约翰慕理《罗马人书注释》卷一_11b (罗3:3-23)下
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Chapter 3:13：13节，他们的喉咙是敞开的坟墓，他们用舌头弄诡诈。
新译本：他们的喉咙是敞开的坟墓，他们用舌头弄诡诈。是一样的。
13-17 The first two clauses of verse 13 are a verbatim quotation from the Hebrew and Greek of Psalm 5:10十三节的前面两个短句是直接引用了诗篇5:10 and the last clause is similarly from the LXX of Psalm 139:4：而最后的短句，是从诗篇139:4的七十士译本with which the Hebrew of Psalm 140:4 is practically identical. 而希伯来文的诗篇140:4和希腊文的诗篇139:4是差不多完全一样的。（这个是第十三节。就是诗篇5：10跟139：4。）Verse 14第十四节corresponds rather closely to the Hebrew of Psalm 10:7：那就与诗篇10:7节希伯来文是很靠近的。（参考诗篇9:28希腊文七十士译本。）Verse 15第15节is taken from Isaiah 59:7是从以赛亚书59：7而来的but is an abbreviated form of what we find in both Hebrew and Greek，不过，不论是希伯来文或者希腊文，这里都缩短了，an abbreviation，however，which conveys the substantial thought. 虽然是缩短了，但是实质上，圣经的思想没有消失掉。
Verse 16第16节is also from Isaiah 59:7：也是来自以赛亚书第59:7节，and is verbatim as in the LXX with only slight，if any，divergence from the Hebrew：这里也是与希腊文的七十士译本完全一样的，而与希伯来文原文只有一点点的偏差而已。Verse 17第17节is from Isaiah 59:8：是来自以赛亚书59：8 and is an exact rendering with the exception that a different verb and tense are used in the LXX for the word “know”. 是直接的翻译，除了有一个例外，就是“认识”那个字，希腊文的七十士译本用另外一个的动词和时态的。
In these verses在这几节经文里面（13-17），as the apostle becomes more concrete in his indictment. 使徒保罗的控告就更加的具体。This is apparent from the mention of five distinct bodily organs in the five clauses of verses 13 to 15，这里很清楚的看出，因为使徒保罗从第13-15节五个短句里面提到五个人身体上的器官，the first four being organs of speech and the fifth the feet. 第一、第二、第三、第四个器官是与人的说话有关，第五个是人的脚。
The concentration upon organs of speech in verses 13，14 shows在13节14节使徒保罗专注于人说话的器官，就指出how，in the apostle’s esteem，the depravity of man is exemplified in his words就指出在使徒保罗心目中，人的败坏从他的话语可以表达出来and how diverse are the ways in which speech betrays the wickedness of the heart. 而人的言语怎么显露出心中的邪恶呢？方法是很多种的。In the words of Godet，用Godet这个解经家的话来说，“the throat is compared to a sepulchre; 喉咙是与坟墓比较; this refers to the language of the gross and brutal man，这里所指的是粗鲁人的言语，of whom it is said in common parlance：英文的俗语称这种的人: it seems as if he would like to eat you. 好像他要把你吃掉一样，粗鲁的言语。
The characteristic which follows contrasts with the former; 而接下来的这个描述是刚好相反的，it is a sugared tongue：这个是甜甜的舌头，which charms you like a melodious instrument.”就好像一个优美的乐器样来让你迷惑。”Or it may well be that或者另外一个可能是the throat as an open sepulchre simply reflects quite generally upon the corruption of which the vile speech is the expression. 可能敞开的坟墓这样来描述喉咙，就是很一般性地指出污秽的言语是表达出怎么样一种心中的败坏。
Verse 18：罗马书3:18。在没有读18节之前，我们先读一读从第十节读到17节：
就如经上所记：“没有义人，连一个也没有；没有明白的，没有寻求上帝的；（12节新译本）人人都偏离了正道，一同变成污秽；没有行善的，连一个也没有。他们的喉咙是敞开的坟墓，他们用舌头弄诡诈，他们嘴唇里有蛇的毒，满口是咒骂恶毒；杀人流血，他们的脚步飞快，在经过的路上留下毁灭和悲惨。和睦之道，他们不晓得，
来到第18节了：他们的眼中也不怕上帝。
18 This is verbatim quotation from the Hebrew of Psalm 36:2（LXX 35:2）这里是逐字引用了诗篇36：2，希伯来文、希腊文都是如此with the exception that：除了一个例外，the apostle uses the plural pronoun for the sake of uniformity with the pronouns in the preceding quotations. 因为与上面几节引用旧约的一致性，使徒保罗这里用了一个复数的代名词，就是“他们”。In the teaching of Scripture the fear of God is the soul of godliness根据圣经的教导，敬虔的生命它的灵魂就是要敬畏上帝，and its absence the epitome of impiety. 而若没有敬畏神的心，这个是不敬虔的巅峰。
To be destitute of the fear of God is to be godless，若没有敬畏神的心呢，就是无神，and no indictment could be more inclusive and decisive than the charge here made. 而在这里所作出的控告是不能再涵盖一切、不能再决定性的。As the throat，the tongue，the lips，the mouth，the feet have been used in the preceding verses in the appropriate relationships in each case，so here the eyes. 正如前面几节用喉咙、舌头、嘴唇、口和脚，在每一次用的时候就用得很恰当，现在使徒保罗指出人的眼睛也是非常恰当的。
The eyes are the organs of vision眼睛是视觉的器官，and the fear of God is appropriately expressed as before our eyes而敬畏神很恰当地描述为在我们的眼中、在我们的眼中敬畏神，because the fear of God means that God is constantly in the center of our thought and apprehension，因为敬畏神的意思就是上帝不断地在我们的思想和我们的理解的中心，and life is characterized by the all-pervasive consciousness of dependence upon Him and responsibility to Him. 而敬畏神的生命的特质就是完全意识到人要依靠上帝，而且要向祂负责的。
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The absence of this fear means：而若没有这种的敬畏的意思就是说，God is excluded not only from the center of thought and calculation不单单是上帝从人的思想和谋算排除出去，but from the whole horizon of our reckoning; 就是说在我们整个视野里面没有考虑上帝; God is not in all our thoughts. 上帝不在我们整个的思想里面。Figuratively，He is not before our eyes. 用比喻来说，祂不在我们的眼目里。And this is unqualified godlessness. 这个是毫无保留的、毫无条件的无神，或者目中无神。
Verse 19：3:19节，他们晓得，律法上的话都是对律法以下之人说的，好塞住个人的口，叫普世的人都伏在上帝的审判之下。
19 Having quoted these testimonies from the Old Testament in support of what he had established in the earlier part of the epistle保罗已经引用了旧约的不同经文的见证，来支持他在罗马书上文所说过的that all，both Jews and Greeks，were under sin，前面说过，全人类，包括犹太人跟外邦人，都在罪之下，the apostle in verses 19 and 20 draws his conclusions from this witness of Scripture现在使徒保罗在第19、20节，就从这个经文的见证来提出结论，to the effect that这个结论的意思就是说all without exception lie under the judgment of God. 全人类没有例外的都伏在上帝的审判之下。
When in verse 19 he says，“we know that whatsoever things the law says，it speaks to those who are in the law”， there are some things to be noted. 当使徒保罗在十九节说“律法上的话都是对律法以下之人说的”，我们要注意到几件事。（1）第一件要注意的是，Having quoted from the Psalms and the prophet Isaiah，he must be using the word “law” in an inclusive sense as synonymous with the Old Testament. 使徒保罗刚才才引用过诗篇和先知以赛亚的以赛亚书，所以当他用“律法”这个词的时候，他肯定是一个涵盖性的使用，“律法”就是旧约圣经的同义词。Here “law” is not restricted to the specifically legislative contents of the Old Testament nor to the books of Moses. 这里“律法”这个词不是狭义的去理解，不单单是旧约里面一些诫命的部分，或者不单单是指摩西五经的。
Paul can designate the whole of the Old Testament as “the law”保罗可以把整本旧约称之为“律法”when this designation is consonant with the thought in hand，只要这样做的时候是与他当下的思想是一致的，他就会把旧约说成是“律法”，and though the quotations are not drawn from what is specifically the law，虽然使徒保罗所引用的旧约经文不一定是律法书本身，或者是诫命的部分，they have nevertheless the force and relevance that belong to the law in its more specific denotation. 可是这些非律法性的经文都有着律法的意义和对我们人的相关性，就等于律法书一样。
我先停一下。这里是使徒保罗讲“律法”是指旧约的诫命或者律法这个层面。情不自禁，我要把我的橘子例子又拿出来。所以那个橘子里面的鸳鸯炒饭——恩典和律–鸳鸯炒饭是混在一起的，所以旧约里的恩典跟律法是两个要素（elements）或者是层面（aspects）。所以就算不是直接在讲诫命，都有律法的这个味道，也有恩典这个味道。
It is not Pauline，therefore，to regard the law that is epitomized in the Ten Commandments as law that can be segregated；所以使徒保罗的思想不是说十诫就是律法的巅峰，可以分割出来的，就是不能从旧约其他的经文分割出来。The Old Testament in its entirety is permeated with the requirements and judgments which are summed up in the Ten Commandments. 整本旧约都是充满着十诫所总结的上帝的要求和上帝的审判的。整本旧约都有着上帝的吩咐跟审判。
（2）第二件要考虑的事，he regards the law which is deposited in the Testament as speaking–使徒保罗看旧约里面存放的律法是在说话的–“whatsoever the law says，it speaks to those are in the law. 律法无论说什么，它是向在律法里面的人说的。”The Scripture is not a dead word；圣经不是死的话语；it is living speech. 是活的言说。
(3)It is living speech with relevance to the present.圣经是活的话语，是与我们的现今有关的。The apostle was not dealing merely with the past；使徒保罗这里不仅仅是在讨论过去；he was writing of what was true in his day and in ours. 使徒保罗所讲的是指他当时是真实的事，也是在讲我们今天真实的事。
（4）第四，The law speaks to those who are in the law. 律法是向那些在律法以内的人说的。
The expression “in the law” is not to be equated with “under law”（6:14）. “在律法里面”，不要与6:14节的“律法之下”等同，不是一样的。In the latter case在第6章14节“under law” is the antithesis of “under grace”在6:14“在律法之下”是“在恩典之下”的相反，所以你们不在律法之下了，在恩典之下了and Paul at this juncture in his epistle但是在这里，在罗马书3:19节这里，is not suggesting that all those “in the law” were thereby excluded from the operations of grace. 一点都没有意味着要说所有“在律法里面的人”就从恩典的运行排除了、在恩典以外的，不是如此的。
“In the law” means the sphere of the law，“在律法以内”就是在律法的范围之内，the sphere in which the law of which he had spoken and of which he had given samples was applicable by way of demand and judgment. 是在律法的范围之内，在这个范围里面，他刚刚举例说明的律法是有效的，因为律法在这里向人做出要求、向人发出审判。他们是在这个有要求、有审判的律法范围之内的。
The question arises：那问题就来了：how extensive is this sphere of the law’s application? 那么这个律法所运行的范围究竟有多广泛呢？Does its relevance apply only to those who had the Old Testament，namely，the Jews to whom these oracles have been committed? 律法是否只是对那些有旧约的人，就是犹太人，才有相关性呢？因为上帝圣言是交付给他们的（第三章第二节）。This is what we might be led to expect我们可能会预料是如此，and hence conclude that in this verse Paul is showing the judgment that falls upon the Jews.所以我们可能会做一个结论，说这里使徒保罗这一节要指出的是落在犹太人身上的审判。
It would not be unreasonable to infer such limitation in this instance在这里我们假如做出这种的推论，说这个审判是限于犹太人，并不是不合理的，because his main interest is to show the Jews that they were no better than the Gentiles in reference to the judgment concerned. 因为使徒保罗主要关注的是要指出从上帝的审判的角度来看，犹太人并不比外邦人好。The sinnership作为罪人的身份 and hence condemnation of the Gentiles也因此就被定罪，外邦人作为罪人的身份跟被定罪，could be taken for granted as not in dispute among the Jews：在犹太人中间不必辩论，是理所当然的。
But it is a significant fact但是重要的事实是，this limitation is not borne out by the terms of the passage. 这段经文的用词并不支持这种的说法看法，上帝的审判不是限于犹太人的。For Paul says that因为使徒保罗这样说的“what things soever the law says，it speaks to them who are in the law，律法不论说什么，都是向那些在律法以内的人说的，in order that好叫 every mouth may be stopped，塞住每一个人的口and the whole world may become liable to God”. 每一个人的口塞住，整个世界都伏在上帝之下、要向上帝交账。
There can be no question but here is the note of all-inclusive universality，毫无疑问的，这里是包含全人类的普世性的语气，especially in the words “the whole world”：特别是“全世界”这些字词。Paul includes the Gentiles who did not have the law in the sense of the Old Testament使徒保罗包含了那些没有旧约的外邦人，or of specially revealed law：或者说没有特殊启示里的律法的外邦人（参考罗马书2:14节）。The Gentiles are therefore regarded as “in the law”，所以使徒保罗看外邦人是在律法里面的，so that is to say：换言之，in the sphere within which the law of which Paul has quoted samples had relevance. 换言之，刚才使徒保罗才引用过例子的那个律法有效的那个范围，外邦人是在律法生效的范围里面的。
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