约翰慕理《罗马人书注释》卷1_17b (5:7-14)上
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5:11：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节与第11节是怎么连接的呢？这个是解经上的一个问题。This will appeal to the English reader if we give a literal rendering of verse 11: 假如我们直接翻译第11节的话，那么英文的读者会看得出这个解经的问题是什么：“And not only so不但如此but also rejoicing in God through our Lord Jesus Christ，而且我们既然借着我们的主耶稣基督，在上帝里面喜乐，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”。
And the question revolves around the participle “rejoicing”. 问题是围绕着这个“喜乐”这个分词“rejoicing”在喜乐。With what in the preceding verse or context is it to be connected？这里的“在喜乐”是与上一节或者整段经文的哪一点上是连接起来的呢？It could be taken with another participle in the preceding verse, namely, “being reconciled”. 这个“rejoicing喜乐”可能与第10节的另外一个分词“being reconciled既然得与和好”连接起来。And the thought would be that那么这样子的话，保罗的意思就是说not only does the fact of reconciliation assure us of the future salvation but also the fact that we now glory in God through our Lord Jesus Christ– our present rejoicing in God is an additional guarantee of our future salvation. 不单单有着和好这个事实，向我们保证着未来的救恩，而且我们现在借着我们的主耶稣基督在上帝里面夸耀这个事实，就是我们现在在神里面的喜乐，是另外一个保证，保证我们将来必得救的。(这个是刚才的第一个解释，现在第二个解释)
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“我们借着祂的生命必得救”这个从句连接，and the thought would be那么这样子的话，保罗的意思乃是说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. 从我们的和好不单单衍生出这个保证我们将来必得救，从我们的和好也也产生出现今的夸耀和喜乐。
In any case无论如何it appears necessary to regard the exultant rejoicing referred to as rejoicing in the present. 欢喜快乐我们必须看为是现今的欢喜快乐。The last clause in the verse emphasizes the present status of reconciliation，这一节的最后一个从句就强调和好是目前的现今的地位,“through whom now we have received the reconciliation”. 借着祂，我们现今领受了和好。
As in verses 1 and 2正如在第五章的第一节和第二节the mediation of Christ is stressed in connection with the bestowment of peace and justification， 在第一第二节，保罗强调当上帝赐下和好跟称义的时候，耶稣基督作为中保的工作，so now同样的在这里第11节the reception of reconciliation is represented as through the same mediation. 人领受这个和好，也是借着同样的基督的中保大工。不论是赐下称义，或者是领受和好，都是借着基督、借着祂作为中保的大工。But particular stress rests upon the enjoyment of this privilege in the present；但是，保罗特别强调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 既然人已经领受了这个和好we are to recognize the implications of this standing before God. 我们就必须看到在上帝面前这个地位、这个standing的含义是什么。
It is this consideration of present privilege that explains the exultant joy in God referred to in the preceding clause and it is scarcely possible to relegate it to the future. 就是考虑到现今的特权，来解释在上帝里面的兴奋的喜乐，就上一节所讲的，考虑到我们现在的地位来解释上一节的喜乐，因此不可能是指未来的。
If we bear in mind that exultant glorying is a prominent feature of this passage–不要忘记欢喜快乐、夸耀是整段经文（第一节到第十一节）的一个主要的特点–（verse 2第二节）“we exult in hope of the glory of God 我们在上帝荣耀的盼望中欢喜快乐”；（verse three第三节）“we glory in the tribulations我们在患难中也是夸耀的、喜乐的”–we should expect that，因此，我们会预料到，after unfolding the relationship to God constituted by the reconciliation 当保罗展示出和好所设立的与神的关系的时候，and when the note of exultant joy is resumed，当保罗再恢复讲到欢喜快乐的主题的时候，the apostle should give expression to the confident rejoicing in God which the privilege now possessed must constrain . 保罗当然就会表达出与上帝和好这个特权必然激发出有确据的在神里面的欢喜快乐。
Glorying knows no restraint夸耀是毫不保留的and cannot be too exaggerated也不会太过的夸张when it is in God through our Lord Jesus Christ. 只要这个夸耀是在神里面的夸耀、是借着我们的主耶稣基督的夸耀，这个不必保留、不受约束、也不会太夸张的（cf. I Cor. 1:30,31参考哥林多前书1:30,31）。It is not only that God is the object of this glory 不单单是上帝是这个夸耀喜乐的内容，或者对象的原因；it is not only that he’s the ground of it；不单单上帝是个夸耀的喜乐的根源；it is in union and fellowship with him as our own God that the glorying is conducted. 这夸耀是源自于我们与上帝的联合而相交里面的夸耀。
When Paul says, “through whom now we have received the reconciliation”，当使徒保罗说“我们现在领受了、我们得到与神和好的时候”，he’s surely reflecting on the actual application to us of the reconciliation 他当然是想到这个和好是具体的现在施行在我们的身上as distinguished from its objective accomplishment. 有别于和好在历史上客观的成就。
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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，他说我们进入到这个地位、进入到拥有这个特权的地位、进入到享受这个特权的地位，都是借着基督的中保大工。The mediation of Christ is not suspended at the point of application anymore than at the point of accomplishment. 正如成就救赎的时候，基督做中保的大工是不会中断的，同样的，在施行救赎的时候，基督做中保的大工也不会中断。
And the glory that is the fruit of reception into God’s favor and fellowship is likewise “through our Lord Jesus Christ”. 被接纳进到上帝的恩宠与上帝的相交的结果，这个结果就是夸耀跟喜乐，同样的也是借着我们的主耶稣基督。Our experiential invitation may never be dissociated from our consciousness of the ever active and efficient mediation of our Lord and Savior . 我们在经历中的喜乐永远不可与我们的主和救主不断有效的做我们的中保分开，我们必须不断地意识到祂的中保大工。
Rom. 5:12-21
现在我们来到罗马书5:12-21，慕理先讲一讲这个10节经文的引言introduction：
In verses 12-21 the apostle develops the parallel between Adam and Christ， 保罗在第12-21节，他发挥了亚当和基督的平行对比，Adam as the head of the whole human race， 亚当是全人类的头，Christ as the head of the new humanity. 基督是新人类的头。That there is analogy is shown by the statement in verse 14第14节所说的就证实了这里是有一个比较that Christ 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. 不但如此，亚当与基督的平行也是透过这段经文各种的比较而加以显明的，不论这个比较是明说的还是暗示的（参考第12节、15-19节）。When we say that there are parallels and comparisons 当我们说到这段经文有平行、有比较的时候we must not overlook the fact that from the outset there is a sustained contrast但是我们一定要记得从头开始保罗就不断地做一个对照的，不但是比较，而且还有对照between the process that was set in operation by Adam and that set in operation by Christ. 就是亚当所发动的过程和基督所发动的过程之间的对照。There is analogy but analogy in respect of what is completely antithetical. 这段经文是有比较的，但是所比较的是两件彼此完全相反或者对立的事情。
We cannot grasp the truth of worldwide significance set forth in this passage unless we recognize that two antithetical complexes are contrasted.我们必须看到这段经文对照着两组完全对立相反的事，看到这一点才能够掌握这段经文里的真理对全世界的重要性。The first is the complex of sin-condemnation-death第一组事件是罪-定罪-死and the second is that of righteousness-justification-life. 第二组事件是义-称义-生命。These are invariable combinations. 这些的组合是必然的组合。Sin sets in operation the inevitable consequences of condemnation and death, 罪必定发动定罪和死这些的后果的，righteousness the consequence of justification and life ,义就必然发动称义和生命这些后果，and, as is obvious, these are antithetical at each point of the parallel. 很明显的，在整个平行里每一点都存在着彼此的对立的。
The fact of paramount importance, however, in this passage is 这段经文最重要的事实是that the operation of these complexes in the human race is not to be viewed atomistically. 这两组的事件不仅仅是在每一个个人的层面个别个别的发生的。solidaric comes into effect. 这里还有一种的群体认同solidaric的效力。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. 罪发动了这个过程(就是定罪跟死的过程）是因为亚当和人类、人类和亚当之间有着这个的群体认同的关系。
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. 而亚当发动了罪-定罪-死这组的事件，而上帝的义能够在这个过程中彰显它的效力，都是因为基督与一些失丧的人和一些失丧的人与基督之间有着的认同关系solidaric relationship。This passage is eviscerated of its governing principle if these two solidaric relationships are not appreciated, 我们若没有体会到这两个的群体认同关系，主导着这段经文的原则就会消失了，and it is futile to try to interpret the passage except in these terms. 唯有根据这个原则(群体认同的原则)才能够解释这段经文，不然是徒然去解释了。
We may not forget 不要忘记that the apostle is still dealing with his grand theme, justification by faith. 保罗在这段经文仍然在讨论罗马书的总主题，就是因信称义。In verses 1-11 he had dealt with some of the consequences emanating from justification从1-11节保罗已经提出称义所带来一些的后果and with the assurances toward God which these fruits evoked. 而且这些效果所引发出的在上帝面前的确据。
What is the purpose of this passage (vs. 12-21) in relation to this theme ?那么这段经文(12节到21节)从保罗的因信称义的总主题来看，这段经文的目的又是什么呢？Various answers could probably be given. 这个问题可能有不同的答案。But perhaps none is more relevant than that the apostle is now demonstrating 但是最与这段经文或者上下文有关的目的是保罗在这里要证明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. 证明上帝称罪人为义的方法跟原则源自祂统治整个宇宙的原则，也正是这个统治宇宙的原则是如此，因此称义的方法就必然是如此的。
God governs men and relates himself to men in terms of solidaric relationship.上帝统治人类、上帝与人类建立关系，都是根据这个群体认同solidarity的关系。And just as the sin, condemnation, and death in which all members of the race are involved can never be construed or estimated in purely individualistic terms, 罪，定罪，死都不纯粹是个人的就不可以纯粹从个人角度去理解，so we never find righteousness, justification, and life in operation except as the solidarity constituted by God’s grace is brought to bear upon a human situation.同样的，义，称义和生命也是因为上帝开恩所设立的认同关系应用了在我们罪人的情况中。
There is an identity of modus operandi 上帝行事的方法（拉丁文modus operandi，英文mode of operation）是一致的、是同样的and this modus operandi in God’s dealings with men belongs to the integrity of his established government. 上帝处理人的行事方法属于祂所设立的对宇宙的统治government。It is the broad perspective of the divine philosophy of divine-human relationships that come before us in this passage. 在这段经文向我们显示的正是上帝这个神-人关系的原则或者是哲学。And to aver that this passage is extraneous to the doctrine of the apostle若认为这段经文对保罗的教义说是离题的or a digression in the style of rabbinical allegorizing 或者表达了一个犹太人拉比的寓意解经is to miss what is pivotal in the central thesis of this epistle .就完全错过了罗马书主题的轴心。
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