约翰慕理《罗马人书注释》卷1_19（罗5：2-3）
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
我们来到慕理的《罗马书人书注释》第五章第二节。第二节和合本是这样说的：我们又借着祂，借着基督，因信得进入现在所站的这恩典中。最后这个从句，第二节最后一部分就是：并且欢欢喜喜盼望上帝的荣耀。【新译本】 并且以盼望得享上帝的荣耀为荣。
慕理说：这个从句“并且欢欢喜喜盼望上帝的荣耀”是与上文的哪一个从句连接的呢？这个很难确定。The most tenable view is 最有根据的观点乃是that it is to be coordinated with the leading thought of the preceding verses，这个是要跟第一节跟第二节的主要的概念相关，namely，什么主要概念呢？就是 “we have peace with God”. “我们与神和好”，所以我们盼望上帝的荣耀，是与我们与神和好连在一起的。前面是第一节“借着我们的主耶稣基督得与上帝相和”，这个第一节的最后的从句与第二节最后的从句“并且欢欢喜喜盼望上帝的荣耀”，这两个是有关系的。
All that intervenes is subordinate to that consideration所有插在两者之间的都是为了这个的主要的考虑and， furthermore，不但如此， verse 3 must be connected with the last clause of verse 2，as an additional aspect of the glory in which the last clause of verse 2 specifies. 不但如此第三节也是应该与第二节这里最后一个从句相配，第三节是第二节最后从句所指的夸耀、荣耀的另外一个层面。
The clause in question， “we exult in hope of the glory of God”我们要讨论这个从句，就是第二节最后的一个从句“we exult in hope of the glory of God”我们在盼望中喜乐、以上帝的荣耀为喜乐，refers to rejoicing and boasting on the highest level. 这里所指的是在最高层次的喜乐跟夸耀。It is exultant rejoicing 是澎湃的喜乐and confident glorying. 是充满着信心的夸耀的（cf. Vss. 3,11; 参考罗马书5:3，11；I Cor. 1:31; Phi. 3:3哥林多前书1:31；腓立比书3:3; 哥林多前书1:31如经上所记：“夸口的，当指着主夸口。”腓立比书3:3因为真受割礼的，乃是我们这以上帝的灵敬拜，在基督耶稣里夸口，不靠着肉体的。在基督耶稣里，靠祂夸口）。
The object of this gloryingis stated to be “the hope of the glory of God”. 那这个夸耀的原因，或者夸耀的对象是对“上帝荣耀的盼望”。The glorying is a state of mind in the present这个夸耀是现今的一个心态but that which evokes it但是是什么引发出这个夸耀的呢？is something to be realized in the future; 那个乃是在将来要实现的一件事; this future attainment is brought into relation to the present by hope. 将来我们得到这个这件事，这个将来的事透过盼望带进到现今。
We project ourselves into the future in hope. 我们借着盼望，投射我们进到未来。This expectation is called “the glory of God.”所期待的保罗称之为“神的荣耀”。Undoubtedly this denotes that of which Paul speaks later in this epistle 毫无疑问的，这里就是指保罗在罗马书后段要讲的“the glory to be revealed”( 8:18) （第8章第18节）将要彰显的荣耀，（还有8:21）and “the liberty of the glory of the children of God” (8:21) . “上帝的儿女们的荣耀的自由”（cf. Vss. 23,24 查考8:23，24，我们的讲义的第9页。）
Why does he call it “the glory of God”？但是为什么保罗称之为“上帝的荣耀”呢？（在这里是第四个问题）It will not suffice to say that it is called the glory of God because God is the author of the glory bestowed upon his children. 假如我们说这个是上帝的荣耀，因为上帝是这个荣耀的来源，祂把这个荣耀赐给祂儿女们，这种说法是不足够的。
We should miss an important element of New Testament and Pauline teaching if we did not bring this expression into direct relation to the glory which is God’s own. （第二个观点）假如我们没有把这个表述“the glory of God”“上帝的荣耀”直接与上帝祂自己的荣耀连接起来的话，我们就会错过新约圣经和保罗教导里面一个很重要的因素。
The consummation of redemption in the teaching of the New Testament，根据新约圣经的教导，救赎大工的完成、完结consummation，is coincident with the manifestation of the glory of God. 是与上帝彰显祂的荣耀同时发生的。（这里有一系列经文我们就不逐一的去读了。Cf. Matt. 16:27;,25:31, 24:30马太福音16:27, 25:31, 24:30; Tit. 2:13提多书2:13; I Peter 4:13 彼得前书4:13; Jude verse 24犹大书24节) And this is more than mere coincidence；这个同时性绝对不是巧合; it is because the glory of God will be made manifest that redemption will be consummated and the hope of the saints realized. 就是因为上帝的荣耀必将彰显，所以救赎必定会完成，所以信徒的盼望必定会实现。Hence “the glory of God” here must be taken as reflecting upon the manifestation of the Glory which is God’s own. 因此这里的“上帝的荣耀”肯定是指上帝祂亲自要彰显祂自己的荣耀的。（第10页）
When we ask how the goal of the believers hope can be called “the glory of God”那么假如我们问：信徒盼望的目标怎能被称为上帝的荣耀呢？（第5个问题 question 5）another strand of New Testament teaching has to be taken into account，我们就必须考虑到新约圣经所教导的另外一条线、另外一个主题，namely, 乃是that the believer is to be conformed into the image of that glory that will be revealed–乃是信徒必定会效法那个必将彰显的荣耀、那个形象–“we shall be like him我们必像祂for we shall see him as he is”. 因为我们必定看到祂的真相, 或者面对面看见祂”（约翰一书3:2）。
Most frequently this conformity is set forth in the terms of likeness of Christ in the image of his glory. 新约圣经最常的说法是效法基督、效法祂荣耀的形象。（John 17:22，24约翰福音17：22，24；Romans8:29罗马书8:29，II Cor. 3:18 哥林多后书3:18节，我们众人既然敞着脸得以看见主的荣光，好像从镜子里返照，就变成主的形状，荣上加荣，如同从主的灵变成的。还有Phil. 3:21腓立比书3:21 ；Col. 3:4 歌罗西书3:4；II Thess. 2:14 帖撒罗尼迦后书2:14。
一个小结“The glory of God” then is, first of all, the manifestation of God’s own glory. 因此神的荣耀首先是指上帝彰显祂自己的荣耀。This is entertained as the glory of the children of God而上帝彰显自己的荣耀乃是神的儿女们的荣耀，为什么呢？because in that manifestation the Glory of God will be reflected in them因为当上帝彰显祂荣耀的时候，祂的荣耀就会反映在祂的儿女身上and it is this reflection that will constitute their glory. 借着荣耀的反射、反映就是信徒们的荣耀。
一系列的经文Rom. 8:17 罗马书8:17；9:23；I Cor. 2:7; 林前2:7；II Cor. 4:17 哥林多后书4：17我们来读这一节：我们这至暂至轻的苦楚，要为我们成就极重无比永远的荣耀。Col. 1:27歌罗西书1:27，I Thess. 2:12帖撒罗尼迦前书2:12节，II Tim. 2:10提摩太后书2:10; Heb. 2:10 希伯来书2:10; I Peter 5:1 ,4,10。
The revelation of God glory at the coming of Christ will be epitomized in the consummation redemption for the children of God. 上帝为祂的儿女们所完成的救赎，就是基督再来的时候上帝荣耀的彰显的高峰。The soul of redemptive blessing consists in assurance “I will be your God”，整个救赎的福分的精髓就是信徒们确实相信上帝祂要做你们的上帝，上帝说“我要做你们的上帝”，这个是救赎所带来的福分的精髓，and eschatological expectation is summed up in the fact that believers are “heirs of God and joint heirs with Christ”.而信徒末世的盼望是以一件事情做总结，就是信徒们做上帝的后嗣，他们所承继的是上帝与基督同做后嗣（罗马书8:17）。
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When the glory of God will be revealed， this possession will attain the full creation of its meaning. 当上帝彰显祂的荣耀的时候，信徒们就会尝到整个救赎的完全的意义，就是得到这个救赎的完全的意义。That revelation of the glory of God at the consummation has also another interest for believers as the goal of hope. 那么上帝的荣耀在救赎完成的时候彰显，对信徒们还有另外一方面的好处，作为他们盼望的目标。
They are interested in the manifestation of the glory of God for its own sake. 信徒们所关注的是上帝彰显祂的荣耀、上帝是为了祂自己的荣耀而彰显祂的荣耀的。The glory of God is their chief end上帝的荣耀是信徒们人生最高的、最后的目的and they long for and hasten until that day when with undimmed vision they will behold the glory of God in its fullest exhibition and vindication，信徒们期待渴望那天来到，到时候他们不会再含糊的看到上帝的荣耀，乃是看到祂完全的彰显，上帝的荣耀完全的被证明，或者证实。
Rom. 5:3-4罗马书5:3-4慕理的翻译
3 And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh steadfastness; 4 and steadfastness, approvedness, and approvedness, hope:我们读和合本: 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，
3，4 Paul continues the subject of the exulting rejoicing or glorying that have been introduced at the end of verse 2. 在第三节的时候,保罗继续讲第二节结束的时候所开始提到的主题就是喜乐和夸耀。“And not only so, but we also glory in tribulations”( vs. 3). “第三节不但如此我们也在患难中夸耀”。We not only glory in our hope；we even glory in the present. 我们不仅仅在盼望中夸耀，甚至乎在现在我们也夸耀。
Paul was a realist; 保罗是一位现实主义者；he was not so absorbed in the glory of the future that he closed his eyes to the realities of the present. 他浸淫在未来的荣耀中，但是绝对没有闭目忽视现今的实在的情况。He was aware of the tribulations which encompassed his own life as well as the life of other believers，他非常意识到在他自己的生命中和其他信徒的生命中都充满着患难，and the exultant joy evoked by hope could not discount the realism of the distresses and afflictions in which the pilgrim actual attainment of that hope was cast. 面对未来的喜乐和盼望，并没有减弱他的现实主义，保罗正视现今所走的天路是以患难和痛苦为特质的。
The remarkable feature of the attitude toward tribulation is而面对患难的态度的令人惊讶的特点乃是 that the exultant rejoicing entertained with reference to future glory is also entertained in reference to the tribulations. 因着未来荣耀而有的喜乐，同时在现在面对患难时候也是充满着保罗的心的。
第13页Paul did not commiserate himself or other believers in the sufferings endured. 当保罗忍受苦难的时候，他没有自我可怜，他也没有可怜其他的信徒们。Nor did he passively submit to these tribulations as trials which he recognized to be the necessities of the span that separated the present from the future glory.保罗也不是被动的认命，以为这些患难是必须的，隔开现今与未来的荣耀。He gloried in these tribulations他是以这些患难为荣的and he assumed that other believers participated with him in this glorying. 他也假设其他的信徒也在这个引以为荣中也是有份的。
We find here an entirely different attitude from that which we are too liable to entertain with reference to the tribulations of the church of Christ. 我们常常看到面对基督教会的患难的时候一般的态度，保罗在这里态度是绝对不一样的。We pity ourselves，we pity others. 我们会自我可怜、也会可怜别人。Not so the apostle. 保罗可不一样。We are not left in doubt as to what these tribulations were. 那么这些患难是什么呢？我们毫无疑问的。
我来读出一系列的经文，各位自己去参考研读。Rom. 8:35-39罗马书8:35-39; I Cor. 4:9-13 哥林多前书4:9-13; II Cor. 1:4-10 哥林多后书1:4-10; 11:23-30 哥林多后书11:23-30; 12:7-10哥林多后书12:7-10; Phil. 4:12 腓立比书4:12; II Tim. 3:11-12提摩太后书3:11、12; 4:14-16提摩太后书4:14-16。
Paramount in his thought was the consideration that these afflictions were for Christ’s sake (II Cor. 12:10) 保罗心目中最主要考虑到的是这些的患难是为了基督的缘故而受的苦(哥林多后书12:10)，that they give occasion for the exhibition of the power and grace of Christ, 而这些苦难正是彰显基督的大能和恩典的机会（II Cor. 12:9林后12：9）, and thereby the interests of the church as the body of Christ were promoted. 因此对于教会–基督的身体是带来好处的（II Cor. 1:4-6 哥林多后书1:4-6节带来安慰; Col. 1:24 歌罗西书1:24; cf. I Peter 4:13参考彼得前书第四章13节)。
In this passage, however, there is delineated for us the ministry which tribulation performs in the development of the Christian graces 可是这段经文勾画出苦难所做成的功夫，苦难要滋长基督徒的各种的恩典或者是美德and the progression which flows from this administration —也是勾画出苦难做成这个工夫的过程（第四节）–“tribulation worketh patience， and patience approvedness, and approvedness hope. 患难生忍耐、忍耐生老练，老练生盼望。
When Paul says that tribulation works patience，当保罗说患难生忍耐的时候，he has in mind the tribulation which belongs to the context of the Christian profession; 保罗所想到的患难乃是指相信承认基督这个范围里面所带来的苦难；he is not making a general statement that this is the effect of all the troubles and visit men. 保罗这里不是在做一个一般性的论述，不是在讲全人类所面对的苦难。
“The tribulations” are specific–这些的苦难是特定的苦难–they are those in Christ and for Christ’s sake. 这些是在基督里的苦难，也是为基督的缘故所受的苦难。All the afflictions of the Godly are in that category. 敬虔的信徒所经历的所有苦难都属于这一类。These revelations bear the fruit of patience. 这些苦难会结出忍耐的果子。Patience is not the passive quality which we often associate with this word; 忍耐不是我们往往联想到的一种的被动的个性；it is endurance and constancy. 忍耐这里并不是如此的，是强调持久性和坚定的毅力。
Matt. 10:22马太福音10:22节；Rom. 2:7罗马书2:7；II Cor. 1:6哥林多后书1:6；II Thess. 1:4帖撒罗尼迦后书1:4；Heb. 10:36 希10:36；James1:3雅各书1:3；II Pet. 1:6彼得后书1:6）This constancy works approvedness， 这种的毅力、坚持就产生所谓老练或者被认可，the triedness which is proven by testing. 透过试炼所带来的，这种被试炼过的老练的这个性质。（II Cor. 2:9哥林多后书2:9，8:2哥林多后书8:2，II Cor. 13:3 哥林多后书13:3；Phil.2:22 腓立比书2:22。
And this approvedness works works hope. 这个老练就做成盼望。
我们下一讲继续。
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