约翰慕理《罗马人书注释》卷1_20（罗5：3-7）
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《罗马书人书注释》罗马书第五章第三讲。我们讲到罗马书5:3，4不但如此，就是在患难中也是欢欢喜喜的，因为知道患难生忍耐、忍耐生老练、老练生盼望。
In delineating the progression, it is represented as having its inception in tribulation and its tremendous hope. 保罗在勾画这个逐步发展的顺序的时候，他说整个过程是由患难开始，而它的终点是盼望。We glory, he says, in hope（vs. 2）保罗(在第二节)说我们在盼望中夸耀着喜乐, and we glory in tribulations because they initiate a sanctifying process which ends in hope。而我们以患难为荣，是因为这些患难展开了成圣的过程、它的终点也是盼望、它的目标也是盼望。
He has described a circle，保罗这里描述了一个圈子，beginning with hope 以盼望开始and therefore ending with hope. 也因为以盼望开始，所以以盼望做结束。This drives home the lesson that the glorying in tribulations is not something dissociated with rejoicing in the hope of the glory of God; 这里就让一件功课非常的显著，在患难中以患难为荣并不与因着上帝荣耀的盼望的喜乐分开；it is not even coordinate or complementary 甚至乎两者不是相配的，相辅相成的，连那个也都不是glorying in tribulations is subordinate.以患难为荣是次要的 。
We glory in tribulations because they have an eschatological orientation–我们以盼望为荣，因为这个患难有一个末世的导向–they subserve the interests of hope. 他们是为了盼望的好处、为了达到所盼望之事的好处的。We’re reminded of I Cor. 15:19 这个让我们想到哥林多前书15:19（如果我们在基督里只在今生有盼望，就比所有人更可怜了）and advised that the complexion imparted to the perplexities of this life as in themselves the opposite of the glory we revealed it’s a complexion determined by the eschatological destination of the people of God. 我们现今的情况本身所带着的色彩是与将来要彰显的荣耀是相反的一个色彩。这个色彩就是由上帝子民至终的末世目的地所决定，就是因为我们的目的是荣耀，所以现在的情况的性质就是就是患难。The present of the believer’s pilgrimage must never be abstracted from its relation to the ultimate sequel, the glory of God. 信徒现在在走的天路不可以与至终的结局抽离，也就是说不可以与上帝的荣耀抽离。
Romans 5:5罗马书5:5 and hope putteth not to shame; 而盼望不至于羞耻; because the love of God has been shed abroad in our hearts through the Holy Spirit which was given unto us. 因为所赐给我们的圣灵将上帝的爱浇灌在我们心里。
5 Here we are told the reason why this hope is well grounded and secure. 保罗在这里告诉我们这个盼望为什么是有着稳固的根基、带着保证的。It is not a hope that will put us to shame这个盼望不是会令我们羞耻and not one with respect to which we need to entertain any shame. 因此我们也不必引以为耻。On the contrary相反的，it is one in which we may boast，我们可以靠它夸耀，one which we may confidently protest against all adversaries；我们可以仗着这个盼望面对我们所有的敌人；it will not disappoint us or prove illusory. 它不会使我们失望，至终也不会被证明是虚妄的。
Why为什么？ “Because the love of God is shed abroad in our hearts through the Holy Spirit who was given unto us”.因为所赐给我们的圣灵将上帝的爱浇灌在我们心里。This is one of the most condensed statements in the epistle. 这是罗马书里最浓缩的、精简的一句话。It is a striking example of a combination in few words of the objective grounds and the subjective certainty of the believer’s hope. 寥寥几个字就说出信徒盼望的客观基础和主观的确实性。
“The love of God神的爱”is not our love to God 不是我们爱神的爱but God’s love to us. 乃是神爱我们的爱。（cf. 8查考罗马书5:8，8:35，39) If we should suppose a former，假如我们认为这个是我们对上帝的爱，the foundation of the assurance and of the security which this verse be speaks would be destroyed. 就毁掉这节经文所说到的确信和稳固的基础了。
What was it that gives solidity to this hope and guarantees its validity? 是什么使这个盼望牢固、是什么保证这个盼望有效呢？It is the love of God to believers, 乃是上帝向信徒们的、对信徒们的爱, a love that suffers no fluctuation or reverse. 这个爱是不会摇动、不会返回的。Hence the hope which it promises is as irreversible as the love itself.因此这个爱所应许的盼望与这个爱本身同样的比不返回的。
Now this love of God must, however, come within our apprehension and appropriation if it is to be the ground of assurance and invoke this confident glory（vs. 2）.但是假若这个爱要成为我们夸耀和确信的根据（第二节）我们必须认识这个爱、接受这个爱。 This is the significance of the shedding abroad in our hearts. 所以这个爱浇灌在我们心里面是何等重要。The expression “shed abroad浇灌”indicates the abundant diffusion of this love . 就说明这个爱丰富的浇灌、丰富的流露。The hearts of believers are regarded as being suffused with the love of God；信徒的心被上帝的爱浇灌、充满了；it controls and captivates their hearts. 这个爱掌控了他们的心、得着他们的心。
第19页And the Holy Spirit as the Spirit of God in Christ（cf. Vs. 8:9），the Spirit who “searches all things yea the deep things of God”（I Cor. 2:10) is the person who sheds abroad this love, and he is the seal of its efficacy and genuineness. 圣灵，就是上帝的灵、基督的灵（罗马书8:9），那察验万事、上帝深奥的事的灵（哥林多前书2:10） 就是浇灌上帝的爱的那一位，祂是这个爱的有效性和真实性的印证seal 。
It is the Holy Spirit as given to us 所赐给我们的灵，圣灵是赐给我们的灵and for that reason in dwelling and governing 因此呢是住在我们里面的灵、掌控我们的灵who imparts the assurance of this love. 是这位灵赐给我们这个爱的确据。He bears witness to the spirit of believers that they are children of God（8:16）. 这个灵与信徒们的灵同作见证、见证他们是上帝的儿女（Romans第八章16节）。
All the elements of this verse conspire with and converge upon one another to guarantee the certitude of which the text is redundant –第五节所有的因素都互相的配搭、凝聚在一起，向圣徒保证整段经文所指出的就是–the unchangeable love of God，就是上帝不能变的爱，它是确实的，the effectual agency of the Holy Spirit has donated to us, 所赐给我们的灵是有效的、在做工的 and the heart the determining center of thought and life ，as the sphere of the Spirit’s operation. 而圣灵动工的范围乃是信徒们的心、就是决定人的思想生活的这个核心。This confluence 这样子的汇合would make anything other than exultant rejoicing incongruous. 这样的会合使信徒们必然的欢然喜乐。To impugn such confidence is to impugn God’s veracity. 若怀疑这个确据，就等于怀疑上帝的诚实。
Romans 5:6-11罗马书5:6-11 我们逐节的来读。
6第六节 For while we were yet weak, in due season Christ died for the ungodly. 因为我们还软弱的时候，基督就按着定的日期为罪人死。
7 For scarcely for a righteous man will one die; for peradventure for the good man some one would even dare to die. 为义人死是少有的，为仁人死或者有敢做的。
8 But God commended his own love toward us, in that, while we were yet sinners, Christ died for us. 唯有基督在我们还做罪人的时候为我们死，上帝的爱就在此向我们显明了。
9 Much more then, being now justified by his blood, shall we be saved from the wrath of God through him. 现在我们既然靠着祂的血称义，就更要借着祂免去上帝的愤怒。
10 For if，while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life; 因为我们做仇敌的时候且借着上帝的儿子的死得与上帝和好，既然已和好就更要因他的生得救了;
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11 and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 不但如此，我们既借着我们主耶稣基督得与上帝和好也就借着他以上帝为乐。
verse 6第六节，我们读【新译本】 当我们还软弱的时候，基督就照所定的日期为不敬虔的人死了。
6 By what considerations do we know of this love of God refer to verse 5 as shed abroad in our hearts by the Holy Spirit ？我们是靠着哪一些理由知道上帝这个爱是由圣灵来浇灌在我们的心里的呢？（第五节）This is not an irrelevant or irrelevant question。这个问题并不离题、也不是对上帝的不敬。It is a question of the process of revelation and of redemptive accomplishment by which this love of God has been demonstrated. 这个问题所问的是上帝的爱是透过怎么样的一个启示过程和救赎成就的过程所显明的。
It is the answer to this question that is provided by verse 6. 第六节就是为这个问题提供答案。The demonstration record is furnished by the death of Christ –基督的死（原文是死）就提供所需要的证据了–“for while we were yet weak in due season Christ died for the ungodly.”“因为基督按着所定的时候为不敬虔的人死了”。This is the force of the conjunction “for因为”（在第六节：因我们还软弱的时候，这个和合本有，新译本没有，因为这个连接词的意思就是这个） with which the verse begins; it is explanatory or confirmatory. 这个因为是用来解释的，用来肯定或者证实的。
If we take the love of God for granted 假如我们以上帝的爱作为理所当然的话we shall not appreciate the sequence of the Apostle’s thought. 我们就不会体会欣赏保罗思路的次序的。But when we assess our weakness and particularly our ungodliness , 但是当我们正视自己的软弱、自己的不敬虔的时候，and then we discover both the need and the marvel of the proof that God has given. 我们就会发现上帝所赐的证据是必须的、也是奇妙的。
What looms up on our in our conviction when our ungodliness is properly weighed is 当我们正确地评估我们的不敬虔的时候，在我们心里面所呈现的就是our detestability 我们是多么的可憎and the wrath of God, 在我们心里面相信扎实我们是多么的可憎，扎实地相信上帝的愤怒，and it is impossible to take God’s love for granted. 这样子就不可能把上帝的爱当做是理所当然的。That God could love the ungodly, 上帝竟然有可能去爱不敬神的人，far less that he did love them, 更不用说祂确实地爱了他们，would never have entered into the heart of man. 是不可能进入到人心的、是人不可能想到的（参考哥林多前书2:9-10）。
On that background the text must be understood. 我们必须从这个背景来了解这些经文。The marvel of God’s love is that it was love to the ungodly. 上帝的爱奇妙之处，是祂爱那些不敬神的人，或者罪人。And here’s the proof 证据在于此– “Christ died for the ungodly”.“ 基督为不敬虔的人死”。And not only so.不但如此。When Christ died for them they were still weak，基督为他们死的时候，他们仍然是软弱的，that is to say they were still ungodly and contemplated as ungodly.换言之，他们仍然是不敬虔的、被看为是不敬神的人。
Hence the love of which the death of Christ is the expression and provision is a love exercised to them as ungodly.因此，基督的死所表达的爱、基督的死证明的爱是向不敬虔的人所施行的爱。It is not a love constrained by commendable qualities in them，这个爱不是因为人里面有什么值得赞许的品格，not even by the qualities which they would one day exhibit by the power of God’s grace. 甚至不是因为有一天信徒们靠着上帝恩典的能力会活出的品格、不是因为那些品格基督爱他们的。
It is an antecedent love这个爱是一个先前的、先存的爱because it is a love presupposed in the death of Christ for them while they were still in misery and sin. 基督在他们仍然在罪中、在痛苦中就为他们死，这个爱是基督的死背后的前提。It is not a love of complacency 这个爱不是因为对方有什么优点而感觉到喜悦的爱but love that finds its whole urge and incentive in the goodness of God. 爱的动力和动机完全源自上帝自己的善良。
That is the kind of love the death of Christ demonstrates这种爱就是基督的死所证明的爱and it is a love efficient to a saving purpose这个爱对达成救人的目的是有效的because the death of Christ is on behalf of the ungodly 因为基督的死是代替不敬的人的死and therefore to the end of securing the high destiny which the context has in view. 因此，一次就能保证信徒们最后的结局、达到至高的目的。（23页）
This death was “in due season”.这个死是在“指定的时候的死”。This cannot mean less than the appointed time. 当然这个意思至少是指上帝所指定的时候。But it is likely that it is intended to express more，namely，the proper time.但是很可能的进一步是指正当的时候。It was the proper and fitting time这个是恰当的时候、适合的时候because it was the time of our helplessness. 因为这个是我们完全无助的时候。
There may be in this notification of time a strengthening of the idea expressed in “died for ungodly”, namely, that of efficacy. 保罗这样说可能是为了加强“为罪人死”表述，换言之，是指基督的死是大能有效的efficacy。The time of man’s extremity was the time for God’s efficacious work in the accomplishments wrought by the death of his Son. 人走到尽头的时候，就是上帝成就祂大能有效的作为的时候，上帝透过祂的儿子所成就的做成了祂有效的大工。（这是第三方面，1.所指定的，2. 恰当的，3.有效的，第四）
It is , however, difficult to exclude from the apostles use of this expression here a reference to the fullness of the time（Gal. 4:4）as that in which God sent forth his Son to die for the ungodly. 但在这里很难排除另外一个意思就是指向时候满了的时候（Galatians 4:4 加拉太书第四章第四节），当时候满了，上帝差遣祂的儿子来为罪人死。
The fullness of the time is consummating time，时候满了是指完成万事的时候、结束万事的时候，“the crowning dispensation”，“历史达到高峰的时代”，“the confirmation of the ages”，“万世万代结束的时代”（Heb. 9:26希伯来书9:26），the time upon which all other times converge 就是所有的时代都要在这个时候汇合 and in which God’s purpose of the ages reaches its fulfillment. 上帝对历世历代的计划要达到最后的实现或者成就的时候。（参考一系列经文 Acts 2:17 使徒行传2:17，1 Corinthians 10:11 哥林多前书10:11，1 Timothy 2:6 提摩太前书2:6，Titus 1:3 提多书1:3，Hebrews 1:2 希伯来书1:2。）
The death of Christ belongs to the consummating era of this world’s history. 基督的死属于那个结束历史、完成历史的那个末世的时代。Appropriateness for us, exhibition of God’s wisdom and love, efficacy of accomplishment are all bound up with this fact. 这个事实的意义包括：对满足我们的需要是适合的，彰显了上帝的智慧和慈爱，大能有效的成就上帝救赎的计划，都和这个末世的时代都连在一起、都是有关的。
罗马书5:7，8我们先来读慕理的翻译：
7 for scarcely for a righteous man will one die； for peradventure for the good man some one would even dare to die .8 But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. 7-8为义人死是少有的、为义人死或者有敢做的；唯有基督在我们还做罪人的时候为我们死，上帝的爱就在此向我们显明了。
7，8 Verses 7 and 8 expand what is implicit in verse 6; 第7、第8节发挥了第六节所暗示的；verse 7 shows the unheard-of-ness of one dying for the ungodly第7节指出一个人为罪人死这前所未闻的事and verse 8 the commendation given to the love of God by the fact that Christ died for sinners. 第8节赞美上帝的爱，因为基督是为罪人死的。
Verse 7 is frequently, if not usually, interpreted as drawing a distinction between a “righteous” man and the “good” man,解经家往往认为第7节里面区别了义人和仁人，或者好人，the righteous man being the man who has regard for justice and will not deviate from the right而义人就是特别尊重公义的、也不会偏离正道的 and who for that reason commands our admiration and respect；因此是配受人的钦佩和尊敬的；the good man, on the other hand, 另外一方面，仁人，或者好人being the man who is not only just but also benevolent and kind 不单单是公义的，也是慷慨仁慈的and for that reason commands affection. 因此是配受人的爱戴的。
The thought then would be按照这种的区别，保罗的思想就是说 that “scarcely for a righteous man will one die”“差不多没有人会愿意为一个义人死” but, by way of contrast , 但是相对之下perhaps one might be prepared to die for good men. 可能会有人愿意为一个仁人、一个好人而死。The constraint of respect for justice will scarcely cause us to die for just men尊重正直、公义可能会约束人，但是仍然不够使我们愿意为义人死but the constraint of affection might cause us to die for good men.可是为了爱一个好人，可能会使我们愿意为这个仁人，这个好人死。
It is difficult to elicit such an interpretation from the text，下面是对这个观点的批判，从经文本身很难引发出这个的解释的，and it is scarcely defensible to plead this distinction between the righteous man and the good man. 所以在义人跟仁人之间做出一个区分是没有根据的。（第二个观点 穆里的看法） 。
The terms of the text would appear rather to support the view 经文的用词法应该支持下面这个观点that no such sharp contrast is drawn between the righteous and the good义人和仁人实际上没有特别的区分but that these two epithets are used to designate the same individual as both righteous and good. 两个词汇用来指同一个人，是义人也是仁人。And the thought of the text would be that 因此经文的思路乃是说among men it is scarcely true that one would die even for righteous and good men, far less for a Godless, wicked person. 差不多没有人会愿意为义人或者仁人去死，更不用说为目中无神、邪恶的人去死了。
我们下一堂继续。
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