约翰慕理《罗马人书注释》卷1_23（罗5：10-11）
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6讲，还是在罗马书第五章第10节。我们来看第10节的第五个表述。我们再读一次第10节：因为我们作仇敌的时候，且藉着上帝儿子的死，得与上帝和好；既已和好，就更要因他的生得救了。
(5) 第五个表述：（讲义43页）“We shall be saved by his life.”“ 因祂的生得救。”The life of Christ referred to here is not what we often speak of as the life of Christ， his sojourn in this world in the days of his flesh. 这里所讲的基督的生命不是我们一般所讲的基督是生命， 就是说祂在肉身上、在地上的那段日子。It is the resurrection life of Christ. 这个是指是复活的基督的生命。There lies back of the expression an implied contrast between the death of Christ and his resurrection（cf. 4:25）. 这个表述背后是暗示着基督的死和祂的复活之间的一个对照（参考4:25）。
It is not simply the resurrection as an event that is in view， however，可是这里保罗所指的不仅仅是基督的复活这个事件、这个事情，Paul does not say we shall be saved by his resurrection ，保罗没有说我们必因祂的复活得救，but “by his life”，乃是说“因祂的生命”得救，and therefore it is the exalted life of the Redeemer that is intended. 所以保罗的用意是指这位被高举、升高的救主升高的、高高在上的生命。The resurrection is in the background as conditioning exaltation life. 这个被高举的生命，背景当然就是基督的复活。
Since the clause in question is parallel to that in verse 9既然这里从句既然与第9节的从句是平行的— “we shall be saved through him from the wrath”– “我们必从愤怒中借着祂得救”（第九节：借着祂免去上帝的愤怒，靠着祂的血称义，借着他免去上帝的愤怒，既然第九节那里跟我们这里所讲的是平衡的）–and since the latter has eschatological reference ，既然第九节所讲的愤怒是指末世最后的审判， it is likely that the salvation here and visit is also eschatological. 因此最有可能的是这里所指的救恩同样也是末日的救恩。On that assumption 我们假如这样的假设的话，the guarantee of the final and consummate salvation我们最后的救恩，我们救恩最后完结的保证，是什么保证我们至终会得救，我们的得救到了一个完结的地步呢？ is the exaltation life of Christ .乃是基督复活之后祂被升高、祂的复活的生命。
This is a more embracive way of expressing the truth that the guarantee of the believer’s resurrection is the resurrection of Christ . 信徒将来必定复活的保证是基督的复活（参考哥林多前书第15:20-24节）。同样的真理在这里的表达的方式就更加的涵盖广义了。不单单我们会复活，我们的救恩会达到那个至终的最后的境界。
The a fortiori argument of the apostle is thus apparent. 所以很明显的，保罗在这里做了两个后验论证。It is the effect that 意思就是说if， when we were in a state of alienation from God， God showed his love to such an extent that he reconciled us to himself and instated us in his favor through the death of his own Son， 假如我们仍然是在被上帝隔绝的情况里面，上帝已经向我们表达祂的爱；到那个程度，是透过祂的儿子的死，祂与我们和好，重新设立我们在祂恩宠中，假如上帝的爱表达在那个时候，how much more， when this alienation is removed and we are instated in his favor， shall the exaltation life of Christ insure our being saved to the uttermost. 那么当上帝与我们的隔绝除去了，当我们被设立在祂恩宠中的时候，基督的复活生命，岂不更加的保证我们必定得救到底吗？
It would be a violation of the wisdom， goodness， and faithfulness of God to suppose that he would have done the greater and fail in the lesser. 假如说上帝成就了这么伟大的一件事，而后面的所谓比较小一点点的没有成功的话，那完全违背上帝的旨意、上帝的善良和信实。This argument also shows 这个论证同时也证明the indissoluble connection that there is between the death and resurrection of Christ 也证明基督的死和基督复活之间是完全不可分割的and that since these may never be dissociated so the benefits accruing from the one may never be severed from those accruing from the other. 因此，因基督的死所带来的福分和基督的复活所带来的福分也是不可分割了。
It is a frequent emphasis of Paul. 这个是保罗常常强调的一个原则。（罗马书6:3-5；II Cor. 5:14-15;哥林多后书5:14-15; Eph. 2:4-7以弗所书2:4-7节; C0l. 3:3-4歌罗西书3:3-4节）。Hence所以 those who are the beneficiaries of Jesus’ death must also be the beneficiaries of all that is entailed in his resurrection life. 因此基督的死的受惠者肯定也是基督复活生命所牵扯到的一切福分的受惠者。必然的，必然是如此的。In this passage this is viewed from the aspect of reconciliation by Jesus’ death and the corresponding guarantee for the future . 在这段经文里面是从这个角度来看，就是说：基督的死、耶稣的死是和好大工，然后同时带来未来、将来得救的保证。
讲义的第46页，罗马书5:11，我们先读慕理的英文翻译：11 and not only so， but we also rejoice in God through our Lord Jesus Christ ， through whom we have now received the reconciliation. 11不但如此，我们既借着我主耶稣基督，得与上帝和好，也就借着祂以上帝为乐。
11 There is some question as to the connection between verse 10 and verse 11. 第10节跟第11节之间是如何连接起来的呢？This will appeal to the English reader if we give a literal rendering of verse 11: 假如英文的圣经读者我们字意的翻译第11节的话，我们就看到这个问题之所在：“And not only so不但如此【新译本】不但这样but also rejoicing in God through our Lord Jesus Christ，英文的直译是还有不但如此，而且是借着我们的主耶稣基督，既然在上帝里喜乐，through whom now we have received the reconciliation”. “就是借着祂–耶稣基督，我们领受了这个和好”（这个是英文的直译）。
And the question revolves around the participle “rejoicing”. 问题是围绕着这个“喜乐”，或者以神为乐这个“乐”分词“rejoicing”，既然我们喜乐，在这个喜乐中。With what in the preceding verse or context is it to be connected？这个以神为乐这个分词是与上一节或者整段上下文是与什么、什么事连接起来的呢？It could be taken with another participle in the preceding verse， 我们可以说是跟第十节的另外一个分词连接的，namely， “being reconciled”. 就是既然“被和好”，就是既然与神和好。
And the thought would be that所以假如是这样子的话，这个是第一个观点，保罗的意思就是说not only does the fact of reconciliation assure us of the future salvation 基督成就和好大工这个事实，不单对我们保证了将来的得救but also the fact that we now glory in God through our Lord Jesus Christ更加的保证我们现在借着我们的主耶稣基督以神为乐这个事实– our present rejoicing in God is an additional guarantee of our future salvation. 我们目前以神为乐再加另外一个保证，保证我们将来必得救。
现在第二个观点。Or the participle could be taken with a clause， “we shall be saved by his life”，或者这个分词可以与前面一个从句连接，就是“我们借着祂的生命必得救”从那个连接，and the thought would be若是如此，根据这第二个观点，保罗的思路就是说not only do we derive from our reconciliation the assurance that we shall have salvation in the future but also exultant glory in the present. 我们不单单从基督的和好大工得到这个保证，我们将来必得救，不单得到将来得救的保证，同时借着这个和好的大工，我们得到这个现今的澎湃的喜乐。
In any case无论你是用第一个或者第二个观点来看以神为乐it appears necessary to regard the exultant rejoicing referred to as rejoicing in the present. 总之这个澎湃的喜乐是指现今的喜乐。The last clause in the verse emphasizes the present status of reconciliation，这一节的最后一个从句是强调和好是我们现今的地位，“through whom now we have received the reconciliation”. 借着祂，现在得以与上帝和好【新译本】翻译，我们现在借着主耶稣基督与神复合。
As in verses 1 and 2正如在第五章的第1节和第2节the mediation of Christ is stressed in connection with the bestowment of peace and justification， 正如在第一第二节，借着基督，借着祂的中保大工，我们得到peace平安和称义，so now同样的，在这里第11节the reception of reconciliation is represented as through the same mediation. 我们领受这个和好，也是借着同一个基督的中保大工。
But particular stress rests upon the enjoyment of this privilege in the present；但是 保罗特别强调的是我们在现今享受这个特权；reconciliation is a status once for all received 和好是一次过领受的地位and since it has been received 既然我们已经得到了、领受了这个地位we are to recognize the implications of this standing before God. 我们必须要晓得在上帝面前这个地位有什么含义。
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It is this consideration of present privilege就是考虑到我们现今的特权 that explains the exultant joy in God referred to in the preceding clause 这个现今的特权就解释我们为什么以神为乐，这个从句所讲的以神为乐and it is scarcely possible to relegate it to the future. ，所以我们不可能看这个以神为乐是未来的事情。
If we bear in mind that exultant glorying is a prominent feature of this passage–假如我们记得这个澎湃的喜乐、夸耀是整段经文一个很突出的特点–“we exult in hope of the glory of God （verse 2）（第二节）我们以上帝的荣耀为盼望”；（第三节）“we glory in the tribulations我们在患难中也是夸耀的，中文翻译是喜乐的”–we should expect that，after unfolding the relationship to God constituted by the reconciliation 所以我们会预期着当保罗展示出和好大工所设立的与神的关系之后，and when the note of exultant joy is resumed，当保罗再恢复到这个澎湃的喜乐的时候，the apostle should give expression to the confident rejoicing in God which the privilege now possessed must constrain . 我们就会预期到保罗现在会再一次来讲这个充满了确信的以神为乐，我们假如拥有了现在的这个特权，就必定激动我们以神为乐的。
Glorying knows no restraintand cannot be too exaggerated这种的夸耀是不受约束的，也不会太过的夸张when it is in God through our Lord Jesus Christ. 假如这个夸耀、这个喜乐是在神里面的夸耀、是借着我们的主耶稣基督的夸耀跟喜乐的（参考哥林多前书1:30，31）。It is not only that God is the object of this glory 上帝不单单是这个夸耀的对象，或者喜乐的对象的内容和原因；it is not only that he’s the ground of it；上帝不单单是这个夸耀喜乐的基础和原因；it is in union and fellowship with him as our own God that the glorying is conducted. 我们这个喜乐是与我们的上帝的联合跟相交中，我们是在与上帝的交通的里面从事这个夸耀跟喜乐的。不单单上帝是这个夸耀的对象跟原因，而且祂是把我们放在一个跟祂联合相交的关系里面，我们的夸耀跟喜乐是在这个关系里进行的。
When Paul says， “through whom now we have received the reconciliation”，当使徒保罗说“借着祂，借着主耶稣基督我们现在领受了、我们得到与神和好”，he’s surely reflecting on the actual application to us of the reconciliation as distinguished from its objective accomplishment. 保罗当然想到的是这个和好大工具体的应用在我们的身上，而不仅仅是在讲过去的客观的成就。我再说，我们领受饿了这个和好，是指这个救赎或者和好的应用，不是指它的成就。
It is characteristic that he should have represented our entrance upon the possession and the enjoyment of this status as mediated through Christ . 那是保罗的典型的说法就是，都是借着耶稣基督的中保大工，我们被引进到、得到这个地位跟享受这个地位。The mediation of Christ is not suspended at the point of application anymore than at the point of accomplishment. 当基督成就救赎的时候，祂的中保大工并没有中断、没有搁置，同样的，当祂的救赎应用在我们身上的时候，祂的中保大工也没有中断、没有搁置。
And the glory that is the fruit of reception into God’s favor and fellowship is likewise “through our Lord Jesus Christ”. 我们进入到上帝的恩宠中与上帝的相交的时候，所结出的果子就是我们的夸耀跟喜乐，同样的也是借着我们的主耶稣基督。Our experiential invitation我们在经验方面的，我们所经历到的澎湃的喜乐 may never be dissociated from our consciousness of the ever active and efficient mediation of our Lord and Savior . 我们永远不可以把这个喜乐与耶稣基督不断在做成的、有效的中保大工分开，绝对不可以忘记，祂不断在做着我们的中保，在维持、维系我们与神的关系。
Rom. 5:12-21
我们先有一段12-21的引言introduction
In verses 12-21 我们来到罗马书5:12-21的时候the apostle develops the parallel between Adam and Christ， 保罗就发展这个亚当和基督的平行性，Adam as the head of the whole human race， 亚当作为全人类的头，Christ as the head of the new humanity. 基督作为新人类的头。That there is analogy is shown by the statement in verse 14第14节所说的一句话就指出这里是有一个比较的parallel ，analogy 平衡跟比较that Adam is “the type of the one to come”. 亚当是那“将要来者的预象或者预表”。But it is also shown by the sustained comparisons that are instituted throughout the passage， whether expressly or by implication. 不但是一句话而已，（从第十二届到第十九节）保罗不断地做出一个一个的比较，就证明这里是有一个亚当与基督之间的比较的，或者是平衡的。
When we say that there are parallels and comparisons we must not overlook the fact that from the outset there is a sustained contrast between the process that was set in operation by Adam and that set in operation by Christ. 当我们说亚当跟基督之间是平衡的相比较大时候，不能忽略另外一个事实，就是从头开始，亚当发动的那个过程和基督所发动的过程之间是不断的对照的，有比较、有对照、有平衡、有相反。There is analogy是的，保罗在这里是在做比较 but analogy in respect of what is completely antithetical. 是比较什么呢？是比较完全势不两立的、相反的事。
We cannot grasp the truth of worldwide significance set forth in this passage unless we recognize that two antithetical complexes are contrasted. 除非我们看到这段经文里面保罗是在对照两个势不两立的、不同的事情，不然我们就看不出罗马书5:12-21这段经文所指出的一个宇宙性的重要信息是什么。一定要看到两个完全相反的，但是保罗又在那里做比较。
51页，The first 第一组事件是is the complex of sin-condemnation-death第一组事件就是罪-被定罪-死and the second is that of righteousness-justification-life. 第二组事件是义-称义-生命。允许我在这里打个岔：我把这个三个加三个扩大一点点，扩大到四个加四个。一次的罪过，众人都犯了罪成为罪人，审判与定罪，死进入世界，众人都死了，死做王。另外是一次义行，恩典和恩典中的恩赐临到众人，称义，还有生命，在生命中做王。所以这三个化为四个，这四个里面有一些是另外两部分的。
These are invariable combinations. 这些组合是必然的。就是罪-定罪-死亡的结合是必然的。Sin sets in operation the inevitable consequences of condemnation and death， 罪就必定发动定罪和死的后果的，righteousness the consequence of justification and life ，而义页必定发动称义和生命这些后果，and， as is obvious， these are antithetical at each point of the parallel. 而在平衡的每一点上都是完全相反的。就是说罪跟义相反，定罪跟称义相反，死跟生命相反。
The fact of paramount importance， however， in this passage is that the operation of these complexes in the human race is not to be viewed atomistically.一个至为重要的一件事实是，这段经文里面所讲的在人类中这两组的事件，不单是从个人的角度来看。solidaric comes into effect. 这里是有一种群体认同的关系，是亚当跟基督发动的。
Sin does not set in operation the sequence associated with it apart from the corporate relation which Adam sustains to the race and the race to Adam. 罪会发动后面定罪跟死亡，是因为亚当与全人类的群体认同的关系和全人类与亚当的群体认同的关系，solidarity，或者solidaric relationship，认同，我把它翻成群体认同solidarity。
And righteousness is not brought to bear upon sin-condemnation-death complex， which Adam inaugurated， apart from the solidaric relationship which Christ sustains to lost men and lost men to Christ. 而在罪-定罪-死亡上，就是亚当所发动的这一组的事件上，上帝的义会运行必然是牵涉到基督与失丧的人之间的群体认同关系，和失丧的人与基督之间的群体认同关系，或者说是团结性的关系。
This passage is eviscerated of its governing principle if these two solidaric relationships are not appreciated， and it is futile to try to interpret the passage except in these terms. 我们假如没有体会到这两个的群体认同或者团结关系的话，这段经文最主要的原则就泡汤了，我们也不必再去解释这段经文，必须要的根据这个原则，来解释第12-21节。
We may not forget 我们不要忘记that the apostle is still dealing with his grand theme， justification by faith. 保罗现在仍然在讨论整本罗马书的总主题，就是因信称义。In verses 1-11从5：1-11节 he had dealt with some of the consequences emanating from justification他讨论到从称义所流出带来一些的后果，与神和好、站在恩典中、患难中的喜乐等等and with the assurances toward God which these fruits evoked. 并且讨论到这些果子所激发出的在上帝面前的信assurances 。What is the purpose of this passage (vs. 12-21) in relation to this theme ?那么罗马书第五章到了12到21节的时候，与保罗的主题因信称义又有什么关系呢？Various answers could probably be given. 可以有不同的正确的答案。
But perhaps none is more relevant than that可能最适合上下文的答案就是说 the apostle is now demonstrating that the divine method of justifying the ungodly proceeds from and is necessitated by the principles in terms of which God governs the human race. 可能最适合的答案就是说保罗目前在证明上帝怎么样使不敬虔的人称义呢？是来自上帝如何统治人类的原则，而必然是如此的，上帝如何统治人类的原则必然就导致祂怎么样称那些不敬虔的人为义。God governs men and relates himself to men in terms of solidaric relationship.上帝是怎么与人类设立关系的呢？上帝是怎么样统治人的呢？都是根据一种群体的关系。
我们下次从这里开始。
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