约翰慕理《罗马人书注释》卷1_17b (5:7-14)下
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
Rom. 5:12Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:——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。(罗马书 5:12 和合本)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。(罗马书 5:12 新译本)
12 The close logical connection between this passage and that which precedes is shown by the “therefore” with which verse 12 begins. 这段经文(就是说12-21节)与上文(1-11节)有着密切的逻辑的关系的，这个从第12节一开始这个“所以”therefore或者“正如”就看得出了。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, 究竟第12节到21节所做的结论是根据哪一些的前文呢? 学者的意见是分歧的, whether verse 11 merely仅仅是指第11节吗or verses 1-11 还是第五章1-11节or 3:21-5:11还是说3:21-5:11or the whole of the preceding part of the epistle from 1:18 onwards. 还是说罗马书1:18节一直的整段的经文呢。
It is impossible to be dogmatic, 我们不可以武断地做结论，and this is not a question of great moment. 而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. 我们只需要知道一点就够了，就是这里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. 很明显的，第12节开始了一项的比较，但是没有完成它。At the middle of the verse we have the words “and so” which must not be rendered “even so”.而且中间有两个字“and so同样的”,你不要把它翻成“就是这样even so”。The latter closes a comparison 假如说“even so就是这样”就结束了这个比较了but the former，as here, carries on what has been affirmed and is cooperative or continuative. “and so同样的”翻译成同样的就继续这个讨论前面所肯定的，作出协调继续讨论。
Most interpreters recognize this and do not argue the question. 大部分的解经家承认这一点，不会提出异议的。Verse 12 is an unfinished comparison ；第12节是一个没有结束的比较；it has a protasis but not an apodosis. 有条件从句，没有作归结子句，就是有一个“若”、“假若”没有一个“所以”。Therefore it is an unfinished sentence. 因此是一个没有结束的一句话。Why so？ 为什么是这样子呢？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 and this parenthesis we have in verses 13, 14. 第12节特别到了最后的从句说出了一件事是需要一个括号或者是一个插句的，这个就括在第13，14节。
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. 换言之，第12节所说出的事实需要马上立刻加上13-14节的来补充资料。Hence the particular thought of verse 12 is broken off at the end of the verse, 因此第12节特别要讲的事，在第12节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. 事实上，保罗在下文并没有根据12节所说的来完成这项的比较。This should not perplex us.我们却不应该因此感觉到困惑。
Paul did not follow stereotyped stylistic patterns 保罗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. 我们会看到保罗把这个中断比较的括号,或者是插曲表达的非常的优美。The comparison is incomplete but the thought is not broken off. 保罗所开始的比较是没有完成的，但是他的思想却没有中断。The development of thought dictated the construction of which we find here. 就是因为保罗的思路要发挥，所以就导致了这样的造句，就是一个没有完成的句子，这样子的造句的必须性。
“Through one man sin entered into the world. 罪是从一人入了世界。”The one man is without question Adam （vs. 14). 这一人毫无疑问是亚当(参考第14节)。The account given in Genesis 3 is the basis of the statement 创世记第三章的记载是这句话的根据and the apostle places his imprimatur upon the authenticity of this account. 而使徒保罗在这里肯定了对创世记第三章记载的真实性。The importance attached to this incident of Genesis three is attested 保罗见证了创世记第三章这个历史上的事件的重要性by the fact that the subsequent development of his argument turns on it. 不但如此他整个的下文的论证都根据这件事情来进行的。
That sin entered the world through one man is an integral element of the comparison or parallel upon which is to be built Paul’s doctrine of justification. 罪因为一个人进入到世界这个事实是整个的比较、整个的平行的不可或缺的因素，保罗是把他的因信称义的教义建立在这个比较上的。This attests the crucial place it occupies in his esteem. 这个就证实了整个比较在保罗心目中是有着怎么样的关键性。It is to evacuate exegesis to suppose that it is only incidental. 假如我们认为这段经文的比较是偶然的，那么解经就泡汤了。When he says “entered into the world” 当他说“进到世界里面”he refers to the beginning of sin in the human race 他所指的是罪在人类中的开始and “the world” means the sphere of human existence. 世界是指人类的范围。Paul does not reflect here upon the inception of sin as such. 保罗这里并没有在讨论罪本身的起源。
未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。
中华网络圣约学院ccnci.org中华展望圣约学院[email protected]（PayPal）
“And through sin death 而借着罪死也进入到世界”–again there is allusion to Genesis 2:17；3:19. 保罗这里再一次的暗指创世记2:17,3:19节。The juxtaposition of sin and death bears the emphasis. 罪和死是并列的、并提的，这个是保罗要强调的。
On the question as to whether the moral or the spiritual aspects of death and the eternal consequences are comprised in the word “death”， one thing must be appreciated 问题是“死”是包括道德和灵性层面是指永远的后果吗，不论答案是如何我们必须要体会一件事that in the usage of scripture and in the conception of Paul 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. 不论答案如何，我们必须体会到身体与灵魂分开，身体回到尘土，这样的死作为罪的最高工价，它的重要性会比我们所想的是更加重要的。
The catastrophe of misery which befell mankind by sin is summed up in this dissolution 身体死亡是人类因为罪所经历的灾难的高峰and it exemplifies the principle of separation which comes to expression in all aspects of death. 它表征着隔绝这个表达在死的每一个层面上。In verse 14在第14节it is this death that is in view所说到的死就是这个死and there is no need to introduce other aspects of death in the subsequent references to the universal reign of death (vss. 15,17). (在第15节跟第17节)提到罪（原文：death死）在全人类做王的时候，不必引进死的其他的层面的。
It is this aspect of death that is in the forefront in Genesis 2:27，3:19, 在创世记2:17,3:19节最显著的就是死的这个层面就是身体的死亡, and although it is true that death in all its aspects is the wages of sin，虽然罪的工价乃是指死的所有层面, 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”. 但是我们不足够证据来证明当保罗说“借着罪死也进到世界”的时候，保罗想到这么多不同的死的层面，就是指身体上的死。
In the second half of verse 12在第12节下半节we have a continuous comparison introduced by “and so ”.保罗这里做出一个继续性的比较，所以下半截是以“and so因此”开始的。In order to grasp the force of this 若要掌握到这里的意思we must know the specific thought of the two parts of the verse. 我们必须看到这节经文两部分上半跟下半各自的思路。
In the first half上半节the accent falls upon the entrance of sin and death through one man .上半截所强调的是罪的进入是因一个人死进入。In the second half那么到下半截了the accent falls upon the universal penetration of death and the sin of all.下半节所强调的是死渗透全人类、众人全人类的罪。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. 这里就暗示着死怎么进入到世界，和死怎么遍及全人类两者是对称的。It entered through the sin of the one man； 罪进入到世界是借着一个人的罪；it permeated to the sin of all. 但是罪渗透到全人类是因为全人类的罪的缘故。
To say the matter more fully: 我们更完整的来说：just as sin and death entered the world through the sin of the one man, so death permeated to all men because all sinned. 正如罪和死借着一个人的一次罪过进入到世界，同样的死因为众人都犯了罪所以死就渗透了啊所有的人。So although verse 12 is an unfinished comparison, 所以虽然12节是一个没有完成的一项的比较, containing the protasis but not apodosis, 有条件从句却没有归结子句，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. 虽然有条件从句却没有归结子句，但是这个条件从句的两部分，就那个假如的两部分，暗示着这里的比较也可以说成是有条件从句和归结子句的。
Hence the thought of the apostle is plainly so it is very clear所以很明显的，保罗的思路乃是 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. 罪和死进到世界里是因为亚当的罪，而死在全人类中做王是因为全人类都犯了亚当的罪。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. 不要以为只因为考虑到第12节是一个没有完成的比较就可以驳斥伯拉纠主义对第12节的解释（就是说罪人的罪是指众人具体的过犯）。
Verse 12 of itself is compatible with a Pelagian interpretation， 12节本身有可能用伯拉纠主义的解释来理解，and if Paul had entertained the Pelagian view he could have stated it admirably well in these terms. 保罗假如真的是持有伯拉纠主义的观点，他绝对可以用这些的词汇，而且说的很优美。（就说假如保罗相信人是因为自己的罪，因此罪进到世界的话，保罗肯定可以这样讲。）
The whole question revolves on the meaning of the last clause in verse 12, “in that all sinned”. 整个问题环绕着第12节末了的从句就是“因为众人都犯了罪”。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，众人都犯了罪这个事实必须明文的指出、说出，而且被理解为这个众人犯的罪是为什么死亡临到众人的根据，众人都犯了罪，因此死亡遍及全人类，just as the sin of Adam is the reason why death entered the world . 正如亚当一个人的罪，是为什么死亡进到世界这个原因。
The crucial question is:关键性的问题是:What is meant by “in that all sinned ”?“因为众人都犯了罪”是什么意思呢？It is quite unnecessary to argue the propriety of this translation. 我们不必为了这个翻译的正确性大做文章，不需要的。The clause should not be rendered “in whom all sinned”. 这里所用的翻译是正确的，我们不必为此辩护，不可翻译为“在他里面in whom众人都犯了罪”。The terms used have the force of the conjunction “because” or “on the ground of the fact that” 这里所用的用词的意思就是“因为”或者“根据这个事实”and clearly specified the reason why death went through to all men. 就很清楚地指出死为什么临到众人的。
If Paul meant the death passed upon all because all men were guilty of actual transgression, 假如使徒保罗的意思是说因为众人具体所犯的过犯、所带来的罪孽，所以死临到众人，this is the way he should have said it. 他就会这样直说。At least no more suitable way could be considered. 至少我没有考虑到其他的适合的方法。(Is this what the apostle meant? Pelagians say so.略过了) There are conclusive objections to this view on factual, exegetical, and theological grounds. 我们有事实上的、解经上的和神学上三方面的理由来反对驳斥这个伯拉纠主义的观点的。
我们暂告一段落，然后来看为什么第五章12节“因为众人都犯了罪”,就不是因为众人具体的犯了罪，好像3:23节，不是这个意思的。那个线索是上帝与亚当、上帝与耶稣基督都是用群体认同的方法来处理人的。
提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。中华网络圣约学院ccnci.org中华展望圣约学院 [email protected]（PayPal）