约翰慕理《罗马人书注释》卷1_17a (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
第五章我们从第六节读到第八节。 然后从第七节开始读慕理的注释。
先读英文的第六节到第八节：For while we were yet weak，in due seaSon Christ died for the unGodly. For scarcely for a righteous man will one die，for peradventure for the good man some one would even dare to die. But God commended his own love toward us，in that，while we were yet sinners，Christ died for us.因我们还软弱的时候，基督就按所定的日期为罪人死。为义人死，是少有的；为仁人死，或者有敢作的。惟有基督在我们还作罪人的时候为我们死，上帝的爱就在此向我们显明了。(罗马书 5:6-8 和合本)
7，8 Verses 7 and 8 expand what is implicit in verse 6; 第7跟第8节发挥第6节的含义；verse 7 shows the unheard-of-ness of one dying for the unGodly第7节指出一个人为不敬神的人、为罪人死是前所未闻的and verse 8 the commendation given to the love of God by the fact that Christ died for sinners. 第8节表扬、赞美上帝的爱，因为基督为罪人死了。
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节区别了“义”人和“仁”人，the righteous man being the man who has regard for justice and will not deviate from the right and who for that reaSon commands our admiration and respect；义人尊重公义、走在正路上不偏离，因此配受别人的钦佩和尊敬；the good man，on the other hand，being the man who is not only just but also benevolent and kind and for that reaSon commands affection. 仁人不单是公正的，而且是慷慨的、仁慈的，因此祂配受人的爱戴。
The thought then would be按照这个的解释，因此保罗的意思就是说that “scarcely for a righteous man will one die” but，by way of contrast ，perhaps one might be prepared to die for good men. 保罗的意思就变成是差不多没有人愿意为一个义人死的，但是相对之下，可能有人愿意为一个仁人死。The constraint of respect for justice will scarcely cause us to die for just men尊重正直和公义可能会约束人but the constraint of affection might cause us to die for good men.但是仍然不足够使我们愿意为义人死，但是为了爱一个好人，有可能是我们愿意为这个好人或者仁人来死。
下面是慕理的回应：It is difficult to elicit such an interpretation from the text，从经文本身很难引出这个解释，and it is scarcely defensible to plead this distinction between the righteous man and the good man. 所以在义人和仁人之间做出一个区分是没有根据的。
The terms of the text would appear rather to support the view 经文的用词支持下面我们这个观点the view that no such sharp contrast is drawn between the righteous and the good义人和仁人实际上没有什么特别的对照but that these two epithets are used to designate the same individual as both righteous and good. 两个词汇是用来指同一个人，祂是义人也是仁人。And the thought of the text would be 那么经文的思路就是that among men it is scarcely true that one would die even for righteous and good men，far less for a Godless，wicked person. 经文的思路就是说差不多没有人愿意为一个义人或者仁人去死的，更不用说为目中无神、邪恶的人去死。
But perchance it may happen that for such a man one will die. 但是也许有可能有人愿意为这个义人死。The constraint of respect and esteem may cause one to die on behalf of another. 为了敬佩的缘故，可能有人愿意为另外一个人去死的。It is on this background of concession that the complete contrast between a human and a divine appears and that is the force of verse 8: 人与上帝之间完全的对照是在这样一种的承认的背景之下，这个就是第八节的意思了: “but God commendeth his own love toward us，in that，while we were yet sinners，Christ died for us”. 但是基督在我们还是做罪人的时候为我们死，上帝的爱就向我们显明了。
In a human sphere scarcely for a righteous and good man will one die在人类的范围里面差不多没有人愿意为义人、为仁人死but God exhibits and commends his love in that it was for sinners Christ died. 但是上帝向我们显明、推荐祂的爱，就是基督为罪人死。There is particular emphasis on the fact that that is God own love. 保罗特别强调这个是上帝祂自己的爱。Literally it means the love “of himself”，直接翻译就是“属于祂自己”的爱，not as love borne to himself，不是向祂自己的爱，of which he himself is an object， 上帝不是这个爱的对象，but as the love that is peculiar to himself and commended by the fact that it was for sinners Christ died. 乃是上帝独有的爱，向人推荐的方法是基督是为罪人死的（参考罗马书3:5）。The love of God is here brought into direct relationship to the death of Christ . 这里上帝的爱和基督的死是直接有关系的。
In verse 6 this relationship is implied because of the close connection between verse 6 and verse 5. 第六节这个关系是暗示的，因为第六节跟第五节有密切的关系。But now it is expressly stated. 但现在保罗就明文直说了。（第六节是暗示的，我们来读一读第六节：“因我们还软弱的时候，基督就按所定的日期为罪人死”；第五节：“所赐给我们的圣灵，将上帝的爱浇灌在我们心里。）And the relationship is that the death of Christ is the manifestation and the expression of the love of God. 那这个的关系是基督的死乃是上帝的爱的彰显、乃是上帝的爱的表达。
The death of Christ does not constrain or elicit the love of God 不是基督的死激励上帝的爱but the love of God constrained to the death of Christ as the only adequate provision of this love. 乃是上帝的爱激励了基督的死，这个死是上帝的爱才能够充分提供的。The love of God is the impulsive force 上帝的爱是激动基督的死的动力and this distinctive character is demonstrated in that which emanates from it. 这个爱的独特的性质由从祂所流出的而证实了。
The clause “while we were yet sinners” is parallel to “while we were yet weak” in verse 6;“我们仍作罪人的时候”这个从句是与第六节的“当我们仍然软弱的时候”是平行的；they are mutually definitive of one another. 两者一方面解释另外一方面的意义，另外方面解释第一方面的意义，他们是互为定义的。As in verse 6，our attention is drawn to the fact that the love of God is exercised to men as sinners and while they are sinners；第6节的焦点是一个事实，上帝的爱乃是在人身为罪人、在人还做罪人的时候采取行动了；it is not constrained by qualities in men which would evoke the divine complacency. 这个爱并不是因为人里面有什么优点以至激发上帝爱他们。And，in like manner，the design of the death of Christ has respected men as sinners 同样的基督之死的目标是为人、为身为罪人的人带来福分and contemplates a benefit of which men as sinners are to be the beneficiaries. 人身为罪人是这个福分的受益者。
Romans 5:9-10罗马书5:9-10：
Much more then，being now justified by his blood，shall we be saved from the wrath of God through him. For if，while we was enemies，we were reconciled to God through the death of his Son，much more，being reconciled，shall we be saved by his life; 现在我们既靠着他的血称义，就更要藉着他免去上帝的忿怒。因为我们作仇敌的时候，且藉着上帝儿子的死，得与上帝和好；既已和好，就更要因他的生得救了。(罗马书 5:9-10 和合本)
9，10 Verses 9 and 10 are a fortiori arguments，第9跟第10节是一个后验论证，to the effect that if one thing is true how much more must something else be true . 它的论证方式是若某一件事情是事实，那么另一件事情更加是事实了。In verse 9 the premise posited is that we have now “been justified in his [Jesus’] blood ”第九节的前提是我们现在在祂[耶稣]的血中被称义了and the inference drawn is 而所提出的推论乃是that we shall therefore with all the greater certainty be saved through him from the wrath . 我们就更加的确定的必借着祂从那愤怒蒙拯救。
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The premise in verse 10 is那么第10节的前提是we have been reconciled to God through the death of Christ，while we were still enemies，我们借着基督的死，在我们做仇敌的时候，就已经与上帝和好了，and the inference drawn is 推论是with how much greater certainty shall we be saved by the life of Christ . 那我们岂不更确定的借着基督的生命蒙拯救吗。The two verses are parallel in construction 两节的句子的构造是平行的and they both enunciate the same substantial truth. 实际上它们说出同一个真理。But the parallelism and the substantial identity as regards the truth unfolded must not obscure the distinctive features of the thought in each verse. 虽然所展示出的真理实际上是一样，但是不可忽略每一节有它独特的思想。
In verses 6 and 8 在第6节和第8节the Apostle had not defined specifically the nature of the dead in Christ on our behalf. 保罗并没有为基督为我们的死做出一个定义。He stated simply that it was death on behalf of the unGodly （verse 6） and on our behalf （verse 8）. 他仅仅是说为罪人或者为不敬神的人死（第六节）还有为我们死（第八节）。
There is an intimation of the intent and the kind of benefits contemplated in the consideration that it was for the unGodly and for sinners， 保罗有暗示基督之死的原意和所计划要给人的福分，因为保罗说基督是为不敬虔的罪人和为罪人死的，but there is no further amplification of the specific character of the work accomplished in Jesus’death or of the kind of benefit accruing to the unGodly from that accomplishment. 但是他没有进一步发挥基督之死所成就的有什么的特质，也没有说明借着这个成就为不敬虔的罪人所带来的是怎样的福分。
The apostle had done that earlier in chapter three verses 21 to 26; 4:25. 保罗在比较早的时候在罗马书3:21-26和4:25节有这样的解释。And that delineation was to be assumed in verses 6 and 8. 当我们面对第五章第6和第8节的时候应该以那两段经文所说明的作为基础、作为前提。But now in verses 9 and 10但是现在到了罗马书第5章第9节和第10节we are provided with additional definition of the specific character of the death of Christ and of the benefits secured by it.保罗进一步给我们一些的定义，就是基督的死的特点，而后借着这个死所确保的是怎样的福分。
It is not to be overlooked，of course，that he introduces these specifications of the character and intent of Jesus’ death in the premises of a fortiori arguments但是我们不可以忽略保罗是在一个后验论证的前提里面提到基督之死的特点和祂的死的原意的and they are in that respect assumptions on which he bases other conclusions as his main interest. 因此这个是保罗的前提premises ，总之他做出一些的结论，而那些结论才是保罗主要所关注的事情。But as premises they are eloquent of what the death of Christ is conceived of as being an accomplishing. 但是虽然是前提，却清楚告诉我们基督之死的本质和祂所成就的是什么。
In verse 9 the death of Christ， spoken of in this instance as his blood， is viewed from the aspect of what it accomplished in reference to justification– 第九节基督的死，就是祂的血，从祂在称义上所成就的来考虑，既然借着祂的血被称义–“having now been justified in his blood”. We have been frequently confronted with the subject of justification in the earlier parts of the epistle. 罗马书前文我们多处看到称义这个主题。And it had been used uniformly of that forensic act of God 每次它出现都是指上帝在法律上forensic 的作为by which we are declared to be righteous and accepted as such with God， 借着这个宣告，上帝宣告我们为义、接纳我们为义，the justification inseparable from faith on the part of the subject. 称义是与人的信心不可分割的。
It is possible，however，that in this instance the term is used in a sense coordinate with the reconciliation of verses 10 and 11但很有可能在这里称义的意思是与上帝和好，第10，第11节相关的and in that event applies not to actual justification by faith but to the objective ground established by the death of Christ. 那么若是如此的话，就不是指具体的因信称义，而是指基督之死所设立的称义的客观的基础。Paul uses the substantive derived from this same term in that sense in verse 18 of this chapter，as will be shown at that point .在第五章18节保罗是这样子用这个词的，是作为名词而用的substantive 。In Isaiah 53:11 it is simply possible that the word “justify” is used in this sense . 在以赛亚书53:11节很有可能的“称义”这个字就是这个意思。
And the parallelism in verses 9 and 10 would create some presumption in favor of regarding justification in verse 9 as similar to reconciliation verse 10. 那么既然第九节跟第十节之间有着平行，这就给我们理由相信称义和与神的和好是相似的。On this interpretation根据这这种的解释，the blood of Christ will be construed as having it in itself，objectively，a justifying effect 根据这个解释，基督的宝血本身，从客观来看，是有称义的功效的and the justification in view would consist in the obedience and righteousness of Christ which is the ground of actual justification through faith .而这里称义是指基督的顺服和顺服所带来的义，作为具体因信称义的根据的。
If，on the other hand，justification in this instance is interpreted in a sense which is all by uniform and Paul，但是假如我们从另外一个角度来看，这里的称义的意思与保罗在其他经文的意思是相同的，then what the apostle has in mind 那么保罗这里的意思是指our justification viewed as taking place through the blood of Christ; 就是我们具体的称义借着基督的宝血成就；it comes to us in Jesus’ blood，and the latter is the ground of justification. 称义是借着基督的宝血临到我们的，基督的宝血是我们称义的根据。
It is Jesus’ blood that secures our justification确保我们的称义的是耶稣的宝血and it comes to us in the sprinkling of his blood . 借着祂的血被洒而临到我们的。On either alternative 不论你用哪一方面的解释the blood of Christ is stated to have efficacy and virtue in reference to that which is the cardinal doctrine of this epistle. 基督的宝血是大能有功效的，这个是罗马书最基本的教义。Justification is strictly forensic in its nature 称义来说基本上本质上是属于法律上的观念and therefore the blood of Christ，whether viewed as constituting justification or as laying the ground for our justification，must be interpreted as having forensic efficacy. 因此基督的宝血不论是称义本身，或者作为我们称义的根据，必定有法律上的有效性的。
Thus it is impossible not to define the efficacy and virtue of Jesus’ blood in forensic categories. 因此我们必须要用法律的概念来看耶稣宝血的有效性。For here it is directly related what is specifically and only forensic. 这里宝血是与法律上的事实有关。This is not a category suddenly thrust upon uh thrust forward by the apostle； 这个概念不是保罗突然之间突发提出的；it was already implicit in 3:25，26. 在3:25-26节，它的含义已经出现了。
The main thought of verse 9 is，however，in the conclusion that is to be drawn from the foregoing –但是第9节的主要的思想是从上文而达到的结论– “how much more… shall we be saved through him from the wrath”. 我们岂不更加借着祂从愤怒中得救吗。This refers to what will be true in the future as compared with what is true now in the present . 这里是指将来的事，有别于现今的事实。
Now we are justified– accepted with God as righteous and therefore at peace with God. 我们现在被称为义、被上帝接纳为义人，因此与神和好。And this guarantees future salvation. 这个就保证了将来的得救。What is the salvation in view? 这里所论到的得救是指什么呢？ “The wrath” spoken of indicates the answer. “愤怒”就指出这个答案是什么。
The wrath is the wrath of that which is this will be dispensed unGodly in the day of judgment，the eschatological wrath. 愤怒就是在审判之日向不敬神的人所发出来的愤怒，就是末日的愤怒（罗马书2:5，8; 帖撒罗尼迦前书1:10;5:9;参考马太福音3:7;启示录6:16，17;11:18)。And the assurance to be derived from a present justification– 而取来自现今得称为义的确据–whether viewed as a justification which consists in the blood of Christ or as a justification secured by that blood –不论是称义是基督的宝血本身或者是基督宝血所保证的义–is that 那个确据是no wrath is reserved for the justified at the judgment seat. 在审判之日没有一些的愤怒是留给被称义的人的。
Justification is the opposite of condemnation 称义的相反是被定罪and since justification is complete and irrevocable 那称义既然是完全的、不会返回的；there is no condemnation reserved for those who in Christ Jesus. 因此那些在基督耶稣里的就不会面对定罪的（罗马书8:1)。
It is symptomatic of the confidence expressed in verse 2 and 5 in reference to the hope of the glory of God that the apostle should now explicate another aspect of that hope，保罗现在解释盼望上帝的荣耀的另外一个层面，表达了第二节第五节对盼望上帝的荣耀的确信confidence ，namely 就是，the assurance of deliverance from that which epitomizes the displeasure of God and alienation from him. 信徒有确据必从上帝的不悦与和与上帝隔绝的缘故而被拯救。
The apostle should now explicate another aspect of that hope，namely，the assurance of deliverance from that which epitomizes the displeasure of God and alienation from him. 现在保罗就要解释这个盼望的另外一个层面，就是确保从上帝的不喜悦和与祂隔绝被救赎出来。重复了
It was not irrelevant for the apostle to speak in terms of negation as well as affirmation. 除了保罗这里不单单从负面讲、也从正面讲，这个与他的主旨不是无关的。The hope of Glory is negative as well as positive. 这个荣耀的盼望是负面的，也是正面的。In order to be positive it must be negative of all that sin entails . 这个荣耀若是正面的话，它必须也是负面的，显明罪所有层面的负面性。In order to be salvation to it must be salvation from. 救恩若是得救进入到同时也是就得救脱离什么。And nothing sums up this “from” more significantly than the concept of the wrath of God . 那这个得救“脱离”上帝的愤怒是最为意义重大的一个的总结。It was a virile conception of God that the apostle entertained保罗所想到的上帝是强壮的、活泼的上帝and， because so， it was one that took account of the terror of God’s wrath . 因此这个上帝观念会考虑到上帝愤怒是多么的恐怖。Salvation from the future exhibition of that terror was an ingredient of the hope of glory. 从上帝倾倒愤怒的恐怖被拯救出来，是荣耀的盼望的其中一个因素来的。
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