），
就当何等小心不要"叫神的圣灵担忧"
（Eph 4:30）！
参
Ps 32:8, 9：
"我要……用我的眼引导你。（那么）不要像那无知的骡马"等。（二）"奴仆的心"——许多改正教徒终其一生都受其辖制——以及天主教教会所系统地灌输的"可疑的信心"，在此都被责备；因为它们与那"儿子之灵"，以及圣灵与我们的灵同作见证、证实我们得儿子名分的事实，构成直接而痛苦的对比——此处说神的儿女作为儿女就是享有这福分
（Ro 8:15, 16）。
（三）既然与基督同受苦是预备分享这荣耀的定规途径，那么后者与前者相较之微不足道，必不能不减轻受苦的感觉，无论那苦何等苦、何等久
（Ro 8:17, 18）。
（四）想到外物自然因人的堕落而神秘地受了不良影响，只等他在复活时完全得赎，便也要相应地从受咒诅的状态中得释放，进入不朽的生命与不衰的荣美——这怎能不使每一个有见识的基督徒心潮澎湃
（Ro 8:19-23）。
（五）信徒并非在他们因罪的"销灭圣灵"而最少最弱地看见天之时，最热切地叹息要到那里去；反倒是在圣灵在他们心中无阻地运行、使他们最丰盛最频繁地尝到将来要显明之荣耀的"初熟果子"之时——那时，正因如此——他们才"在自己里面叹息"，渴望完全的救赎
（Ro 8:23）。
因为他们如此推论：若点滴尚且如此，汪洋将复何如？若"对着镜子观看，模糊不清"已经如此甘甜，"面对面"将复何如？若"我的良人在我们墙后站着，从窗户往里观看，从窗棂间显现自己"
（So 2:9）
——隔着那隔开可见与不可见的薄幔——若他即便如此在我眼中仍"比世人更美"，那么当他站在我毫不眩目的视线前，亲自显为在我本性中的父独生子，而我要像他，因为我必得见他的真体，那时他又将如何？（六）"盼望的忍耐"
（1Th 1:3）
是那些既喜乐地自觉已经"得救"
（2Ti 1:9; Tit 3:5），
却又痛苦地自觉只是部分得救之人当有的态度：或者说，"那些既因他的恩典称义，就（在现今状态下）只能照着盼望承受永生而为后嗣"
Tit 3:7
（Ro 8:24, 25）。
（七）祷告既是属灵生命的呼吸，又是信徒在他一切今世处境所附的"软弱"之下惟一有效的解救，那么得着保证说，那蒙福的圣灵既深知这一切，便在这一切之中来帮助；尤其是当信徒无法将自己的情形在神面前陈明，有时只能"叹息"着俯伏在主前，这些无法言表的叹息正是圣灵亲自用来将他们的全情呈达"万军之主耳中"的媒介；并且作为圣灵亲自为他们所作的代求，上达到那听人祷告者面前，又为那坐在宝座上的所承认，认为其中所包含的无非是他自己的"旨意"早先定意要赐给他们的——这岂不叫人大得鼓舞
（Ro 8:26, 27）！
（八）这两节经文
（Ro 8:26, 27）
何等美妙地显明了救赎计划中各位格之间的关系，以及他们在每一个蒙赎之人身上各别运行之间的和谐！
英語原文
27. And--rather, "But," inarticulate though these groanings be.
he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit
maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow.
Note, (1) Are believers "led by the Spirit of God"
(Ro 8:14)?
How careful then should they be not to "grieve the Holy Spirit of God"
(Eph 4:30)!
Compare
Ps 32:8, 9:
"I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule," &c. (2) "The spirit of bondage," to which many Protestants are "all their lifetime subject," and the "doubtsome faith" which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that "spirit of adoption," and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy
(Ro 8:15, 16).
(3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted
(Ro 8:17, 18).
(4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty
(Ro 8:19-23).
(5) It is not when believers, through sinful "quenching of the Spirit," have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, "the first-fruits" of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they "groan within themselves" for full redemption
(Ro 8:23).
For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice"
(So 2:9)
--that thin veil which parts the seen from the unseen--if He is even thus to me "Fairer than the children of men," what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) "The patience of hope"
(1Th 1:3)
is the fitting attitude for those who with the joyful consciousness that they are already "saved"
(2Ti 1:9; Tit 3:5),
have yet the painful consciousness that they are saved but in part: or, "that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life,"
Tit 3:7
(Ro 8:24, 25).
(7) As prayer is the breath of the spiritual life, and the believer's only effectual relief under the "infirmity" which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" before the Lord, these inarticulate groanings are the Spirit's own vehicle for conveying into "the ears of the Lord of Sabaoth" their whole case; and come up before the Hearer of prayer as the Spirit's own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own "will" determined before to bestow upon them
(Ro 8:26, 27)!
(8) What a view do these two verses
(Ro 8:26, 27)
give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed!
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简体中文
第三：全论证之胜利的总归
（Ro 8:28-39）。
28. 我们——或作"此外"，或"如今"；标示转向新的一要点。
晓得等——原文的次序更为有力："我们晓得万事都互相效力，叫爱神的人"（参
1Co 2:9; Eph 6:24; Jas 1:12; 2:5）
"得益处——就是按他（永恒的）旨意被召的人（更确切地说：'被召的人'）。"荣耀的保证！而这似乎在信徒中原是"家常话"，是"已知"的事。万事互相效力叫爱神的人得益处，对"爱神的人"而言乃是全然自然的，因为这样的灵魂既深信那为他们舍了自己儿子的神，在他一切作为上必全是善意，便学会这样以善意领受他所赐的一切，无论对肉体如何难当；而对那按他"旨意"被召的人，万事也以同样可理解的方式"互相效力叫他们得益处"——因为即使"他在旋风和暴风中"，他们也看见"他的车辇乃是以爱铺成"
（So 3:10）。
既知道他们乃是照着永恒之"旨意"——爱之旨意——被"呼召进入他儿子耶稣基督的交通"
（1Co 1:9），
便自然在自己心里说："那'本于他、倚靠他、归于他'的万物之主，绝不可能让那旨意被任何真正对我们不利之事所挫折，也不可能不叫万事——无论明是暗、是曲是直——都协力促进并至终完成他那高超的设计。"
英語原文
THIRD: Triumphant Summary of the Whole Argument
(Ro 8:28-39).
28. And--or, "Moreover," or "Now"; noting a transition to a new particular.
we know, &c.--The order in the original is more striking: "We know that to them that love God" (compare
1Co 2:9; Eph 6:24; Jas 1:12; 2:5)
"all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love"
(So 3:10).
And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ"
(1Co 1:9),
they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."
29
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简体中文
29. 因为他——关于这"按他旨意被召"
（Ro 8:28）。
预先所知道的人，就预先定下——预定。"预先知道"在此当如何理解？"他所预先知道会悔改相信的人"——每一个时代、各色各样的柏拉纠派如此说。但这乃是将经文所无的、与使徒教训的整体精神甚至字句相反的内容强加于经文（参
Ro 9:11; 2Ti 1:9）。
在
Ro 11:2
和
Ps 1:6
中，神对他百姓的"认识"不能仅限于对未来之事的预知，或对地上所发生之事的知晓。那么"他所预先知道的人"是指"他所预定的人"么？未必，因为"预知"与"预定"在此都提及，并且一者是另一者的因。我们有限的心智诚然难以将二者区分为神对人的心态；尤其因为在
Ac 2:23
中"定旨"被置于"神的预知"之前，而在
1Pe 1:2
中又说"拣选"是"照着神的预知"。但大概神对自己百姓的预知，意指他"对他们的特殊、恩典的喜爱"，而"预定"或"预定他们"则指他那由此而出的固定旨意——"以圣召召他们"
（2Ti 1:9）。
效法他儿子的模样——即按着他儿子在我们人性中作子的榜样、模型或形像，作他的儿子。
使他儿子在许多弟兄中作长子——"长子"——按本性为子；他的"许多弟兄"——按收纳为子：他在独生子之人性中，在受咒诅的木头上担当我们的罪；他们在仅是因罪将亡之人的人性中，却因他的血蒙救赎脱离定罪与忿怒，并被改变成他的形像：他是"从死里复活的长子"；他们是"在耶稣里睡了的 人"，到时要"与他一同带来"；"长子"如今"得了荣耀尊贵为冠冕"；他的"许多弟兄""当他显现的时候，必要像他，因为他们必得见他的真体"。
英語原文
29. For--as touching this "calling according to his purpose"
(Ro 8:28).
whom he did foreknow he also did predestinate--foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teaching (see
Ro 9:11; 2Ti 1:9).
In
Ro 11:2, and Ps 1:6,
God's "knowledge" of His people cannot be restricted to a mere foresight of future events, or acquaintance with what is passing here below. Does "whom He did foreknow," then, mean "whom He foreordained?" Scarcely, because both "foreknowledge" and "foreordination" are here mentioned, and the one as the cause of the other. It is difficult indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since in
Ac 2:23
"the counsel" is put before "the foreknowledge of God," while in
1Pe 1:2
"election" is said to be "according to the foreknowledge of God." But probably God's foreknowledge of His own people means His "peculiar, gracious, complacency in them," while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowing from this, to "save them and call them with an holy calling"
(2Ti 1:9).
to be conformed to the image of his Son--that is, to be His sons after the pattern, model, or image of His Sonship in our nature.
that he might be the first-born among many brethren--"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."
30
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简体中文
30. 不但如此——"并"或"如今"；解释
Ro 8:29
——他既"预定我们效法他儿子的形像"以致最终得荣耀，便也决定了其中一切相继的步骤。如此，
预先所定下的人又召他们来——"召"一词（霍治HODGE等人正确地指出）在新约书信中从不应用于那些只有福音外在邀请的人（如
Mt 20:16; 22:14）。
它总是指"在内心、有效、拯救性地蒙召"。它指个人蒙救的第一大步，相当于"归正"。只是"归正"一词表达那时所发生的品格的改变，而"蒙召"则表达那改变的神圣作为，以及那将我们如马太、如撒该一般从我们旧有的、悲惨的、灭亡的境况中召出来的主权大能，使我们进入新的、安全的、有福的生命。
所召来的人——如此。
又称他们为义——带入那已充分描述的与神和好的确定状态。
所称为义的人又叫他们得荣耀——带到最终的荣耀
（Ro 8:17, 18）。
高尚的高潮，又是如此有节奏地表达！而这一切都被视为已过的；因为从那已过的"预定我们效法神儿子形像"的定旨出发——其余各步不过是其相继的展开——一切都被视为一个完整的、永远成全的救恩。
英語原文
30. Moreover--"And," or "Now"; explanatory of
Ro 8:29
--In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus
whom he did predestinate, them he also called--The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in
Mt 20:16; 22:14).
It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life.
and whom he called--thus.
them he also justified--brought into the definite state of reconciliation already so fully described.
and whom he justified, them he also glorified--brought to final glory
(Ro 8:17, 18).
Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings--all is beheld as one entire, eternally completed salvation.
31
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简体中文
31. 既是这样，我们对这些事——"我们再不能向前走、想、望"［本格尔BENGEL］。
还可说什么呢？——本段全部，直至
Ro 8:34，
甚至本章末，在一切有思想的注释家与读者看来，几乎超越语言所能及，而奥尔肖森OLSHAUSEN也注意到这思想的"深邃而宏伟"。
神若帮助我们，谁能敌挡我们呢？——神若定意并从事将我们带过去，我们所有的仇敌便都是他的仇敌；"谁肯使荆棘蒺藜与他交战呢？他必压过去，将他们一同焚烧"
（Isa 27:4）。
这里有何等坚强的安慰！不仅如此，最大的凭据已经赐下；因为，
英語原文
31. What shall we then say to these things?--"We can no farther go, think, wish" [BENGEL]. This whole passage, to
Ro 8:34,
and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while OLSHAUSEN notices the "profound and colossal" character of the thought.
If God be for us, who can be against us?--If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together"
(Isa 27:4).
What strong consolation is here! Nay, but the great Pledge of all has already been given; for,
32
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简体中文
32. 神——更确切地说："神既"。（失去原文的强调助词诚为可惜）。
既不爱惜——"没有留下"，"没有保留"。这生动的短语及其整体思想，都是受
Ge 22:12
启发而来——在那里耶和华对亚伯拉罕关于他儿子以撒之行的动人称赞，似乎是要让人稍微窥见神自己舍弃独生子的内心。"你带（主对亚伯拉罕说）你的儿子，就是你独生的儿子，你所爱的，……把他献为燔祭"
（Ge 22:2）；
直到亚伯拉罕几乎已作完那至高的舍己之举，主才介入说："现在我知道你是敬畏神的了，因为你没有将你的儿子，就是你独生的儿子，留下不给我。"那么，在这事件的亮光中和这话的亮光中，我们的使徒所要表达的无非是：在"不爱惜自己的儿子，反而把他交出来"——舍弃他——这一举上，神在他的父性里行了一件神秘的自我牺牲；这事虽不包含我们自我牺牲所不可避免的那种痛苦与损失，却毫不减其真实，反倒远超我们任何这类的举动，正如他的本性超过受造者一般。但若基督不是神"自己的（或固有的）儿子"，与神的本性有分（正如以撒与他父亲亚伯拉罕有分一样），这一切便是不可想象的。在那个意义上，犹太人确实控告我们的主"将自己与神当作平等"（参
Joh 5:18），
而他随即在答复中——并非否认，而是加以阐明并证实。如此理解基督的儿子身份，圣经中关于这话便清楚而和谐；但若将其视为一种人为的关系，或因他超自然的出生、或因他从死里复活、或因其工作之宏伟、或因这一切合在一起而归于他的——那么论及这话的经文既不能自解，也不能彼此调和。
交出来——并非仅指交于死（如许多人所解），因为那在这里太狭窄，而是"在最广义上交出他"；参
Joh 3:16，
"神爱世人，甚至将他的独生子赐给他们"。
为我们众人——即平等地为一切信徒；正如几乎所有优秀注释家都承认此处必为此意。
岂不也——我们怎能想象他不。
把万物和他一同——更确切地说："也与他一同"。（在我们的译本中，"也"字常如此放置以致晦涩了意思；参
Heb 12:1）。
白白地赐给我们么？——因为一切其他的恩赐不仅无比地小于这恩赐之恩赐，并且实际上都包括在它里面。
英語原文
32. He--rather, "He surely." (It is a pity to lose the emphatic particle of the original).
that spared not--"withheld not," "kept not back." This expressive phrase, as well as the whole thought, is suggested by
Ge 22:12,
where Jehovah's touching commendation of Abraham's conduct regarding his son Isaac seems designed to furnish something like a glimpse into the spirit of His own act in surrendering His own Son. "Take now (said the Lord to Abraham) thy son, thine only, whom thou lovest, and . . . offer him for a burnt offering"
(Ge 22:2);
and only when Abraham had all but performed that loftiest act of self-sacrifice, the Lord interposed, saying, "Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me." In the light of this incident, then, and of this language, our apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of Self-sacrifice, which, though involving none of the pain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on
Joh 5:18),
which He in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligible and harmonious; but take it to be an artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together--and the passages which speak of it neither explain of themselves nor harmonize with each other.
delivered him up--not to death merely (as many take it), for that is too narrow an idea here, but "surrendered Him" in the most comprehensive sense; compare
Joh 3:16,
"God so loved the world that He GAVE His only-begotten Son."
for us all--that is, for all believers alike; as nearly every good interpreter admits must be the meaning here.
how shall he not--how can we conceive that He should not.
with him also--rather, "also with Him." (The word "also" is often so placed in our version as to obscure the sense; see on
Heb 12:1).
freely give us all things?--all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.
33
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简体中文
33、34. 谁能控告——或作"对……提出任何控告"。
神所拣选的人呢？——这是本书信首次称信徒为"蒙拣选的"。其含义如何，下章将显明。
英語原文
33, 34. Who shall lay anything to the charge of--or, "bring any charge against."
God's elect?--the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.
34
無題
简体中文
34. 谁能定他们的罪呢？有基督耶稣已经死了——为要成就他死的目的。此处与别处一样，使徒愉悦地纠正自己（参
Ga 4:9；
并参
Ro 1:12）；
并非说基督的复活比他的死更有拯救价值，而是说他既"借着自己献上为祭，除掉罪"——这对我们虽宝贵，对他却是纯一的苦——想到他如今已经活了，并且活着为他死的功效在我们身上得以成全，就更加无限可喜。
而且——"也"
从死里复活了——
现今在神的右边——王的右手古时是尊荣的座位（参
1Sa 20:25; 1Ki 2:19; Ps 45:9），
并指明有分于王的权力与荣耀
（Mt 20:21）。
古典著作中也有类似暗示。因此基督坐在神的右边——预言于
Ps 110:1，
历史性地提及于
Mr 16:19; Ac 2:33; 7:56; Eph 1:20; Col 3:1; 1Pe 3:22; Re 3:21
——意指得荣之人子的荣耀，以及他在世界治理中所分享的权能。故此被称为坐在"权能的右边"
（Mt 26:64），
并坐在"高天至大者的右边"
（Heb 1:3）
［腓力比PHILIPPI］。
也替我们祈求——运用他与神之间一切无限的影响力替我们求。这是高潮之顶。"他坐在神的右边指明他拯救我们的能力；他的代求指明他拯救我们的心意"［本格尔BENGEL］。
但我们当如何理解这代求？当然不是如加尔文CALVIN生动的话所说，一位"屈膝伸臂"地恳求。但也不可仅视为一种比喻，指明基督赎罪之能持续有效［托路克THOLUCK如此解］，或仅为表明他爱我们的热切与深切［屈梭多模CHRYSOSTOM如此解］。它至少当如此理解：那得荣耀的救赎主，深知自己的权利，明确地表明他的心意——他死的功效当被成全到极致，并且以某种王家的方式表明，正如我们在他那奇妙的代求祷告——他在幔子内所说的——中所见（参
Joh 17:11, 12）：
"父啊，我愿你所赐给我的人也同我在哪里"（参
Joh 17:24）。
但此心意以何种形式表达，正如其不重要一样，也无法发现。
英語原文
34. yea rather, that is risen again--to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see
Ga 4:9;
and see on
Ro 1:12);
not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"--which though precious to us was to Him of unmingled bitterness--it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf.
who is even--"also"
at the right hand of God--The right hand of the king was anciently the seat of honor (compare
1Sa 20:25; 1Ki 2:19; Ps 45:9),
and denoted participation in the royal power and glory
(Mt 20:21).
The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God--predicted in
Ps 110:1,
and historically referred to in
Mr 16:19; Ac 2:33; 7:56; Eph 1:20; Col 3:1; 1Pe 3:22; Re 3:21
--signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power"
(Mt 26:64),
and "sitting on the right hand of the Majesty on high"
(Heb 1:3)
[PHILIPPI].
who also maketh intercession for us--using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on
Joh 17:11, 12):
"Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on
Joh 17:24).
But in what form this will is expressed is as undiscoverable as it is unimportant.
35
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简体中文
35、36. 谁能使我们与基督的爱隔绝呢？——这并不是指"我们对基督的爱"，仿佛问：谁能拦阻我们爱基督？而是指"基督对我们的爱"——这从本章末了论同一题目的话中可见。并且另一意义也不与本章的宗旨相合——本章宗旨乃在显明信徒对基督之信心的充足根基。"我们宣称、甚至感觉我们永不离开基督，这并非信心的根基；但我们深信他的爱永不变，这却是最坚固的保证根基"［霍治HODGE］。
**难道是患难——"这些苦难中没有任何一样，更不用说全部合在一起——无论对肉体如何可怕——是神忿怒的标记，或叫人怀疑他爱的根据。这样的问题，没有比一位自己为基督缘故已经忍受这么多的人，更配发问的了。（参
2Co 11:11-33; 1Co 4:10-13）。
使徒不是说（加尔文CALVIN高贵地指出）"什么事"，而是说"谁"，仿佛一切受造物、一切苦难都是许多武装起来攻击基督徒的角斗士［托路克THOLUCK］。
*患难，*等——
英語原文
35, 36. Who shall separate us from the love of Christ?--This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [HODGE].
shall tribulation, &c.--"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See
2Co 11:11-33; 1Co 4:10-13).
The apostle says not (remarks CALVIN nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [THOLUCK].
36
無題
简体中文
36. 如经上所记：'我们为你的缘故等——
（Ps 44:22）
——引用作为神忠信之民在任何时代当敌人对义的仇恨被激发、且无所限制之时，可从仇敌那里预期的待遇的描述（参
Ga 4:29）。
英語原文
36. As it is written, For thy sake, &c.--
(Ps 44:22)
--quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is roused, and there is nothing to restrain it (see
Ga 4:29).
37
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简体中文
37. 然而，靠着爱我们的主，在这一切的事上已经得胜有余了——并不是"我们绝不被它们所胜，以致它们反而大大造福我们"［霍治HODGE如此解］；因为这话虽然真实，但此词不过意指："我们是卓越的得胜者。"参
Ro 5:20。
它们远非能使我们"与基督的爱隔绝"，恰好相反，正是"借着那爱我们的主"，我们才得胜。
英語原文
37. Nay, in all these things we are more than conquerors, through him that loved us--not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on
Ro 5:20.
And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.
38
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简体中文
38、39. 因为我深信：无论是死，是生，是天使，是掌权的，是有能的——无论是善是恶。但由于恶者不单被称为"天使"或"掌权的"或"有能的"，除非加上某些说明以表示所指为恶者
（Mt 25:41; Col 2:15; Eph 6:12; 2Pe 2:4
——可能除了
1Co 6:3），
此处大概是指善天使，不过正如同一位使徒所假设的——如有天使从天上宣讲虚假的福音。（多数最优秀的注释家如此解）。
……是——
现在的事，是将来的事——今生任何处境，以及来世一切不可知的可能性都不。
英語原文
38, 39. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant
(Mt 25:41; Col 2:15; Eph 6:12; 2Pe 2:4
--except perhaps
1Co 6:3),
probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters).
nor things present, nor things to come--no condition of the present life and none of the unknown possibilities of the life to come.
39
無題
简体中文
39. 是——更确切地说："受造之物"——神所造整个宇宙中任何其他事物
别的受造之物——
都不能——"此处一切术语都当取其最广义，无须更严密的定义。这些不定的表达意在指明一切所能想到的，不过是一切性这一观念的修辞说法"［奥尔肖森OLSHAUSEN］。
叫我们与等——
神的爱隔绝；这爱是在我们的主基督耶稣里的。——如此，本书信论证正式结束的这奇妙一章，将我们这些"因信称义"的人留在永远之爱的怀抱中，没有任何敌对的能力或可想到的事件能将我们从其中夺去。"你看父赐给我们是何等的慈爱！"而我们"既在基督里蒙赐予一切属灵的福分"，"当是怎样的人"呢？
附注，（一）神永恒的旨意与人的自由作为之间，有荣耀的相合，虽然其联系的环节超乎人的——或许超乎受造者的——领悟
（Ro 8:28）。
（二）想到神治理世界之复杂作为，全都是为促进神所拣选之人的"益处"而安排的，这思想何其高尚
（Ro 8:28）！
（三）无论信徒现在或将来被提升至何等地与神儿子相似的尊严与荣耀，每一个人都将——如最相称的——以"使他在凡事上居首位"为乐
（Col 1:18），
（Ro 8:29）。
（四）"恩典的各项教义之间既有美丽的和谐与必要的关联，照样基督徒的品格中也必有同样的和谐。他若不带着思想这恩典是白白赐予而产生的谦卑，便不能经历由蒙拣选而有的喜乐与信靠；他若无蒙拯救者的圣洁，便不能有称义者的平安"
（Ro 8:29, 30）
［霍治HODGE］。（五）有限的心智虽难了解神圣心思的情感，但我们绝不可片刻怀疑，在"不爱惜自己的儿子，反而为我们众人把他交出来"一事上，神确曾将他心中最宝贵的作了真实的牺牲，并且他如此行，是要永远向他的百姓保证：他们所需的一切其他事物——既不能与这惊人恩赐相比，且实在不过是其必然的后续——都必在适当的时候临到
（Ro 8:32）。
（六）神既作了这样的牺牲，我们当作的牺牲何为大才算过分呢？（七）本书信中这极重要的"称义"一词究竟何指，若仍有任何疑惑——是如罗马教会所教导、许多其他人所肯定的，意指"将义注入不圣洁者，使之成为义"，还是照改正教的教训，"赦免、宣告无罪、或称罪人为义"——
Ro 8:33
便当完全消解此疑。因为使徒在此所问的是："谁能对神的选民提出控告？"换言之，"谁能宣告或视他们为有罪？"因为"神称他们为义"：这毫无疑问地表明，"称义"意在表达恰恰与"视人有罪"相反的意思；因此（如加尔文CALVIN胜利地论证）它意指"宣告无罪、脱离罪咎"。（八）本书信中基督的死当如何看待，若仍有任何合理疑惑，
Ro 8:34
便当完全消解此疑。因为在那里使徒所问的是：谁能"定罪"神的选民，因为"基督为他们死了"；这毫无疑问地表明（如腓力比PHILIPPI公正地论证），使徒所注意的，乃是那死的赎罪性质。（九）得知基督对神最大的亲近和最强大的影响力——"坐在他的右边"——竟用来为他在地上的百姓效劳，这给了我们何等动人的基督之爱的图景
（Ro 8:34）！
（十）"整个宇宙及其所包含的一切，凡善的，都是基督徒的朋友与盟友；凡恶的，也都不过是已被胜过的仇敌"
（Ro 8:35-39）
［霍治HODGE］。 （十一）我们这些"尝过主恩滋味"的人，既"蒙神大能保守、因信得着救恩"
（1Pe 1:5），
又被无敌之爱所拥抱，岂不更当在"在至圣的真道上造就自己"，并"在圣灵里祷告"之时，越发觉得受约束，要"保守自己在神的爱中，仰望我们主耶稣基督的怜悯，直到永生"么
（Jude 20, 21）？
英語原文
39. nor any other creature--rather, "created thing"--any other thing in the whole created universe of God
shall be able to separate us, &c.--"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN].
from the love of God, which is in Christ Jesus our Lord--Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?"
Note, (1) There is a glorious consistency between the eternal purposes of God and the free agency of men, though the link of connection is beyond human, perhaps created, apprehension
(Ro 8:28).
(2) How ennobling is the thought that the complicated movements of the divine government of the world are all arranged in expressed furtherance of the "good" of God's chosen
(Ro 8:28)!
(3) To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the joy of everyone of them, as it is most fitting, "that in all things He should have the pre-eminence"
(Col 1:18),
(Ro 8:29).
(4) "As there is a beautiful harmony and necessary connection between the several doctrines of grace, so must there be a like harmony in the character of the Christian. He cannot experience the joy and confidence flowing from his election without the humility which" the consideration of its being gratuitous must produce; nor can he have the peace of one who is justified without the holiness of one who is saved"
(Ro 8:29, 30)
[HODGE]. (5) However difficult it may be for finite minds to comprehend the emotions of the Divine Mind, let us never for a moment doubt that in "not sparing His own Son, but delivering Him up for us all," God made a real sacrifice of all that was dearest to His heart, and that in so doing He meant for ever to assure His people that all other things which they need--inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming
(Ro 8:32).
(6) In return for such a sacrifice on God's part, what can be considered too great on ours? (7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty"
Ro 8:33
ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing beyond all doubt, that to "justify" was intended to express precisely the opposite of "holding guilty"; and consequently (as CALVIN triumphantly argues) that it means "to absolve from the charge of guilt." (8) If there could be any reasonable doubt in what light the death of Christ is to be regarded in this Epistle,
Ro 8:34
ought to set that doubt entirely at rest. For there the apostle's question is, Who shall "condemn" God's elect, since "Christ died" for them; showing beyond all doubt (as PHILIPPI justly argues) that it was the expiatory (character of that death which the apostle had in view). (9) What an affecting view of the love of Christ does it give us to learn that His greatest nearness to God and most powerful interest with Him--as "seated on His right hand"--is employed in behalf of His people here below
(Ro 8:34)!
(10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe"
(Ro 8:35-39)
[HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "kept by the power of God through faith unto salvation"
(1Pe 1:5),
and embraced in the arms of Invincible Love? Then surely, while "building ourselves up on our most holy faith," and "praying in the Holy Ghost," only the more should we feel constrained to "keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life"
(Jude 20, 21).
罗 8:1-39.
全论证的总结——在基督耶稣里之人荣耀的完备
在这超绝的一章中，前文论证的各道水流汇合为一，化作"一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来"，直到它似乎消失在那蒙福永恒的海洋之中。
第一：信徒的成圣
(罗 8:1-13)。
*1. 如今，那些……*等等——指紧接着的上文 〔OLSHAUSEN、PHILIPPI、MEYER、ALFORD 等〕。第七章末了所讨论的主题仍在继续。罗 8:1-4 的主旨是要说明，"罪和死的律"如何失去了再次把信徒带进奴役的能力，而神至圣的律法又如何在信徒身上得着活生生顺服的敬奉 〔CALVIN、FRASER、PHILIPPI、MEYER、ALFORD 等〕。
不定罪：就是在基督耶稣里的——基督"不知罪"，却在律法的一切功效上"替我们成为罪"；照样我们这些信祂的人，也在律法的一切功效上"在祂里面成为神的义"
(林后 5:21)；
如此便与祂在神的计算中合而为一，这样的人就"不被定罪"。(参
约 3:18; 5:24; 罗 5:18, 19)。
但这并非仅仅是律法上的安排：它乃是生命里的联合；信徒因基督的灵住在他们里面，便与祂同有一个生命，正如同一个身体的头与肢体共有一个生命一样真实。
不随从肉体、只随从圣灵——抄本的证据似乎表明，这一子句原来并不属于本节的经文，而是其前半部分早先被引入、后半部分较晚从
罗 8:4
引入，可能是作为解释性的注释，为使过渡到
罗 8:2
更为顺畅。