錯誤的羅馬七章解經
碰見一個連私塾都沒上過的【張允】，連怎麼砍人都不會。只好以身作則，教想砍人的人
怎麼砍人。
1- 錯誤的論述
簡單講 保羅意思說 女人嫁了人 就多了【婦道】要守 (丈夫的律法 = 作妻子該守的律
法)
2- 錯誤之處
英文-希臘文-希伯來文根本沒有中國傳統的【婦道】的觀念。所以，spx把羅馬7章以【婦
道】的觀念犯下了“用中國人的傳統觀念去理解保羅教導的錯誤”
3- 正確的解釋
spx引用的《生命讀經》的段落：
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壹 兩個丈夫
我們若要領會我們如何脫離了律法，就必須認識羅馬七章的兩個丈夫。
羅馬五章有兩個人，兩種行為，兩樣結果，帶著四件作王的事物。
七章一至六節有兩個丈夫，七章七至二十五節有三個律。
羅馬七章的兩個丈夫是誰？
當我還是年輕的基督徒時，很渴慕認識聖經。我發覺要知道羅馬七章的頭一個丈夫是誰，
特別困難。我設法收集最好的解經書，卻仍然無法斷定羅馬七章的頭一個丈夫是誰。
到底是律法還是肉體？我請問那些有聖經知識的人，但他們沒有一人清楚這點。
有些人說頭一個丈夫是律法，而其他人說是肉體。
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完全符合美國標準釋經工具書《馬太亨利解經》的相應段落：
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I. Our first marriage was to the law, which, according to the law of
marriage, was to continue only during the life of the law. The law of
marriage is binding till the death of one of the parties, no matter which,
and no longer. The death of either discharges both. For this he appeals to
themselves, as persons knowing the law (Rom_7:1): I speak to those that know
the law. It is a great advantage to discourse with those that have knowledge,
for such can more readily understand and apprehend a truth. Many of the
Christians at Rome were such as had been Jews, and so were well acquainted
with the law. One has some hold of knowing people. The law hath power over a
man as long as he liveth; in particular, the law of marriage hath power; or,
in general, every law is so limited - the laws of nations, of relations, of
families, etc. 1. The obligation of laws extends no further; by death the
servant who, while he lived, was under the yoke, is freed from his master,
Job_3:19. 2. The condemnation of laws extends no further; death is the
finishing of the law. Actio moritur cum persona - The action expires with the
person. The severest laws could but kill the body, and after that there is no
more that they can do. Thus while we were alive to the law we were under the
power of it - while we were in our Old Testament state, before the gospel
came into the world, and before it came with power into our hearts. Such is
the law of marriage (Rom_7:2), the woman is bound to her husband during life,
so bound to him that she cannot marry another; if she do, she shall be
reckoned an adulteress, Rom_7:3. It will make her an adulteress, not only to
be defiled by, but to be married to, another man; for that is so much the
worse, upon this account, that it abuses an ordinance of God, by making it to
patronise the uncleanness. Thus were we married to the law (Rom_7:5): When we
were in the flesh, that is, in a carnal state, under the reigning power of
sin and corruption - in the flesh as in our element - then the motions of
sins which were by the law did work in our members, we were carried down the
stream of sin, and the law was but as an imperfect dam, which made the stream
to swell the higher, and rage the more. Our desire was towards sin, as that
of the wife towards her husband, and sin ruled over us. We embraced it, loved
it, devoted all to it, conversed daily with it, made it our care to please
it. We were under a law of sin and death, as the wife under the law of
marriage; and the product of this marriage was fruit brought forth unto
death, that is, actual transgressions were produced by the original
corruption, such as deserve death. Lust, having conceived by the law (which
is the strength of sin, 1Co_15:56), bringeth forth sin, and sin, when it is
finished, bringeth forth death, Jam_1:15. This is the posterity that springs
from this marriage to sin and the law. This comes of the motions of sin
working in our members. And this continues during life, while the law is
alive to us, and we are alive to the law.
II. Our second marriage is to Christ: and how comes this about? Why,
1. We are freed, by death, from our obligation to the law as a covenant, as
the wife is from her obligation to her husband, Rom_7:3. This resemblance is
not very close, nor needed it to be. You are become dead to the law, Rom_7:4.
He does not say, “The law is dead” (some think because he would avoid
giving offence to those who were yet zealous for the law), but, which comes
all to one, You are dead to the law. As the crucifying of the world to us,
and of us to the world, amounts to one and the same thing, so doth the law
; our obligation to it as a husband is cassated and made void. And then he
speaks of the law being dead as far as it was a law of bondage to us: That
being dead wherein we were held; not the law itself, but its obligation to
punishment and its provocation to sin. It is dead, it has lost its power; and
this (Rom_7:4) by the body of Christ, that is, by the sufferings of Christ in
his body, by his crucified body, which abrogated the law, answered the
demands of it, made satisfaction for our violation of it, purchased for us a
covenant of grace, in which righteousness and strength are laid up for us,
such as were not, nor could be, by the law. We are dead to the law by our
union with the mystical body of Christ. By being incorporated into Christ in
our baptism professedly, in our believing powerfully and effectually, we are
dead to the law, have no more to do with it than the dead servant, that is
free from his master, hath to do with his master's yoke.
2. We are married to Christ. The day of our believing is the day of our
espousals to the Lord Jesus. We enter upon a life of dependence on him and
duty to him: Married to another, even to him who is raised from the dead, a
periphrasis of Christ and very pertinent here; for as our dying to sin and
the law is in conformity to the death of Christ, and the crucifying of his
body, so our devotedness to Christ in newness of life is in conformity to the
resurrection of Christ. We are married to the raised exalted Jesus, a very
honourable marriage. Compare 2Co_11:2; Eph_5:29. Now we are thus married to
Christ, (1.) That we should bring forth fruit unto God, Rom_7:4. One end of
marriage is fruitfulness: God instituted the ordinance that he might seek a
godly seed, Mal_2:15. The wife is compared to the fruitful vine, and children
are called the fruit of the womb. Now the great end of our marriage to Christ
is our fruitfulness in love, and grace, and every good work. This is fruit
unto God, pleasing to God, according to his will, aiming at his glory. As our
old marriage to sin produced fruit unto death, so our second marriage to
Christ produces fruit unto God, fruits of righteousness. Good works are the
children of the new nature, the products of our union with Christ, as the
fruitfulness of the vine is the product of its union with the root. Whatever
our professions and pretensions may be, there is no fruit brought forth to
God till we are married to Christ; it is in Christ Jesus that we are created
unto good works, Eph_2:10. The only fruit which turns to a good account is
that which is brought forth in Christ. This distinguishes the good works of
believers from the good works of hypocrites and self-justifiers that they are
brought forth in marriage, done in union with Christ, in the name of the Lord
Jesus, Col_3:17. This is, without controversy, one of the great mysteries of
godliness. (2.) That we should serve in newness of spirit, and not in the
oldness of the letter, Rom_7:6. Being married to a new husband, we must
change our way. Still we must serve, but it is a service that is perfect
freedom, whereas the service of sin was a perfect drudgery: we must now serve
in newness of spirit, by new spiritual rules, from new spiritual principles,
in spirit and in truth, Joh_4:24. There must be a renovation of our spirits
wrought by the spirit of God, and in that we must serve. Not in the oldness
of the letter; that is, we must not rest in mere external services, as the
carnal Jews did, who gloried in their adherence to the letter of the law, and
minded not the spiritual part of worship. The letter is said to kill with its
bondage and terror, but we are delivered from that yoke that we may serve God
without fear, in holiness and righteousness, Luk_1:74, Luk_1:75. We are under
the dispensation of the Spirit, and therefore must be spiritual, and serve in
the spirit. Compare with this 2Co_3:3, 2Co_3:6, etc. It becomes us to worship
within the veil, and no longer in the outward court.
=================================================（估計spx看不懂！哈哈！）
4- 結論
由此可見，《生命讀經》的教訓完全符合基督教正統的教訓；反而，spx因為自己不讀書
，只靠自己的想像力去詮釋聖經，進而公開渲染地方召會的所謂‘錯誤’，扭曲《生命讀
經》的教導。這種行為是非常卑鄙齷齪的！
當然，最後還是要感謝spx在此做了一個非常好的示範。希望同志們引以為戒為佳。