约翰慕理《罗马人书注释》卷1_21（罗5：7-10）
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《罗马书人书注释》第五章第4讲。我们在讲罗马书5:7：为义人死是少有的，为仁人死或者有敢做的。前面我们讲过，这个义人跟仁人是指同一个人。问题是就算有人愿意为义人、仁人死，为罪人死是不可思议的。
好，我们继续讲义的第26页下半。
But perchance it may happen that for such a man one will die. 也许有可能有人愿意为这样一个人死。The constraint of respect and esteem may cause one to die on behalf of another. 可能为了敬佩的缘故、尊敬的缘故有可能人会愿意为另外一个人死。It is on this background of concession that the complete contrast between a human and a divine appears 在这种的背景之下就是这种的承认的背景之下，保罗在人与神之间做一个完全的对照and that is the force of verse 8: 第8节的意思就是这个：“but God commendeth his own love toward us， in that， while we were yet sinners， Christ died for us”. 上帝是这样子表扬祂对我们的爱，就是当我们仍然是罪人的时候，基督就为我们死了”。
In a human sphere scarcely for a righteous and good man will one die在人类的范围里面差不多没有人愿意为义人、仁人死but God exhibits and commends his love in that it was for sinners Christ died. 但是上帝向我们显明、推荐祂的爱，就是基督为罪人而死。There is particular emphasis on the fact that that is God own love. 保罗特别强调这个是上帝祂自己的爱。Literally it means the love “of himself”，直接翻译就是“属于祂自己”的爱，not as love borne to himself，不是对祂的爱，of which he himself is an object， 不是祂作为爱的对象，不是的，but as the love that is peculiar to himself and commended by the fact that it was for sinners Christ died. 这个是上帝独有的爱peculiar to himself ，向人表现的方法就是基督为罪人死（参考罗马书3:5）。The love of God is here brought into direct relationship to the death of Christ . 在这里上帝的爱和基督的死直接连上关系了。
In verse 6 this relationship is implied because of the close connection between verse 6 and verse 5. 第六节因为第六节跟第五节有密切的关系，所以这个关系是暗示了。But now it is expressly stated. 但是在这里，第7、第八节，保罗现在就明文的直说了。And the relationship is that the death of Christ is the manifestation and the expression of the love of God. 这里的关系就是基督的爱（死）乃是上帝的爱的彰显，是上帝的爱的表达。
The death of Christ does not constrain or elicit the love of God 不是基督的死激励父上帝的爱but the love of God constrained to the death of Christ 乃是上帝的爱激励了基督的死，推动基督的死as the only adequate provision of this love. 而基督的死是唯一能够充分提供上帝的爱的方法。The love of God is the impulsive force 上帝的爱是推动基督的死的动力and this distinctive character is demonstrated in that which emanates from it. 而上帝的爱的独特的性质，就从祂所流出的证实了。
The clause “while we were yet sinners” is parallel to “while we were yet weak” in verse 6；“我们仍作罪人的时候”这个从句是与第六节的“当我们仍然软弱的时候”是平行的；they are mutually definitive of one another. 他们是相互为定义的。As in verse 6，our attention is drawn to the fact that the love of God is exercised to men as sinners and while they are sinners；第6节的焦点是这个事实，上帝的爱是在人身为罪人的时候、还做罪人的时候采取行动的；it is not constrained by qualities in men which would evoke the divine complacency. 这个爱并不是因为人里面有什么优点以激发出上帝喜欢他们。And， in like manner， the design of the death of Christ has respected men as sinners and contemplates a benefit of which men as sinners are to be the beneficiaries. 同样的，基督的死的目标是为人、为身为罪人的人，为他们带来好处，人身为罪人是这个好处的受惠者，就是救恩的意思。
Romans 5:9-10罗马书5:9-10：
Much more then， being now justified by his blood， shall we be saved from the wrath of God through him. For if， while we was enemies， we were reconciled to God through the death of his Son， much more， being reconciled， shall we be saved by his life；现在我们既靠着他的血称义，就更要藉着他免去上帝的忿怒。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。
9，10 Verses 9 and 10 are a fortiori arguments，第9跟第10节是两个互验的论证， to the effect that if one thing is true how much more must something else be true . 它的论证法是：若某一件事情是事实，那么另一件事情更加是事实了。
In verse 9 第九节the premise posited is that we have now “been justified in his [Jesus’] blood ”前提是我们现在在祂[耶稣基督]的血中被称义了and the inference drawn is 而所作出的推论是that we shall therefore with all the greater certainty be saved through him from the wrath . 我们就更加的确定的必借着祂从那愤怒中蒙拯救。The premise in verse 10 is那么第10节的前提是we have been reconciled to God through the death of Christ， while we were still enemies，我们借着基督的死，在我们仍然做仇敌的时候，就已经与上帝和好了，and the inference drawn is 所作出推论是with how much greater certainty shall we be saved by the life of Christ . 那么我们岂不更确实的借着基督的生命蒙拯救吗。
The two verses are parallel in construction 两节的句子的构造是平行的and they both enunciate the same substantial truth. 实际上它们说出同一个真理。But the parallelism and the substantial identity as regards the truth unfolded must not obscure the distinctive features of the thought in each verse. 开始虽然句子构造的平衡所展示出的真理实际上是一样，但是不可忽略每一节有它独特的思想。（讲义第30页）
In verses 6 and 8 the Apostle had not defined specifically the nature of the dead in Christ on our behalf. 在第6节和第8节，使徒保罗还没有为基督为我们死做一个定义。He stated simply that it was death on behalf of the ungodly （verse 6） and on our behalf （verse 8）. 他仅仅是说为罪人死（第六节）也为我们死（第八节）。
There is an intimation of the intent and the kind of benefits contemplated in the consideration that it was for the ungodly and for sinners， 是的，保罗有暗示基督之死的原意和所计划要带给人的好处，因为保罗说基督是为不敬虔的罪人死的，but there is no further amplification of the specific character of the work accomplished in Jesus’ death or of the kind of benefit accruing to the ungodly from that accomplishment. 开始保罗并没有进一步发挥基督之死所成就的有什么特质，也没有说明借着这个方面的成就，为不敬虔的罪人所带来的是怎么样的好处，或者是福分。
The apostle had done that earlier in chapter three verses 21 to 26； 4:25. 保罗比较早的时候在罗马书3:21-26和4:25节有这样的解释。And that delineation was to be assumed in verses 6 and 8. 当我们面对第五章第6和第8节的时候应该以那两段经文所说明的作为我们的前提。But now in verses 9 and 10但是现在，到了第9节和第10节we are provided with additional definition of the specific character of the death of Christ and of the benefits secured by it.现在保罗进一步给我们一些的定义，就是基督的死的特点，和借着这个死所确保的是怎样的福分，或者好处。
It is not to be overlooked， of course， 当然我们不可以忽略that he introduces these specifications of the character and intent of Jesus’ death in the premises of a fortiori arguments保罗是在一些后验论证的前提里面提到基督之死的特点跟原意的and they are in that respect assumptions on which he bases other conclusions as his main interest. 所以这个是保罗的前提， 从之他推出一些的结论。But as premises they are eloquent of what the death of Christ is conceived of as being an accomplishing. 但是虽然是前提，却清楚告诉我们基督之死的本质是什么，和祂所成就的带来的是什么好处。
In verse 9 第九节the death of Christ， spoken of in this instance as his blood， is viewed from the aspect of what it accomplished in reference to justification– 第九节基督的死，或者祂的血，是从祂在称义上所成就的来考虑，–“having now been justified in his blood”.“既然借着祂的死被称义”。
We have been frequently confronted with the subject of justification in the earlier parts of the epistle. 在罗马书前文我们多处看到称义这个主题。And it had been used uniformly of that forensic act of God 每次称义出现都是指上帝在法律上forensic 的作为by which we are declared to be righteous and accepted as such with God， 借着这个宣告，上帝宣告我们为义，也接纳我们为义，the justification inseparable from faith on the part of the subject. 这个宣告是与相信的人，或者称义的对象的信心是不可分割的。
It is possible， however， that in this instance the term is used in a sense coordinate with the reconciliation of verses 10 and 11但很有可能在这里称义的意思是与第10，第11节与上帝的和好连上相关的and in that event 若是如此的话applies not to actual justification by faith 那么就不是指具体的因信称but to the objective ground established by the death of Christ. 乃是基督的死为称义所设立的客观的基础。
Paul uses the substantive derived from this same term in that sense in verse 18 of this chapter， as will be shown at that point .保罗在第五章18节是这样子用这个词的，是一个动词用来作为名词的substantive 。In Isaiah 53:11 在以赛亚书53:11节it is simply possible that the word “justify” is used in this sense . 很有可能的“称义”是带着这个意思的。And the parallelism in verses 9 and 10 would create some presumption in favor of regarding justification in verse 9 as similar to reconciliation verse 10. 我们再说第九节跟第十节之间的平衡性，给我们足够理由相信在第九节的称义和第十节的与神和好是相似的。
On this interpretation根据这样子的解释，the blood of Christ will be construed as having it in itself， objectively， a justifying effect 根据这个解释，基督的宝血本身，客观来说，有称义的效果and the justification in view would consist 这个称义的意思就是in the obedience and righteousness of Christ which is the ground of actual justification through faith .这个称义是指基督的顺服和基督的义是作为具体因信称义的依据的。
If， on the other hand， justification in this instance is interpreted in a sense which is all by uniform and Paul，从另外一个角度来看，假如这里的称义的意思就是与保罗在其他经文所用的称义的意思一样的话，then what the apostle has in mind our justification viewed as taking place through the blood of Christ； 那么保罗这里的意思就是指我们具体上被称义是借着基督的宝血所成就的；it comes to us in Jesus’ blood， 这个称义是借着基督的宝血临到我们的，and the latter is the ground of justification. 基督的宝血是我们称义的根据。It is Jesus’ blood that secures our justification确保我们称义的是耶稣的宝血and it comes to us in the sprinkling of his blood . 称义是透过祂的血被洒而临到我们的。
慕理做一个结论On either alternative the blood of Christ is stated to have efficacy and virtue in reference to that which is the cardinal doctrine of this epistle. 不论用哪一个解释，基督的宝血是大有功效的，是对罗马书最基要的教义–称义，是大有功效的。Justification is strictly forensic in its nature 严格来说，称义在本质上是属法律上的观念and therefore the blood of Christ， whether viewed as constituting justification or as laying the ground for our justification， must be interpreted as having forensic efficacy. 因此，基督的宝血不论是构成称义本身，或者作为我们称义的根据，基督的宝血必定有法律上的有效性。
Thus it is impossible not to define the efficacy and virtue of Jesus’ blood in forensic categories. 因此，我们必须要用法律的概念来看基督耶稣宝血的有效性的。For here it is directly related what is specifically and only forensic. 因为宝血是与严格来说是与法律上的事有关的，就是称义是和法律上的事情相关。（34页）This is not a category suddenly thrust upon uh thrust forward by the apostle； 这个概念不是保罗突然之间提出的；it was already implicit in 3:25，26. 原则上老早在罗马书3:25-26节已经出现过了。
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The main thought of verse 9 is， however， in the conclusion that is to be drawn from the foregoing –但是第9节的主要的意思是从上文而达到的结论– “how much more… shall we be saved through him from the wrath”. “我们岂不更加借着祂从愤怒中得救吗”。This refers to what will be true in the future as compared with what is true now in the present . 这里是指将来的事，有别于现今的事实。Now we are justified–我们现在是被称为义的– accepted with God as righteous and therefore at peace with God. 上帝接纳我们为义人，因此与神和好。And this guarantees future salvation. 这个就保证了将来的得救。
What is the salvation in view? 那么那个的得救是指什么呢？ “The wrath” spoken of indicates the answer. 这里提到“愤怒”就指向这个答案了。The wrath is the wrath of that which is this will be dispensed ungodly in the day of judgment， the eschatological wrath. 愤怒就是在审判之日向不敬虔的人所倾倒出来的愤怒，就是末日的愤怒（查考罗马书2:5，8； 帖撒罗尼迦前书1:10；5:9；参考马太福音3:7；启示录6:16，17；11:18)。
And the assurance to be derived from a present justification– whether viewed as a justification which consists in the blood of Christ or as a justification secured by that blood —is that no wrath is reserved for the justified at the judgment seat. 而从现今被称义的确据–不论是基督的宝血本身，或者是基督宝血所保证的称义–现今称义的确据就是在审判台前，被称义的人不必承担上帝的愤怒。
Justification is the opposite of condemnation 称义是被定罪的相反词and since justification is complete and irrevocable 而称义既然是完全的、完整的、不会返回的there is no condemnation reserved for those who in Christ Jesus. 因此那些在基督耶稣里的人就不必面对被定罪了（罗马书8:1)。
It is symptomatic of the confidence expressed in verse 2 and 5 in reference to the hope of the glory of God that the apostle should now explicate another aspect of that hope，现在保罗解释盼望上帝的荣耀的另外一个层面，表达出第二、第五节对盼望上帝的荣耀的confidence的信心、确信 ，namely 就是说，the assurance of deliverance from that which epitomizes the displeasure of God and alienation from him. 信徒有了确据，必定从上帝的不喜悦和与上帝隔绝的巅峰，就是祂的审判，而拯救出来。
for here it is directly related to what is specifically and only forensic 因为宝血是与严格来说是法律上的事有关的、就是与称义这个法律上的事情相关的。第34页。
this is not a category suddenly thrust forward by impulse 这概念或者法律范畴不是突然之间呃提出来的；it was already implicit in 3:25 and 3:26 早已在罗马书第三章25、26节已经蕴含过了。
the main thought of verse 9 is however the conclusion that should be drawn from the foregoing 但是第九节主要的意思是从上文而达到的那个结论；how much more shall we be saved through him from wrath 我们岂不更加藉助他从愤怒得救呢；this refers to what will be true in the future as compared with what is true now in the present 这个是指将来的事有别于现今的事实；now we are justified 我们现在是称义的；accepted with god as righteous and therefore have peace with god 上帝接纳我们为义人因此我们与上帝和好；and this guarantees future salvation 而这个保证了将来的得救。
what is the salvation in view 那么那个的得救是指什么呢？the wrath spoken of indicates the answer 这里提到愤怒就指向这个答案了；the wrath is a wrath that will be dispensed to the ungodly at the time of the day of judgment the eschatological wrath 愤怒就是在审判之日向不敬神的人所倾倒出的愤怒、就是末世的愤怒。参考罗马书第二章第5节、第8节，帖撒罗尼迦前书一章10节、5章9节，参考马太福音3章7节，启示录6章16、17节，启示录11章18节。
and the assurance to be derived from a present justification whether viewed as the justification which consists in the blood of Christ or as the justification secured by the blood 而从现今被称义的确据就是不论称义是基督宝血本身或者基督宝血所保证的称义呢；is that no wrath is reserved for the justified at the judgment seat 这个现今称义的确据就是在审判台前被称义的人不必承担上帝的愤怒；justification is the opposite of condemnation 称义是被定罪的相反词；and justification is complete and irrevocable 而称义既然是完全的、不可撤销的；there is no condemnation reserved for those who are in Christ Jesus 因此那些在基督耶稣里的人呢就不必面对被定罪了，罗马书第八章第一节。
it is symptomatic of the confidence expressed in verses 2 and 5 in reference to the hope of the glory of god 现在保罗解释盼望上帝荣耀的另外一个层面表达出第二、第五节对盼望上帝荣耀的confidence的信心、确信；that the apostle would now implicate another aspect of that hope maybe就是说 the assurance of deliverance from that which epitomizes the displeasure of god and alienation from him 信徒有了确据必定从上帝的不喜悦和与上帝隔绝的巅峰就是他的审判被救出来。
it was not irrelevant for the apostle to speak in terms of negation as well as affirmation 保罗不仅从负面说也从正面说这与他的主旨不是无关的；the hope of Glory is negative as well as positive 荣耀的盼望，一方面是负面的、也是正面的；in order to be positive it must be negative of all that sin entails 为了显明这个盼望的正面性必须同时显明脱离所有罪的负面性；in order to be salvation to it must be salvation from 就跟假如是得救进入到什么必须同时是得救脱离什么的；and nothing sums up this from more significantly than the concept of the wrath of god 那这个得救脱离上帝的愤怒是为这个最为意义重大的一个总结。
it was a vital conception of god that the apostle entertained 保罗这里有一个对上帝的健全的、强劲的观念；and because so it was one that took account of the terror of god’s wrath 因此这个对上帝的观念呢考虑到上帝愤怒的恐怖性；salvation from the future exhibition of that terror was an ingredient of the hope of glory 从上帝将来愤怒的恐怖被拯救出来是荣耀盼望的一个因素。
verse ten 第10节 verse ten introduces new elements of truth to reinforce this confidence or at least new aspects of the same truth to inform and establish this confidence 第10节注入了真理的一些新的因素加强了这个确信、至少从同样真理的新的层面来确立这个确信。
the analysis of this text requires us to take note of the import of the various expressions 要分析这些经文呢必须注意到这些经文里面某些表述的意义。
number one 第一方面的表述 while we were enemies 当我们还是敌人的时候；the word enemies should be interpreted passively not actively 说敌人这里是被动的或者主动的乃说呢；it does not refer to our active enmity against god 不是指我们主动的做上帝的敌人；but to god’s holy hostility to and alienation from us 乃是指上帝对我们有着圣洁的敌意并且与我们隔绝。
the word is used in this sense in 11:28 保罗在罗马书第11章28节是这样子用敌人这个字的；to denote the alienation from the favor of god to which Israel had been subjected 以色列是与上帝的恩宠隔绝的；it is contrasted in this latter instance with beloved 说为敌呢就是与被爱、蒙上帝所爱相对照；and means obviously beloved of god and not the love of Israel to god 当然就是指蒙上帝的爱而不是指以色列对上帝的爱。
Hence 因此 enemies refers to a hostility of which god is the agent 仇敌是指上帝的敌意、是上帝在做仇敌；and means that the alienation to which Israel had been subjected in god’s judgment 以色列因为上帝的审判的缘故处于这个敌意、处于这个隔绝之下。
furthermore 再者 in 11:28 在罗马书11章28节 the sense of active hostility to god is not appropriate to the context 人主动向上帝表达敌意这个意思完全不符合上下文的；the context is dealing with the dispensation of god to Israel 上下文是在讨论上帝如何对待以色列。
likewise in 5:10 好我们回到罗马书第五章第10节同样的；it is this meaning that is appropriate to the context 这个意思上帝做我们的仇敌是符合罗马书五章10节的上下文的；whereas enmity 就是是与上帝隔绝；and the fact that the reconciliation took place when we were in a state of alienation 我们仍然是上帝与我们隔绝在这种状态的时候和好就已经成就了。
number two 第二方面的表述 we were reconciled to god 我们与神和好；this might suggest to us that what is contemplated in the reconciliation is the removal of our enmity against god 我们可能认为这个是指除去了我们对上帝的敌意；this is not so 不是如此；it is rather the removal of god’s alienation from us 乃是指上帝除去对我们的隔绝。
if we dissociate from the word enmity in this case all that is malignant and malicious 我们若在仇敌这个字义上除去任何的恶毒；it means the removal of god’s holy enmity against us 那么这个仇敌、敌人这个字在这里的意思呢是说除去了上帝对我们的圣洁的敌意holy enmity。only such an interpretation will satisfy the thought 唯有这样理解才能够充分的解释保罗的思路的。
we were reconciled to god through the death of his son 借助他儿子的死得以与上帝和好；is parallel to being justified now in his blood in verse nine 所以第九节的借助他的宝血得称义是平行的；the latter as was noted above is strictly forensic 那我们已经说到第九节这个称义绝对是一个法律上的概念。
Hence reconciled must also be forensic in character 因此呢这里的和好也必须是法律上的；but the removal of our enmity whether viewed as an act of god or an act of ours is not forensic in its nature 可是除去敌意不论是上帝的敌意还是我们的敌意不是法律概念、是道德上的、内心的啊心态的概念；it is ethical in contrast with what is forensic 它是伦理的、与法律范畴相对。
this consideration of itself is sufficient to show 仅仅这方面考虑就足够去证明 that the reconciliation must be interpreted in forensic terms 和好必须要从法律的的概念来理解；otherwise the parallel will break down 不然的话整个的平行性就被毁掉了。
b 第二方面考虑 reconciliation is viewed as something accomplished once for all in the death of the son of god 神与人的和好是借着上帝的儿子一次过他的死而成就的；but the removal of our enmity cannot be regarded as something accomplished once for all in the historic past 可是除去我们对上帝的敌意不是过去一次过成就的事。所以呢，不可能是我们与上帝的敌意是上帝与我们的向我们的敌意。
好，我们就停在这里，我们继续啊下次会讲，这个第十节当上帝还是我们敌人的时候基督为我们死。
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