约翰慕理《罗马人书注释》卷1_17a (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
Verse 10 introduces new elements of truth who reinforces 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，加强这个确信，至少从同一个真理的新的层面来证明这个确信。“For if，while we were sinners(原文enemies)，we were reconciled to God through the death of his Son，how much more，being reconciled，shall we be saved by his life.”“ 因为我们做仇敌的时候，且借着上帝儿子的死得与上帝和好，既已和好，就更要因祂的生得救了。”The analysis of this text requires us to take note of the import of the various expressions. 要分析这一节（第10节）的经文，必须注意到某一些的表述的意义。
（1）第一方面的表述“While we were enemies”–“当我们还是仇敌的时候”–the word “enemies” should be understood passively，not actively. 做“仇敌”这个字的意思是被动的意思，而不是主动的。That is to say，意思就是说 it does not refer to our active enmity against God 不是指我们主动的作为上帝的仇敌but to God’s holy hostility to and alienation from us. 乃是指上帝对我们有圣洁的敌意，做我们的仇敌，并且与我们隔绝。The word is used in this sense in 11:28在罗马书11：28这个字是这样用的to denote the alienation from the favor of God to which Israel had been subjected. 是指以色列与上帝的恩宠隔绝，虽然以色列原来是在这个恩宠之下。It is contrasted in this letter instance with “beloved”，这这个是与“蒙爱”相对照的，and beloved means，obviously，beloved of God，not the love of Israel to God. 蒙爱当然就是指被上帝所爱，而不是以色列对上帝的爱心。
我停一下：这个意思是说，我们本来的上帝是仇敌，用约翰米勒的福音单张来说就是上帝的愤怒，上帝做我们的敌人；God has a problem上帝要解决三个难题：our bad record我们的罪行；bad heart我们的坏掉的心；bad master一个坏主人；God solves his own problem 上帝自己解决祂的问题：by giving us Christ perfect record上帝把基督的义行给了我们；gives us a new heart 给我们一颗新的心 and gives us a new master– Jesus himself耶稣基督做我们新的好的主人；so God has a problem to solve， he was our enemy所以上帝本来是我们的敌人，祂要解决这个祂能够解决的难题。
Hence “enemies” refers to a hostility of which God is the agent 所以仇敌是指上帝的敌意，上帝是那个做仇敌的当事者and means that the alienation to which Israel had been subjected in God’s judgment. 以色列因为上帝向他们的审判，以色列伏在这个上帝与他们隔绝这个格局之下。Furthermore，不但如此，in 11:28 在11章28节，the sense of active hostility to God it’s not appropriate to the context. 假如认为人主动向上帝表达敌意这个意思是不符合上下文的。The context is dealing with the dispensation of God to Israel . 这个上下文是在讲上帝怎么如何处理以色列。
Likewise in 5:10同样的我们回到第5章第10节it is this meaning that is appropriate to the context . 这个意思才符合上下文的。(我们来读一读11:28节就着福音说，他们为你们的缘故是仇敌；就着拣选说，他们为列祖的缘故是蒙爱的。因你们的缘故，他们是仇敌。)What is in view is the alienation from God 所以这里意思是说与上帝隔绝and the fact that the reconciliation took place when we were in a state of alienation. 所以这里要讲的是我们仍然在上帝与我们隔绝的状态的时候，和好就已经成就了好。（所以这里是第十节的第一个表述、第一个我们要考虑到的。）
（2）第二方面的表述：“We were reconciled to God.”“ 我们得与上帝和好。”This might suggest to us that what is contemplated in the reconciliation is the removal of our enmity against God. 我们可能认为这里是指除去了我们对上帝的敌意。This is not so；不是如此的；it is rather the removal of God’s alienation from us . 是除去了上帝与我们的隔绝、除去上帝的敌意。If we dissociate from the word “enmity” in this case all that is malignant and malicious， 假如我们从“仇敌”这两个字除去任何人的恶毒，it means the removal of God’s holy enmity against us. 那么这里的字的意思就是说除去了上帝对我们那种的圣洁的敌意或者憎恨。Only such an interpretation will satisfy the thought. 唯有这样的解释才能够解释保罗的思路。
好，我们还是在这个reconcile to God与神和好，下面这个
(a)第一个小点：“Reconcile to God through the death of his Son”“借着祂儿子的死得以与上帝和好”is parallel to “being justified now in his blood” in verse 9. 那么与第9节的“借着祂的宝血得称为义”是平行的。The latter as was noted above is strictly forensic. 我们已经注意到第9节的称义完全是一个法律上的概念。Hence 所以 “reconciled” must also be forensic in character. 所以和好也必然是一个法律上的概念。But the removal of our enmity，whether viewed as an act of God or an act of ours，is not forensic in its nature; it is ethical in contrast with what is forensic. 但是除去这个敌意，不论是上帝向我们的敌意，或是我们向祂的敌意，不是一个法律的概念，是一个道德上的概念。This consideration of itself is sufficient to show that the reconciliation must be interpreted in forensic terms. Otherwise the parallel would break down. 仅仅这方面的考虑就足够证明，和好这个道德的观念必须要从法律这边来理解，不然就会毁掉这里的平行性。
（b）第二个表述（第二个小点）：Reconciliation is viewed as something accomplished once for all in the death of the Son of God. 上帝与人的和好是借着上帝的儿子的死，一次过成就的一件事。But the removal of our enemy of God 但是假如是说除去我们与上帝作仇敌的心的话cannot be regarded as something accomplishments for all in the historical past . 除去我们作为上帝的仇敌不是过去一次过可以成就的事，是整个成圣的过程牵涉到的。
（c）第三个小点：In verse 11 we are set to receive the reconciliation. 第11节讲到和好的时候，是我们得到、我们领受这个和好。This form of statement is not suited to the notion of the removal of our enmity. 这样来讲，是不适合用在除去我们对上帝的敌意这个意思上。The removal of our enmity， however it is construed， refers to a subjective transformation，除去我们的敌意是一个主观上我们里面的、心里面的改变transformation，for as receiving the reconciliation implies，as Sanday and Headlman observe，“that the reconciliation comes to man from the side of God”. 但是领受和好的含义就是说“从上帝那边而来的和好临到我们”，在和好这件事情上，我们是被动的、我们是领受的。It is a gift receive 这个和好是一个我们领受的礼物；and this concept is entirely appropriate to the thought that reconciliation is a status established，这个被动领受礼物的概念完全适合用在和好是一个设立的地位的概念，a standing secured by the gracious bestowment on God’s part. 和好是因为上帝开恩而赐下的一个standing ，一个地位。
（d）这个表述的第四个小点：This concept of reconciliation is in agreement with what stands in the forefront at the beginning of this passage ，这个和好的概念符合这段经文一开始（就是第五章第一第二节）所强调的，namely，peace with God as the Grace into which we have been introduced and in which we stand. 与神和好，或者上帝与我们和好，是上帝让我们所进入到的恩典、是我们站在的那个地位，我们站在这恩典中。Peace with God is the status of favor resulting from the removal of an alienation from God. 与神和好是受恩宠的地位，因为我们已经除去与上帝的隔绝而带来的结果。The reconciliation，viewed as the removal of God’s reconciling from us，is correlative with peace with God; 和好就是上帝不再与我们隔绝，这个与peace with God与神和好，这个和睦是相关的；it is a ground upon which the latter rests. 就是因为上帝与我们和好reconcile，所以我们站在peace with God与上帝的和好的地位中。
(e)第五个小点：The emphasis of the more immediate context upon the love of God and the proof afforded by the death of Christ gives the whole passage an orientation 这里的上下文强调上帝的爱，这个爱是由基督之死证明的，这方面的强调就让整段经文有一个导向、一个方向，就是which reconciliation，interpreted as above，carries on and climaxes，而和好是它的高峰，whereas a subjective interpretation interferes with this direction of thought 假如是指人主观的与上帝为敌、主观的与神和好的话，就搞乱了、成为障碍，就与这个思路的方向不符合and is not in agreement with the governing thought of this passage. 就不符合这段经文主要的思想了。
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(3)第三方面的表述：“The death of his Son 祂的儿子的死”–the title “Son” appearing now for the first time since the introduction（1:3，9）， 这个“儿子”是（自从罗马书1:3，9之后）这里是第一次出现的，draws our attention to some highly relevant considerations. 让我们必须要考虑到一些与这段经文息息相关的一些因素。
（a）第一个小点：The person of the Godhead specifically in view as the one to whom we reconciled is the Father. 在三位一体里面，我们特别与圣父这个第一个位格和好。This follows from the fact that the title “God” in this verse refers to the person with respect to whom Christ can be called “his Son”， 这个是因为一件事实，基督耶稣是这位上帝这个位格的儿子，and only of the Father can Christ be called the Son. 而基督是谁的儿子? 唯有是圣父的儿子。
(b)第二个小点：The title “God” therefore in verse 8因此第八节“上帝”这个头衔must also have the Father specifically in mind. 也必定是指圣父。Hence it is the Father who commends love toward us. 因此是圣父向我们表扬表明祂的爱的。And the same holds true for verse 5–第五节也是如此的–it is specifically the love of the Father that is shed abroad in our hearts. 在我们心里面所浇灌的是圣父祂的爱。
(c) 第3个小点：That we are reconciled to the Father and that it is the love of the Father that is commended to us guards against any supposition to the fact that the Father’s love is constrained by the reconciliation， 我们是与父上帝和好，父上帝的爱向我们显明，就提防一个错误的观点，譬如说父的爱是因为和好所激发的、因为和好，所以父爱我们，这个是错的，as also the gains the thought of incompatibility between love as antecedent and reconciliation as consequent.
另外一个错误的思想是先有爱后来才有和好，这样也是不一致的。Simple lesson is that the Father loves and is also reconciled. 我们要学的功课很简单：父上帝爱，父上帝与罪人和好。And reconciliation is one of the ways in which the intent and the effect of the death of Christ，as supreme proof of what Father’s love，ought to be interpreted —上帝与人和好是一个方法去诠释基督的死，这个基督的死作为父上帝的爱的最高的证据去诠释基督的死的原意和效果–我再再讲一次：上帝与人和好是用来解释基督的死的原意和基督的死的效果的；–reconciliation demonstrates the love of the Father. 神与人和好证明了父上帝的爱。
(d)第3个表述的第4个小点：That the death of Christ is the death of God’s own Son 基督的死是上帝祂自己的儿子的死shows how the death in question can be the demonstration of God’s love –就显出祂的死是怎么显明父上帝的爱–the intimacy of relation expressing the title “Son” exhibits the marvel of the Fathers love to sinners. “儿子”这个头衔表达了父子之间的亲密关系，这就显明父上帝对罪人的爱是多么的奇妙。How unspeakable must this love be when it was “the Son” who died to make good its urge and aim ！这个爱是何等的不可言语，是由上帝的儿子死来证明这个爱的动力和这个爱的目的的！And what exigencies were involved when the Father gave his Son to die ！父把祂的儿子交出来、父把祂的儿子舍去去死是牵涉到怎样的痛苦，或者怎么样的父上帝要面对的艰难啊。
（4）第四方面的表述：“Reconciled … through the death of his Son 借着祂的儿子得以和好”–it is a death of Christ that is set forth as a reconciling action 基督的死乃是成就这个相合、和好的作为and therefore as that which removed the alienation and secured instatement in the favor of God. 因此基督的死除去了隔绝、确保了罪人被设立在上帝的恩宠中。The death of Christ is synonymous with the blood of Christ. 基督的死跟基督的血是同义词。Hence the apostle has provided us with a new category in terms of which we are to interpret the significance of Jesus’ shed blood. 因此保罗就给了我们一个新的词汇去了解基督所流的血的意义。These various categories have their own distinguishing features 这些不同的词汇各有它的特点because they take into account the multi form aspects of our need 因为这词汇考虑到我们罪人的需要不同的层面and the manifoldness of the divine provision to meet these needs. 而上帝满足这些需要所预备的是何等的多姿多彩。
那是什么的层面呢？一方面上帝的愤怒–所以基督是挽回；上帝与我们做敌人–所以基督使我们和好；我们是欠债的，祂是债主–所以基督为我们付上了赎金买赎；所以我们的罪有不同的层面的需要，基督的死告诉我们父上帝满足了我们罪的不同层面的需要。
Reconciliation has as a background of aid the nation from God 和好这个概念背后的意思、背后的背景是我们与上帝隔绝and it must be interpreted in the perspective of that exigency. 因此我们必须从上帝与我们隔绝这个困境的角度来解释和好。
(5) 第五个表述：“We shall be saved by his life.”“ 就更要因祂的生命得救了。”The life of Christ referred to here is not what we often speak of as the life of Christ， 这里的基督的生命不是指我们一般所指的，his sojourn in this world in the days of his flesh. 就是祂在地上、在肉身上、在地上生活的时候。不是的。It is the resurrection life of Christ. 是基督的复活的的生命。There lies back of the expression an implied contrast between the death of Christ and his resurrection. 所以这个表述背后是暗示着一个对照，就基督之死和基督复活之间相对照。（cf. 4:25参考4:25）。
It is not simply the resurrection as an event that is in view， however，但这里所想到不仅仅是基督的复活这件事情、这个事件而已，Paul does not say we shall be saved by his resurrection ，保罗没有说我们因为祂的复活得救，but “by his life”，乃是“借着祂的生命”得救，and therefore it is the exalted life of the Redeemer that is intended. 所以这里的用意是指我们的救主复活之后那个被高举的生命，我们借着这个生命得救的。
The resurrection is in the background as conditioning exaltation life. 当然复活是这个被高举的荣耀的生命的背景。Since the clause in question is parallel to that in verse 9– “we shall be saved through him from the wrath”– 这个从句既然与第9节的从句是平行的，我们必定得救脱离祂的愤怒–and since the latter has eschatological reference ，从祂的愤怒得救当然是指末日，it is likely that the salvation here and visit is also eschatological. 因此这里所讲到的得救也是指末日得救恩的。On that assumption 我们假如这样的假设的话，the guarantee of the final and consummate salvation is the exaltation life of Christ . 那么保证我们最后至终得救的乃是基督复活之后被高举的生命。This is a more embracive way of expressing the truth that the guarantee of the believer’s resurrection is the resurrection of Christ . 这里保罗就更加的广阔的来说明信徒复活的保证是基督的复活（参考哥林多前书第15:20-24节）。
The a fortiori argument of the apostle is thus apparent. 因此保罗这里的后验论证是很明显的。It is the effect that 他的意思就是说if，when we were in a state of alienation from God，God showed his love to such an extent that he reconciled us to himself and instated us in his favor through the death of his own Son，how much more，when this alienation is removed and we are instated in his favor，shall the exaltation life of Christ insure our being saved to the uttermost. 假如当我们还在上帝与我们隔绝的情况中的时候，上帝就向我们显明祂的爱；爱到一个地步，祂借着祂自己的儿子的死使我们与祂和好、使祂与我们和好，设立我们在祂恩宠中，那么当这个隔绝除去了之后，我们被设立在祂恩宠中的时候，基督高举复活的生命，岂不更加的要保证我们必然得救到底吗？！
It would be a violation of the wisdom， goodness， and faithfulness of God to suppose that he would have done the greater and fail in the lesser. 假如认为上帝成就了比较大的这件事，而在比较小的事情上失败，就等于侮辱上帝的智慧、恩慈和信实。This argument also shows the indissoluble connection that there is between the death and resurrection of Christ 这里这个论证也显出基督的死和基督复活是不可分割的and that since these may never be dissociated so the benefits accruing from the one may never be severed from those accruing from the other. 既然不可分割，那么基督的死所带来的福分和基督的复活所带来的福分也不可分割了。It is a frequent emphasis of Paul. 这个是保罗常常所强调的。（罗马书6:3-5；II Cor. 5:14-15;哥林多后书5:14-15; Eph. 2:4-7以弗所书2:4-7节; C0l. 3:3-4歌罗西书3:3-4节）。
Hence those who are the beneficiaries of Jesus’ death must also be the beneficiaries of all that is entailed in his resurrection life. 因此基督的死的受惠者必然也是基督复活者包含的所有福分的受惠者。In this passage this is viewed from the aspect of reconciliation by Jesus’ death and the corresponding guarantee for the future . 这段经文是从这个角度来看的：耶稣的死使神与人和好，同时为信徒保证未来的救恩。
我们暂时在这里停一下。
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