為了展現我方的找猓傧蚧诟母绶钏腿弧号浔豢场唬詽M足悔改哥『一天不砍人就會死翹翹』的慾望。當然，為了避免『侮辱斯文』的嫌疑，還是繼續偷懶，不翻譯了。:)
Witmer的羅馬書釋義
God accomplished deliverance over sin, however, by sending His own Son in the likeness of sinful man (lit., “likeness of flesh of sin”). Jesus was sent not in sinful flesh but in the likeness of it. His human nature was protected and preserved from the indwelling principle of sin that has plagued all other human beings since Adam (cf. Luke 1:35). He was also sent, literally “concerning or for sin” (peri harmartias, not as the NIV has it, to be a sin offering). In other words He came to do something about sin. What He did was to condemn it; by His death on the cross, He condemned sin (katekrinen, “passed a judicial sentence on it”; cf. katakrima, “punishment,” Rom. 8:1) so that those in Christ are not condemned. The goal of this was so that the righteous requirements of the Law—a life of holiness (Lev. 11:44–45; 19:2; 20:7)—could be fully met as believers do not live according to the sinful nature but according to the Spirit. The provision of deliverance from the power of sin is through the death of Jesus Christ, but experiencing it in one’s daily conduct comes through the controlling power of the Holy Spirit.
8:5–8. In these verses Paul answered the implied question, What does it mean to live according to the sinful nature and according to the Spirit? He explained that the former means having their minds set on (phronousin, pres. tense, “keep on being mindful of or aspiring for”) what that nature desires. An unbeliever cares only for his sinful interests and has no regard for God. The exact opposite is true of those who live according to the Spirit. They aspire for or have their minds set on what the Spirit desires. The sinful nature and the indwelling Spirit are in conflict (Gal. 5:17).
But what difference does it make whether a person is mindful of the flesh or of the Spirit? Again Paul explained. The mind (phronēma, “mind-set, aspirations”; cf. Rom. 8:6b–7) of sinful man (tēs sarkos, “of the flesh”) is death, that is, it is equivalent to death, or it leads to death in all its forms (physical and spiritual). On the other hand the mind (phronēma, “mind-set, aspirations”) controlled by the Spirit (lit., “of the Spirit”) is life (eternal resurrection life) and peace immediately (5:1) and ultimately. In 8:7–8 Paul focused only on the sinful mind (phronēma tēs sarkos, “mind-set, aspirations of the sin nature”; cf. v. 6) to explain why he said (v. 6) that it ends up in death: (1) It is hostile to God (cf. 5:10); (2) it does not submit (pres. tense, “is not submitting”) to God’s Law; and (3) it cannot do so. The result is that those controlled by the sinful nature cannot (pres. tense, “are not able to”) please God. The unsaved lead lives that are totally void of spiritual life and ability. A believer, then, who gives in to his sin nature is acting like the unsaved (cf. 1 Cor. 3:3).
Witmer, J. A. (1985). Romans. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 469–470). Wheaton, IL: Victor Books.
Bruce的羅馬書釋義
3. In the likeness of sinful flesh. Lit. ‘in likeness of flesh of sin’. ‘In likeness of flesh’ by itself would be docetic; it is of the essence of the gospel that the Son of God came ‘in flesh’ and not merely ‘in likeness of flesh’. Paul might have said simply ‘in flesh’, but he wished to emphasize that human flesh was the realm in which sin gained a foothold and usurped dominion until the grace of God drew near. Hence he says not simply ‘flesh’ but ‘flesh of sin’ or ‘sinful flesh’. But to say that the Son of God came ‘in sinful flesh’ might imply that there was sin in him, whereas (as Paul puts it elsewhere) he ‘knew no sin’ (2 Cor. 5:21). Hence he is described as being sent ‘in the likeness of sinful flesh’.
Bruce, F. F. (1985). Romans: an introduction and commentary (Vol. 6, pp. 162–163). Downers Grove, IL: InterVarsity Press.
Biblical Illustrator林前的解釋
I look up for some Hand from above to lift, some Voice to guide, some standard and criterion of life. And lo! there is One who knows life’s secret, One who loves my humanity, who believes in its capacities as none else ever did, and yet distrusts its impulses. One who in our flesh, “in the likeness of flesh, of sin,” yet restores life; sums it into Himself, and claims to purge it and to reconstruct it. I come to Him—I will be taught by Him. I would have the key to life—I would feel myself under His instruction. He turns upon me, He speaks to me. But it is not first of freedom. A secure life—a strong life, that is the first thing. It must be strong before it can be free—strong at the centre ere it can be free at the circumference, and to make it strong there must be concentration, and that means for the moment mutilation—the cutting off of occasions of sin, of whatever hinders the progress of the true self.
Exell, J. S. (n.d.). The Biblical Illustrator: I. Corinthians (Vol. 1, p. 297). New York: Anson D. F. Randolph & Company.
