约翰慕理《罗马人书注释》卷1_25（罗5：12-13）
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_文字：兰月姐妹
罗马书第五章我们来到第八讲，讲义的63页。我们前面讲到罗马书第五章第十二节最后那几个字“因为众人都犯了罪”。有人认为这个就是指“每个人都犯了罪”，好像罗马书第三章23节世人都犯了罪。慕理坚持说：不对。有五个理由。“众人都犯了罪”在第五章12节不是指每个人具体的罪。
现在我们来讨论第二个观点，第二个观点是奥古斯丁主义的观点：就是众人都犯了罪是指众人都败坏了，生下来就有原罪。
Hence the thought would be 所以根据奥古斯汀主义的思想的理解，这个意思就是说that death penetrated to all because all derived from Adam a corrupt nature死临到众人，是因为众人、全人类都从亚当里受了一个败坏的本性、人性and the ground upon which condemnation and death wield their universal sway is that al， even infants， are afflicted with this hereditary taint. 那么定罪和死在全人类掌权的根据是因为全人类，包括婴孩，都遭受到这个遗传的污秽。This view stands on more biblical ground than the foregoing . 这个观点比前面所讲的伯拉纠主义的观点是比较有圣经的根据的。
It is true that all are by nature defiled and depraved by sin 没有错，全人类每一个人的本性，都是因为罪的缘故被玷污了、被败坏了and this of itself does entail universal condemnation and death. 而这个我们的败坏本身就带来定罪和死的后果。But there are also good reasons for thinking that this is not the sin the apostle has in mind when he says，“in that all sinned”. 但是我们有足够的理由相信这个并不是保罗所说“因为众人都犯了罪”的意思的。There are two conclusive objections. 我们有两个强而有力的反对奥古斯丁主义解释的理由。
（1）第一个反对的理由，It is inconsistent with the repeated affirmation of verses 15-19 这个与第15-19节多次所坚持的是不一致的，15-19节坚持什么呢to the effect that condemnation and death came to reign over all by the reason of the one sin of the one man Adam. 定罪和死临到全人类是因为一个人亚当的一次的过犯。This sustained emphasis upon the one trespass of the one man 保罗多次的坚持一个人的一次的过犯does not comport with the notion of original sin or hereditary depravity. 不符合原罪，或者遗传性败坏的概念。The latter cannot by any means be characterized as the one sin of the one man. 遗传的败坏不可能被理解为一个人一次犯罪的意思。
（2）第二个反对的理由，It is inconsistent with a parallel which is drawn in this passage as a whole. 这个遗传的败坏是与整段经文（12-21）所做的比较是不一致的。反过来讲称义We are not justified on the ground that we are made inherently righteous. 我们被称义，不是因为上帝使我们成为本质上的义人了。（这个另外一个很大的题目要讨论的，查考《加尔文基督教要义》卷三讲到称义的很长的一段，他怎么反驳奥西安达。）
But if we are condemned and suffered death because we are depraved and inherently sinful the only analogy or parallel to this would be that we are justified because we become inherently holy. 但是假如我们是因为败坏，本质上有罪，所以我们要遭受到定罪和死的话，那么只有这个来做比较，就是说我们被称义是因为我们成为本质上圣洁的人。
And this is plainly not Paul’s doctrine. 很明显的这个不是保罗所教导的教义。We are justified and attained to life by the obedience and righteousness of the one， namely， Jesus Christ. 我们是因为一个人，耶稣基督这个人的顺服和义而称义、得生命的。不是因为我们成为本质上的义人。
If neither the actual transgressions of men nor the depravity with which all are inflicted will comport with the teaching of this passage假如众人具体的犯罪和每一个人所遭受的败坏都不能符合这段经文的教导 the question still remains仍然面对的问题就是: what sin is in view when Paul says， “in that all sinned”? 那保罗在讲“因为众人都犯了罪”他是指什么罪呢？The following considerations lead to one conclusion， 下面我们会指出好几方面的考虑，是导致一个结论，三方面的考虑导致一个结论就会死for some reason the one sin of the one man Adam is accounted to be the sin of all. 一个人亚当一项的罪被归算为全人类的罪。
（1）第一方面的考虑，It is unquestionable that the universal sway of death is represented in verse 12 as based upon the fact that “all sinned”– 第一个理由：毫无疑问的，死在全人类身上做王根据一件事，就是“众人都犯了罪”（第12节–“death passed on to all men on the ground of the fact that all sinned ”.死就临到全人类，因为人人都犯了罪12节。这个是第一方面的考虑。这一版漏掉了）
（2）第二个理由In verses 15-19 从15-19节it is asserted with equal clearness 保罗同样清楚地宣告that the universal reign of death is based on the one trespass of the one man Adam 死在全人类做王是根据一个人亚当的一次的过犯and， in like manner， universal condemnation is based on the same fact of the one sin of the one man. 同样的，全人类被定罪也是根据同一个事实，就是一个人亚当的一次的犯罪。
（3）第三个理由，We cannot suppose that the apostle is dealing with two different facts when in verse 12 the death of all is grounded upon the sin of all and when in the subsequent verses the death of all is grounded upon the one sin of the one man. 我们不可能认为保罗在12节跟后文是指两件不同的事实，12节-众人的死是根据众人的罪，后面几节-众人的死是根据一个人的一次的犯罪，保罗不可能是在讲两件不同的事实。
The whole passage is unit. 整段经文是一个整全的单元。The central Strand the analogy that exists 所以保罗整段经文的思路一条核心的线是以下的比较between the passing of condemnation and death to all by the sin of the one man and the passing of justification and life to the justified by the righteousness of Christ. 这个比较就是一方面是因为一人的罪传给全人类定罪和死；而另一个方面，因为基督的义，把称义和生命传给那些被称义的人。
Furthermore 再者，verse 12 is an unfinished comparison 第12节是一项未完成的比较。It would be out of the question to suppose that the apostle， dealing as he is with the universal reign of death， should so explicitly and repeatedly affirm in a succeeding verse something quite different from that which he affirms in the unfinished introduction to his argument. 我们不可能想象他保罗当他讨论死在全人类做王的时候，在后面的15-19节多次的讲的是跟前面12节所讲的是不同的，不可能的。
If verse 12 were in a context of its own 假如第12节是独立的一段，一个context， and if there were an obvious transition from one subject to another， 假如第十二节结束之后，很明显的保罗从一个题目转到另外一个题目的话，then we might say that in verse 12 he deals with one fact and in verses 15-19 with another. 那么我们还有可能说第12节保罗在处理一件事，到了15-19节在讨论另外一件事，才有这个可能。
We cannot posit such transition 但是我们不可以假设有这种的转折for the simple reason 原因很简单that verse 12 relies upon the succeeding verses to complete the subject which is introduced.第12节是要靠后面的几节来完成它引发出的、所开始的题目的。
And finally， as noted earlier， 最后正如我们前面已经注意到，verse 14 makes it impossible to interpret “all sinned” in verse 12 as we might be disposed to interpret it if we stood apart from what follows. 就算我们认为第十二节是独立的一段经文，有了第14节，就不可能任由我们所喜欢的方法来解释“因为众人都犯了罪”。“All sinned” cannot mean the actual voluntary transgressions of men “众人都犯了罪”不可能是指人具体的、自愿所犯的过犯because if this were the case Paul would have contradicted himself. 因为若是如此的话，保罗就自我矛盾了。
For all these reasons we must conclude 基于这样的原因，我们必须做这样子的结论that the “all sinned” of verse 12 and the one trespass of the one man of verses 15-19 must refer to the same fact or event， 12节的“众人都犯了罪”和15-19节的一人的一次的犯罪是同一件实事、同一个事件，that the one fact can be expressed in terms of both singularity and plurality 同一件事实可以用单数一个人来表达，也可以用复数众人来表达as a sin of the one and a sin of all. ，同一件事，同时是一个人的罪，也是众人的罪。
And the only solution is 唯一解决问题的方案是there must be some kind of solidarity existing between the “one” and the “all” “一个人”和“众人”之间肯定有着某一种的认同关系（solidarity ）with the result that 结果是the sin of the one may be at the same time and with equal relevance be regarded as the sin of all. 一个人的罪，同时也被认为是全人类的罪，有着同样的重要性。What this solidarity is it is not our purpose at present to determine. 那这个认同关系是什么呢?决定这个问题的答案不是我们在目前这一点上的目的。
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But once the fact of solidarity is appreciated， 但是我们一旦体会到这个认同关系的事实，then we understand why the apostle can speak of the one sin and the sin of all. 我们就会理解为什么保罗同时可以说一个人的罪、一个过犯和全人类的罪。We must not tone down either the singularity or the universality. 我们不可以冲淡一个人这个单数，也不可以冲淡众人这个复数普世性-全人类。
We are now in the position to grasp the force of the comparison or correspondence implied in the continuative “and so” in verse 12. 现在我们可以掌握到第12节那个“这样and so”这个继续性的表述所暗示的那一项的比较。A comparison is instituted between the way in which sin and death entered and the way in which they became universal. 保罗这里设立一项的比较，就是罪和死如何进入到人类，和罪和死如何遍及到全人类之间的一项的比较。
Adam sinned and with sin came death. There is an inevitable sequence. 亚当犯了罪，与死同时来的是罪。这个是一个必然的先后的次序。But the same sequence applies to all. 是这个先后次序是指全人类的。Since the sin of Adam is the sin of all， 亚当的罪既然是全人类的罪，death spreads to all as inevitably as it fell to the lot of Adam and thus entered the world . 亚当的罪既然是众人的罪，那么死就必然的遍及全人类，就正如必然临到亚当一样，这样子死就进入到全世界了。
The immediate sequence exemplified in Adam in the entrance of death applies also to the universal reign of death. 亚当所代表的、所显示出的马上的结果就是罪马上进来，也同时用在为什么死在全人类身上做王。The solidarity existing between Adam and posterity亚当和他后裔全人类之间有个认同关系的 establishes a correspondence between that which is exemplified in the case of Adam himself and that which happens to the whole human race.这样子呢就设立一个相互相配的关系correspondence，一方面是亚当他个人的经历，另外一方面是发生在全人类发生的事情。Adam sinned and death entered， 亚当犯了罪，死就进入世界了，in Adam all sinned and therefore death passed through to all. 在亚当里全人类犯了罪了，因此死就临到全人类。This is the force of “and so”. 同样的，因此就是这个意思。
第71页There is an exact parallel between what occurred in the case of Adam himself and that which occurred in the case of all. 在亚当身上所发生的什么事和在全人类身上所发生的什么事是有一个完全相对称的平衡性。And the parallel in this case can only be properly understood if we appreciate the solidarity in sin. 若要充分的理解这个平衡性呢，我们必须要体会到亚当跟全人类在犯罪这件事情上是团结的，是在这个认同群体关系上。Paul says elsewhere，（I Cor. 15:22)“in Adam all die”. 保罗在其他的经文(哥林多前书第15:22)说“在亚当里众人都死了”。The only adequate explanation is that provided by Romans 5:12 that in Adam all sin. 唯一完备的解释(解释哥林多前书15:22)的就是罗马书5:12所提供的解释，就是在亚当里全人类都犯了罪。
罗马书5:13-14 Romans 5:13-14：我们先读中文：13没有律法之先，罪已经在世上；但没有律法，罪也不算罪。14然而从亚当到摩西，死就作了王，连那些不与亚当犯一样罪过的，也在它的权下。亚当乃是那以后要来之人的预像。
慕理的英文翻译：13 For until the law sin was in the world; but sin is not imputed when there is no law.14 Nevertheless death reigned from Adam until Moses， even over them that had not sinned after the likeness of Adam’s transgression， who is a figure of him that was to come.
第72页13， 14 At verse 13 begins the parentheses which interrupts the completion of the comparison of verse 12. 第13节就开始这个括弧，这个括弧是中断了12节所作的比较。As an interruption it must have close bearing upon something stated in the preceding verse 作为一个中断性的经文，它必然在影响12节所说的and this is indicated by the conjunction “for”. 所以有一个连接词“for因为”。“For until the law sin was in the world， 因为直到律法来之前，罪已经在世界里了but sin is imputed when there is no law”. 但是哪里没有律法，罪就没有归算。
This verse stands in close relation to verse 14 刚才讲的是十三节与第十二节，与第十四节的关系是密切的and the strong adversative with which the latter begins indicates 而第14节一开始有一个反面的用词adversative 这个就指出that the thought of verse 13 is preparatory to that of verse 14 第13节的思想是为第14节铺路、作预备的and moves on to verse 14 as expressing what is of particular relevance to the subject. 第十三节的思路就进入到第十四节，第十四节的表达与十三节讨论的问题特别有关的资料。
We must not allow our minds to be diverted from this emphasis 我们绝对不可以忽略了这方面的强调and thus permit the primary purpose of these two verses to escape us. 这样子我们就会避开、没有看到这两节经文主要的要旨是什么。The main thought is 这谅解经文主要的思想是that “death reigned … over those who did not sin after the similitude of Adam’s transgression”.第十三、十四节主要的思想是“死在那些没有好像亚当那样犯罪的人身上做王”。
If this is once recognized我们若承认这一点 then we may ask at the outset： 我们就可以马上问这个问题了：what bearing does that observation have upon the thought of verse 12？那么这件事情“死在那些没有好像亚当那样犯罪的人身上做王”跟第12节有什么关系、有什么影响呢？The question should not be considered difficult .我们不应该觉得这是一个很艰难的问题。
In verse 12 在第12节the doctrine of particular significance to the argument being developed is that death came to all men， not by reason of their own actual transgression or individual sin but because of the involvement in the sin of Adam， in other words， by reason of solidarity sin. 第12节对保罗的思路跟论据最重要的教义是：死临到众人不是因为具体的自己的过犯或者个别的罪行，乃是因为他们在亚当的过犯上有份。换而言之是因为群体认同的犯罪。
This thesis required in the esteem of the apostle some demonstration保罗认为这个论点需要一些的证明or at least some exemplification to make it apparent. 至少要举例，这样子让第十二节的论点那个明显。Hence he inserted a parenthesis 因此他插入一个括弧which would make obvious the necessity of this construction of the reason for the universality of death. 这样子来表达死临到全人类的理由必须要用这个方法来说明。
And what could be more pertinent than appeal to the fact that death reigned over those who did not sin after the similitude of Adam’s transgression， that is to say， over those who did not voluntarily and overtly violate an expressly revealed ordinance of God ？与保罗的论点最有关的就是去指出这一件事实，就是那些好像没有亚当过犯那样子犯罪的人，死也是在他身上做王的，换言之，没有自愿的明知故犯一些上帝明说的命令，在那些人身上死也是做王的。
第74页，Apparently there was in the background of the apostle’s thought the other alternative 明显的保罗心目中有另外一种的说法，可能有可行性which would be the only plausible one as a rival to the doctrine propounded， namely， the alternative that all men die because they transgress as Adam did. 与他所教导的争竞，这另类的说法就是全人类都死了，因为他们如亚当一样犯罪。换言之，伯拉纠主义的解释。
It was sufficient for the apostle’s purpose to appeal to the fact that many died who did not sin as Adam did and rest the case for the rejection of that other alternative on that fact. 保罗只需要诉诸一件事就足够达到他的目的了，很多人死了，他们并没有好像亚当那样犯罪，保罗就这样可以根据这件事就结束他的论证，拒绝另外方面的解释了。We discover therefore the direct relevance of the proposition in verse 14 to the main point of verse 12 所以我们发现第14节的概念直接与第12节的主题是相关的that’s the point upon which his whole argument is going to turn. 保罗整个的论证都围绕着这一点。
There is one further observation to be made regarding verse 14 before we turn to the other features of this parenthesis. 所以第十二节还有另外一方面的观察，在我们还没有转到讨论这个括弧里面其他的特点之前，我们要观察另外一个特点。It is the force of the concluding clause of verse 14: 乃是第14节最后一个从句的意义：“who is the type of the one to come ”.“亚当乃是那将要来的人的预表，或者预像”。The reference is plainly to Adam as the type of Christ. 很明显的，这里在讲的是亚当是基督的预表，亚当是预表基督的。
第75页The connection of this with what immediately precedes should not be overlooked . 不可以忽略这一点和前文之间的连接的。The apostle had just referred to Adam’s transgression. 使徒保罗刚才讲过亚当的过犯。That he should in this connection have adduced the fact of Adam’s typical significance in relationship 他在这里就加上了亚当作为预表的重要性，亚当跟基督的关系suggests that 就暗示着Adam’s transgression provided a parallel or analogy in terms of which the reverse on the part of Christ should be interpreted. 亚当一次的过犯是用来比较基督所做的相反的事的，亚当的犯罪通过这个比较用来解释基督的顺服，或者是义行。
The reverse in the case of Christ is his obedience 基督相反的方面的事就是祂的顺服and， as we shall see later， 我们下文会看到，this is placed in antithesis to the transgression or trespass of Adam. 这个与亚当的过犯是势不两立的相反的。
That Paul should have introduced allusion to this fact here保罗在这里暗指这个事实throws into relief the relevance of the preceding part of verse 14 to the subject which had been introduced at verse 12; 就显出第十四节上半节对第十二节的主题是多么的有关，对保罗整个的论证是至为重要的；it is eminently germane to the whole argument of this passage that death reigned over those who did not sin after the similitude of Adam’s transgression. 就是死在那些没有好像亚当那样犯罪的人身上是做王的。
For the apostle is chiefly interested in demonstrating that men are justified who do not act righteously after the similitude of Christ’s obedience. 所以保罗最终要证明的就是人称义不是因为人好像基督那样子的顺服。Hence the appeal to this fact that death reigned over those who did not sin after the similitude of Adam’s transgression has the greatest significance in the total argument of the apostle; 因此保罗诉诸这个事实，就是死在那些没有好像亚当那样犯罪的人身上做王，对保罗整个的论证里面是极其重要的；it contributes to the proof of the assertion in verse 12这个就证明12节所宣称的就是that death penetrated to all because they were involved in Adam’s sin and sinned in him with him. 就是死临到众人，因为他们在亚当的罪上有份，他们在亚当里、与亚当一同犯罪。他们在亚当里犯罪，他们和亚当一同犯罪。
The concluding clause of verse 14 is therefore corroborative 因此第14节最后的从句是保罗加上的一个的证据and shows how germane this doctrine is to the doctrine of justification — 因此这个教义对整个称义论是多么的相关，什么教义呢？–Adam is the type of the one to come. 亚当是那将要来的人的预表。
Having thus discovered the main interest of verses 13， 14， the other features of this parentheses may now be considered. 我们看到第13节、14节的主旨之后；我们现在就可以来考虑这个括弧的其他的特点了。
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