约翰慕理《罗马人书注释》卷1_24（罗5：12）
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
罗马书第五章第七讲讲义是在52页的下面。上帝是藉着一个处理群体，一个人在一个群体里面跟群体的关系，用这个原则来统治人类的。第52页最后。
And just as the sin, condemnation, and death in which all members of the race are involved can never be construed or estimated in purely individualistic terms, 正如罪-定罪和死，就是全人类每一个人都是罪人，都被定罪和死，绝对不可以用个人主义的角度来理解；同样so we never find righteousness, justification, and life in operation except as the solidarity constituted by God’s grace is brought to bear upon a human situation.同样的，当我们理解到义、称义和生命的时候，也不可以离开上帝怎么设立那个群体认同关系，因为是透过这个群体认同关系上帝的恩典临到我们罪人的。
There is an identity of modus operandi 两者的运作的方法是一样的and this modus operandi in God’s dealings with men belongs to the integrity of his established government. 上帝处理人类的运作的方法，就属于他所设立的对宇宙的统治 government， government 不是政府，是统治。It is the broad perspective of the divine philosophy of divine-human relationships that come before us in this passage. 这段经文我们面对的是这个宽广的上帝怎么样处理人类的原则或者哲学。
And to aver that this passage is extraneous to the doctrine of the apostle假如有人认为这段经文对保罗的罗马书的主题是离题的；or a digression in the style of rabbinical allegorizing 或者说是在用了拉比的寓意解经的方法离题的话is to miss what is pivotal in the central thesis of this epistle . 要是这样子的话，我们就错过了看不到整卷罗马书里面最重要的论点是什么。
我多加一句话：假如我们不认同我们是在亚当里的，因为我没有吃过禁果的话，亚当代表我犯罪；那你也不要让耶稣基督为你受死、因为我们是应该面对死亡这个审判的，上帝处理人类跟处理新人类是用同样的方法。
Romans 5:12 罗马书5章12节讲义的54页先读经文，中文的。这就如罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪。
慕理的他自己所翻译的版本：12 Therefore， as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:–
我再读一次读新译本 ：正好象罪借着一个人入了世界，死又是从罪来的，所以死就临到所有人，因为所有人都犯了罪。
12 The close logical connection between this passage and that which precedes is shown by the “therefore” with which verse 12 begins. 第12节是用“所以”开始，就说明这段经文（12-21节）和前文是有着密切的逻辑上的关系的。There is considerable difference of opinion as to how much of the preceding context is to be regarded as applying the basis of the conclusion which verses 12 ff. enunciate, 那么究竟第12节到21节所做的结论是根据怎么样的前文呢？学术方面的意见是分歧的, whether verse 11 merely是不是只是指第11节呢；or verses 1-11 或者罗马书第五章1-11节呢or 3:21-5:11或者是罗马书第三章21节-5章11节呢or the whole of the preceding part of the epistle from 1:18 onwards. 或者是罗马书从第一章18节一直到这里五章11节呢。
It is impossible to be dogmatic, 我们不可以武断，and this is not a question of great moment. 那么这个问题对解释整段经文的影响也不大。Suffice it to know that we have here a conclusion intimately germane to the doctrine unfolded earlier. 我们只要知道这一点就够了，就这里所做的结论是与前面所展示的教义是息息相关的。
Verse 12 clearly begins a comparison but does not complete it. 第12节很清楚的开始了一项的比较，但是没有完成它。At the middle of the verse we have the words “and so”在第12节呢中间有“and so”同样 which must not be rendered “even so”.就不要翻译成even so 。The latter closes a comparison 你不要把第12节所开始的比较把它结束but the former，as here, carries on what has been affirmed and is cooperative or continuative. 正确的翻译是要说前面所做的比较，现在继续的是与前面的比较相协调、继续的。
Most interpreters recognize this and do not argue the question. 大部分的解经家同意的，不会有什么异议。（第55页。）Verse 12 is an unfinished comparison ；所以第12节是一项没有完成的比较，没有结束的比较；it has a protasis but not an apodosis. 它有条件从句但是没有归结子句。就是有假如没有那个所以。Therefore it is an unfinished sentence. 所以第12节是一个没有结束的句子。Why so？ 为什么是如此呢？It is not difficult to find the reason. 原因并不难找。
In verse 12, particularly at the end, the apostle had stated something which needed a parenthesis 第12节特别在结束的时候，保罗说了一件事情是需要一个括号的and this parenthesis we have in verses 13, 14. 而第十三节跟第十四节就是那个括弧。
In other words 换言之，the facts stated in verse 12 dictated the necessity of adding without delay the data given in verses 13 and 14. 在第12节所说出的事实需要立刻马上加上13、14节所提供的资料的。Hence the particular thought of verse 12 is broken off at the end of the verse, 所以第12节的思路就中断了，到12结束的时候就中断了and it so happens that the apostle did not come back again to complete his comparison uh in terms of verse 12. 而事实上保罗并没有根据第12节所没有说完的来完成这个比较。这个比较是没有完成。This should not perplex us.我们不必因此而困惑。
Paul did not follow stereotyped stylistic patterns 保罗并没有盲从当代的写作的风格and, as we shall see, the parenthesis which broke off the comparison is a very eloquent one. 他把比较中断掉的括弧表达得非常的优美。The comparison is incomplete but the thought is not broken off. 是的，这项比较没有完成，但他的思路并没有中断。The development of thought dictated the construction of which we find here. 保罗发挥他的思路就必须用我们这里可看到的造句的方法。（第56页）
“Through one man sin entered into the world. 藉着一个人罪进入了世界。”The one man is without question Adam （vs. 14). 这个人毫无疑问的就是指亚当（参照第14节）。The account given in Genesis 3 is the basis of the statement and the apostle places his imprimatur upon the authenticity of this account. 创世记第三章的记载就是这句话的根据，保罗在这里证明，他肯定、他相信创世记第三章的真实性，不是神话，不是前历史pre-history，不是的，是历史。
The importance attached to this incident of Genesis three is attested by the fact that the subsequent development of his argument turns on it. 保罗见证了创世记三章历史事件的重要性，不但如此，他下文整个的论证都根据这个事件进行的。That sin entered the world through one man罪借着一个人进入世界，这件事情、这个事实 is an integral element of the comparison or parallel upon which is to be built Paul’s doctrine of justification. 是整个的比较、整个平行的不可或缺的一个因素，而保罗整个的因信称义的教义是建立在这个平行上面的，这个比较上面的。
This attests the crucial place it occupies in his esteem. 因此这就证明了整项的比较在保罗心目中是多么的关键性。It is to evacuate exegesis to suppose that it is only incidental. 假如认为这个比较是偶然、附带的话，那么解经就泡汤了。When he says “entered into the world”当他说罪“进入世界”的时候he refers to the beginning of sin in the human race 他是指罪在人类里的开始and “the world世界”means the sphere of human existence. 就是指人类生存的范围。Paul does not reflect here upon the inception of sin as such. 保罗这里并不是在讨论罪是如何开始的。并不是讨论天使的堕落等等。（第57页）
“And through sin death 藉着罪、死也进入世界”–again there is allusion to Genesis 2:17；3:19.） 然而这里再一次地暗指着创世记第二章17节和三章19节。The juxtaposition of sin and death bears the emphasis. 我们必须强调的是保罗这里并列罪和死。On the question as to whether the moral or the spiritual aspects of death and the eternal consequences are comprised in the word “death”，那么有人会问了“死”这个字是不是就是包括死的道德层次，这个属灵的死、永恒的死。
one thing must be appreciated 我们必须要体会一个事实that in the usage of scripture and in the conception of Paul 根据圣经的用词法，在保罗的思路中the dissolution which consists in the separation of body and spirit and return to dust of the former had far more significance as the epitome of the wages of sin than we are disposed to attach to it. 我们很多时候喜欢讲的是灵里的死、将来永恒的死，但是对圣经对保罗来说，身体的瓦解、身体与灵魂的分割、身体回到尘土、这个比起我们，圣经跟保罗认为这个是更加的重要，这个是罪的工价的高峰，比我们的理解是更加重要的。
The catastrophe of misery which befell mankind by sin is summed up in this dissolution 身体的瓦解，就总结了人类因为罪所带来的痛苦and it exemplifies the principle of separation which comes to expression in all aspects of death. 死、肉体的死，也表达了这个分开的原则、这个分开的原则在死的不同的层面、每一个层面都表现出来的。
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In verse 14 it is this death that is in view第14节所讲到的死就是讲这个死、肉体的死and there is no need to introduce other aspects of death in the subsequent references to the universal reign of death (vss. 15,17). 所以后文所指的死在世界中做王（第15，17节）也不必是指其他死的层次，什么灵里的死等等。
It is this aspect of death that is in the forefront in Genesis 2:27，3:19, 在创世记2章17节、3章19节就是指这个的死，肉体的死 and although it is true that death in all its aspects is the wages of sin，虽然不错，所有死的不同的层面都是罪的工价，没有错，yet there is not sufficient evidence to show that the apostle is comprehending all these aspects in his purview when he says “and death through sin”. 当保罗说“藉着罪死也进入世界”的时候，他是指这些其他的层次，我们只看到他是指肉体的死，若是指其他的灵里的死等等，证据不足够。
In the second half of verse 12我们到了第12节的下半we have a continuous comparison introduced by “and so ”.这里有一个继续性的比较，一开始说是“and so 因此”。In order to grasp the force of this 我们若要理解这个“and so”的意思we must know the specific thought of the two parts of the verse. 那我们必须要注意到第12节上跟12节下每一段的特别的意义是什么。In the first half第12节的上半节the accent falls upon the entrance of sin and death through one man .上半节所强调的是罪的进入、罪和死的进入、而且是透过一个人的进入。罪和死的进入是透过一个人。In the second half而下半截所强调的是the accent falls upon the universal penetration of death and the sin of all.所强调的是死渗透了全人类和全人类的罪。
And a correspondence is intimated as obtaining between the way in which death entered the world and the way in which it permeated to the whole human race. 这里保罗暗示着有一个互相协调的关系就是死是怎么进入到人类世界和死是怎么渗透遍及全人类两者之间是有关系的。It entered through the sin of the one man；it permeated to the sin of all. 死是藉着一个人的罪进入到世界、死是藉着众人的全人类的罪遍及全人类。To say the matter more fully: 我们更加的详细完整的来说just as sin and death entered the world through the sin of the one man, 正如罪和死藉着一个人的罪进入到世界，so death permeated to all men because all sinned. 同样的因为众人都死了罪，所以死就遍及了渗透了全人类了。
第59页So although verse 12 is an unfinished comparison, 所以第12节虽然是一个未完结的，没有完成的比较， containing the protasis but not apodosis, 有条件从句，却没有归结从句，就是有“假如”没有“所以”，yet the comparison that is implicit in the two parts of the protasis may be stated in the form of a protasis and apodosis as stated in the foregoing sentence. 但是这个“假如”，这个条件从句本身是分两部分的，这两部分就可以当做是条件从句跟归结子句，就好像前面一句这样子的说法。
Hence the thought of the apostle is plainly 所以很明显的，保罗要讲的是 that the entrance of sin and death is caused by the sin of Adam and the universal reign of death is caused by the sin of all. 罪和死进入到世界是由亚当的罪作为成因的，但是死统治了全人类是因为全人类的罪、众人的罪。And we must not suppose that the Pelagian interpretation of this verse, whereby the sin of all is construed as the actual sins of all men, is refuted by the consideration that verse 12 is an unfinished comparison. 不要以为因为第12节是一项没有完成的比较，所以就能够驳斥这个伯拉纠主义的理解，伯拉纠主义的理解就是说：众人的罪是指众人、全人类具体的过犯。你要驳斥，你要反对这个看法，不能只说第十二节是一项没有完成的比较。
Verse 12 of itself is compatible with a Pelagian interpretation，第12节本身有可能用伯拉纠主义的解释来理解，就是是指每一个人犯的本罪、罪行，and if Paul had entertained the Pelagian view 而假如保罗是持伯拉纠主义的观点的话he could have stated it admirably well in these terms. 他就可以用这些词汇说伯拉纠主义的观点，而且说得非常的美。The whole question revolves 但是真正的问题是围绕着这个问题on the meaning of the last clause in verse 12, 就是第12节最后的子句的意思是什么，“in that all sinned”. “ 因为众人都犯了罪”这个是关键的问题。
第60页There can be no question but the fact that “all sinned” is stated in the most explicit fashion to be the ground upon which death penetrated to all men毫无疑问的，保罗明说“众人都犯了罪”是死临到众人的根据或者理由；just as the sin of Adam is the reason why death entered the world . 正如亚当的罪是为什么死进入世界里的理由一样。
The crucial question is:关键性的问题是:What is meant by “in that all sinned ”?“因为众人、全人类都犯了罪”是什么意思呢？It is quite unnecessary to argue the propriety of this translation. 我们若要辩论：哦，这个翻译翻译得不对呢，是不必了。The clause should not be rendered “in whom all sinned”. 我们不应该翻译“在他里面众人都犯了罪”。
The terms used have the force of the conjunction “because” or “on the ground of the fact that”保罗的用这个连接词的意思是“because 因为”或者根据这件事实and clearly specified the reason why death went through to all men. 保罗很清楚指出为什么死临到众人的理由。
If Paul meant the death passed upon all because all men were guilty of actual transgression, 假如保罗的意思真是死临到众人，因为众人都犯了罪，因此而有罪，就是的确的过犯所以有罪的话this is the way he should have said it. 他就会这样讲嘛（他就会这样直说）。At least no more suitable way could be considered. 没有更恰当的说法，就这样讲就好了。因为众人都犯了罪。
There are conclusive objections to this view 这个观点我们有坚决的理由反对的on factual, exegetical, and theological grounds. 我们有事实上的根据、有解经方面的理由、有神学的根据反对众人都犯了罪，不是每个人都有行为过犯。（P61）
（1）第一，It is not historically true. 这个不符合历史事实。Not all die because they actually and voluntarily sin. 不是每一个人都是因为他们具体、自愿所犯的罪而死的。Infants die，and they do not voluntarily sin. 婴儿会夭折，他们并没有自愿的犯过罪。
（2）第二个理由，In verses 13 and 14 Paul says the opposite–保罗在第13、14节所说的是相反的–death reigned over those who did not sin after the similitude of Adam’s transgression. 第13，14节说：死也在那些没有好像亚当那样子犯罪的人，在他们身上是做王的。我们看中文圣经怎么说的：从亚当到摩西死做了王，连那些不与亚当犯一样罪过的也在它（死）的权下；【新译本】死就掌权了，甚至那些不像亚当那样犯罪的人也在死的权下。
It is futile to try to evade the direct bearing of this fact upon the view in question. 我们假如要避开14的事实，来处理英文众人都犯了罪这个问题的话，是徒然的。必须要正视它。If all die because they are guilty of actual transgression, then they die because they sin just as Adam did. 假如众人都是因为具体上犯了罪行而有罪，因此死的话，那么他们就好像亚当那样犯罪而死了。But Paul says the reverse；但是保罗所说的是相反的；some died even though they did not sin after the pattern of Adam.有些人他们的的确确没有好像亚当那个样式来犯罪，就是违反一个明确的命令，他们没有这样犯罪也死了。
（3）第三个反对的理由The most conclusive refutation of the view in question is 反对因为众人都死了，都犯了罪是指具体的过犯最有力的反对的理由是the explicit and repeated affirmations of the context是上下文整段经文明文的多次所宣告的，宣告什么呢that condemnation and death reign over all because of the one sin of the one man Adam. 人类被定罪、人类死是因为一个人亚当一次所犯的罪。
On at least five occasions in verses 15-19 this is asserted–从第15到19节保罗至少宣告了5次–（verse 15第15节）“by the trespass of the one the many died，因一人的过犯众人都死了”；（verse 16，16节）“the judgment was from one unto condemnation；因一人犯罪就定罪，”；（verse 17节）“by the trespass of the one death reigned through the one，因一人的过犯，死就因这一人做了王”；（verse 18十八节）“through one trespass judgment came upon all men unto condemnation，因一次的过犯众人都被定罪”；（verse 19节）“through the disobedience of the one man the many were constituted sinners，因一个人的悖逆，众人就被设立为罪人”。
This reiteration establishes beyond doubt that the apostle regarded the condemnation and death as having passed on to all men by the one trespass of the one man Adam. 保罗这个多次的重述，毫无疑问的证明保罗认为定罪和死临到众人是因为亚当一人一次的过犯。This sustained appeal to the one sin of the one man 保罗坚持地诉诸于一个人的一次犯罪rules out the possibility of construing it as equivalent to the actual personal transgressions of countless individuals. 就排除了众人都犯了罪是指无数的人亲自所行的过犯，就排除了这个理解了。
（4）第四个反对的理由，This view is inconsistent with the analogy which supplies the framework of this passage as a whole. 若说众人都犯了罪（12节）是众人的确的过犯的话，是不符合整段经文的架构所做的那项的比较的。The polemic of this epistle is directed against the thesis that we are justified by works，整卷罗马书的争辩就是要反对我们是靠行为称义的；and the doctrine being established is 而所证明的、所设立的教义是men are justified and attain to life by the righteousness of the one, Jesus Christ. 人被称义、人得生命都是因为一个人的义，就是耶稣基督的义，或者义行。
How contradictory would be the appeal to the parallel obtaining on the side of condemnation and death if Paul finds the basis of the condemnation and death of all in the actual transgression of each individual.保罗假如认为定罪和死是根据每一个人具体的过犯，那么诉诸这个平行里面与定罪和死的相反一面的时候，会是多么的矛盾呢。就是跟保罗整个的思路是矛盾的。
If this latter were Paul’s teaching 假如保罗的教导是后者的话here the parallel that would be necessary on the other side would be justified by works，那个平行另外一边就是我们靠行为称义了，that each individual will be justified by his own actions每一个人是靠自己的行为被称义and attain to life on that basis. 也是靠自己的行为得生命的。But we know that this is the reverse of Paul’s teaching. 我们也知道这个是与保罗的教导相反的。
On these grounds 根据这五个理由we must reject the supposition that when Paul says, “in that all sinned” he means the actual voluntary sins of all men. 我们必须反对这样的解释，第十二节“因为众人都犯了罪”是指一个人具体的自愿所犯的罪。
In the Augustinian tradition 那么在奥古斯丁整个的大传统里面it has often been maintained that the clause in question refers to original sin，他们坚持这里的从句是指原罪，to it that all posterity became depraved in Adam. 意思就是说在亚当里，所有的后裔、全人类都堕落了、都败坏了。
我们下一讲就来讨论这个奥古斯丁的奥古斯丁主义的观点，然后我们最后来看慕理的观点。我们下一讲继续。
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